index,Section_Id,Chunk_Id,Chunk_Letters,Chunk_Words,Chunk_Approx_Tokens,Chunk,Prompt,ChatGPT_Response,ChunkVector_multi-qa-mpnet-base-dot-v1 222,Book03_002,389,4793,808,1075,"Even this is eternal morality. They that perform not the Agnihotra not wait upon bulls, nor cherish their kinsmen and guests and friends and sons and wives and servants, are consumed with sin for such neglect. None should cook his food for himself alone and none should slay an animal without dedicating it to the gods, the pitris, and guests. Nor should one eat of that food which hath not been duly dedicated to the gods and pitris. By scattering food on the earth, morning and evening, for (the behoof of) dogs and Chandalas and birds, should a person perform the Viswedeva sacrifice. He that eateth the Vighasa, is regarded as eating ambrosia. What remaineth in a sacrifice after dedication to the gods and the pitris is regarded as ambrosia; and what remaineth after feeding the guest is called Vighasa and is equivalent to ambrosia itself. Feeding a guest is equivalent to a sacrifice, and the pleasant looks the host casteth upon the guest, the attention he devoteth to him, the sweet words in which he addresseth him, the respect he payeth by following him, and the food and drink with which he treateth him, are the five Dakshinas in that sacrifice. He who giveth without stint food to a fatigued wayfarer never seen before, obtaineth merit that is great, and he who leading a domestic life, followeth such practices, acquireth religious merit that is said to be very great. O Brahmana, what is thy opinion on this?"" ""Saunaka said, 'Alas, this world is full of contradictions! That which shameth the good, gratifieth the wicked! Alas, moved by ignorance and passion and slaves of their own senses, even fools perform many acts of (apparent merit) to gratify in after-life their appetites! With eyes open are these men led astray by their seducing senses, even as a charioteer, who hath lost his senses, by restive and wicked steeds! When any of the six senses findeth its particular object, the desire springeth up in the heart to enjoy that particular object. And thus when one's heart proceedeth to enjoy the objects of any particular sense a wish is entertained which in its turn giveth birth to a resolve. And finally, like unto an insect falling into a flame from love of light, the man falleth into the fire of temptation, pierced by the shafts of the object of enjoyment discharged by the desire constituting the seed of the resolve! And thenceforth blinded by sensual pleasure which he seeketh without stint, and steeped in dark ignorance and folly which he mistaketh for a state of happiness, he knoweth not himself! And like unto a wheel that is incessantly rolling, every creature, from ignorance and deed and desire, falleth into various states in this world, wandering from one birth to another, and rangeth the entire circle of existences from a Brahma to the point of a blade of grass, now in water, now on land, and now against in the air! 'This then is the career of those that are without knowledge. Listen now to the course of the wise they that are intent on profitable virtue, and are desirous of emancipation! The Vedas enjoin act but renounce (interest in) action. Therefore, shouldst thou act, renouncing Abhimana, performance of sacrifices, study (of the Vedas), gifts, penance, truth (in both speech and act), forgiveness, subduing the senses, and renunciation of desire,--these have been declared to be the eight (cardinal) duties constituting the true path. Of these, the four first pave the way to the world of the pitris. And these should be practised without Abhimana. The four last are always observed by the pious, to attain the heaven of the gods. And the pure in spirit should ever follow these eight paths. Those who wish to subdue the world for purpose of salvation, should ever act fully renouncing motives, effectually subduing their senses, rigidly observing particular vows, devotedly serving their preceptors, austerely regulating their fare, diligently studying the Vedas, renouncing action as mean and restraining their hearts. By renouncing desire and aversion the gods have attained prosperity. It is by virtue of their wealth of yoga that the Rudras, and the Sadhyas, and the Adityas and the Vasus, and the twin Aswins, rule the creatures. Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely refraining from action with motive, strive to attain success in yoga and by ascetic austerities. Thou hast already achieved such success so far as thy debts to thy ancestors, both male and female concerned, and that success also which is derived from action (sacrifices). Do thou, for serving the regenerate ones endeavour to attain success in penances. Those that are crowned with ascetic success, can, by virtue of that success, do whatever they list; do thou, therefore, practising asceticism realise all thy wishes."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Even this is eternal morality. They that perform not the Agnihotra not wait upon bulls, nor cherish their kinsmen and guests and friends and sons and wives and servants, are consumed with sin for such neglect. None should cook his food for himself alone and none should slay an animal without dedicating it to the gods, the pitris, and guests. Nor should one eat of that food which hath not been duly dedicated to the gods and pitris. By scattering food on the earth, morning and evening, for (the behoof of) dogs and Chandalas and birds, should a person perform the Viswedeva sacrifice. He that eateth the Vighasa, is regarded as eating ambrosia. What remaineth in a sacrifice after dedication to the gods and the pitris is regarded as ambrosia; and what remaineth after feeding the guest is called Vighasa and is equivalent to ambrosia itself. Feeding a guest is equivalent to a sacrifice, and the pleasant looks the host casteth upon the guest, the attention he devoteth to him, the sweet words in which he addresseth him, the respect he payeth by following him, and the food and drink with which he treateth him, are the five Dakshinas in that sacrifice. He who giveth without stint food to a fatigued wayfarer never seen before, obtaineth merit that is great, and he who leading a domestic life, followeth such practices, acquireth religious merit that is said to be very great. O Brahmana, what is thy opinion on this?"" ""Saunaka said, 'Alas, this world is full of contradictions! That which shameth the good, gratifieth the wicked! Alas, moved by ignorance and passion and slaves of their own senses, even fools perform many acts of (apparent merit) to gratify in after-life their appetites! With eyes open are these men led astray by their seducing senses, even as a charioteer, who hath lost his senses, by restive and wicked steeds! When any of the six senses findeth its particular object, the desire springeth up in the heart to enjoy that particular object. And thus when one's heart proceedeth to enjoy the objects of any particular sense a wish is entertained which in its turn giveth birth to a resolve. And finally, like unto an insect falling into a flame from love of light, the man falleth into the fire of temptation, pierced by the shafts of the object of enjoyment discharged by the desire constituting the seed of the resolve! And thenceforth blinded by sensual pleasure which he seeketh without stint, and steeped in dark ignorance and folly which he mistaketh for a state of happiness, he knoweth not himself! And like unto a wheel that is incessantly rolling, every creature, from ignorance and deed and desire, falleth into various states in this world, wandering from one birth to another, and rangeth the entire circle of existences from a Brahma to the point of a blade of grass, now in water, now on land, and now against in the air! 'This then is the career of those that are without knowledge. Listen now to the course of the wise they that are intent on profitable virtue, and are desirous of emancipation! The Vedas enjoin act but renounce (interest in) action. Therefore, shouldst thou act, renouncing Abhimana, performance of sacrifices, study (of the Vedas), gifts, penance, truth (in both speech and act), forgiveness, subduing the senses, and renunciation of desire,--these have been declared to be the eight (cardinal) duties constituting the true path. Of these, the four first pave the way to the world of the pitris. And these should be practised without Abhimana. The four last are always observed by the pious, to attain the heaven of the gods. And the pure in spirit should ever follow these eight paths. Those who wish to subdue the world for purpose of salvation, should ever act fully renouncing motives, effectually subduing their senses, rigidly observing particular vows, devotedly serving their preceptors, austerely regulating their fare, diligently studying the Vedas, renouncing action as mean and restraining their hearts. By renouncing desire and aversion the gods have attained prosperity. It is by virtue of their wealth of yoga that the Rudras, and the Sadhyas, and the Adityas and the Vasus, and the twin Aswins, rule the creatures. Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely refraining from action with motive, strive to attain success in yoga and by ascetic austerities. Thou hast already achieved such success so far as thy debts to thy ancestors, both male and female concerned, and that success also which is derived from action (sacrifices). Do thou, for serving the regenerate ones endeavour to attain success in penances. Those that are crowned with ascetic success, can, by virtue of that success, do whatever they list; do thou, therefore, practising asceticism realise all thy wishes."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What is the significance of performing the Agnihotra, and what consequences are mentioned for neglecting it? Answer 1: Performing the Agnihotra is considered important for eternal morality. Neglecting it, as mentioned in the text, leads to the consumption of sin. Those who do not perform the Agnihotra are said to suffer the consequences, including not waiting upon bulls and neglecting their kinsmen, guests, friends, sons, wives, and servants. Reference 1: The significance of the Agnihotra and the consequences of neglecting it are discussed in the text, specifically the lines, ""They that perform not the Agnihotra not wait upon bulls, nor cherish their kinsmen and guests and friends and sons and wives and servants, are consumed with sin for such neglect."" Question 2: What is the importance of dedicating food to the gods, pitris, and guests in the context of this text? Answer 2: In the context of the text, dedicating food to the gods, pitris (ancestors), and guests is emphasized as a moral and religious duty. It is stated that one should not cook food for themselves alone or slay an animal without dedicating it. Eating food that has not been duly dedicated to these entities is discouraged. Reference 2: The importance of dedicating food to the gods, pitris, and guests can be found in the text, particularly in the lines, ""Nor should one eat of that food which hath not been duly dedicated to the gods and pitris."" Question 3: What is the significance of scattering food on the earth for dogs, Chandalas, and birds as mentioned in the text? Answer 3: Scattering food on the earth for dogs, Chandalas (outcasts), and birds is described as a part of performing the Viswedeva sacrifice in the text. It is considered a virtuous act, and doing so is said to be equivalent to performing a sacrifice. This practice is associated with earning religious merit. Reference 3: The significance of scattering food for dogs, Chandalas, and birds as a part of the Viswedeva sacrifice is mentioned in the text. Question 4: What are the five Dakshinas mentioned in the text in the context of hosting a guest? Answer 4: The five Dakshinas mentioned in the text, in the context of hosting a guest, are described as follows: 1- Pleasant looks cast upon the guest by the host. 2- The attention and care devoted to the guest. 3- Speaking kind and sweet words to the guest. 4- Showing respect by following the guest. 5- Providing food and drink to the guest. Reference 4: The five Dakshinas in the context of hosting a guest are listed in the text, specifically in the lines, ""The pleasant looks the host casteth upon the guest, the attention he devoteth to him, the sweet words in which he addresseth him, the respect he payeth by following him, and the food and drink with which he treateth him, are the five Dakshinas in that sacrifice."" Question 5: What is the contrast between the actions and consequences of those without knowledge and those who follow the path of wisdom, as explained in the text? Answer 5: The text discusses the contrast between those without knowledge and those who follow the path of wisdom. Those without knowledge are depicted as being led astray by their senses, driven by desire, and falling into the fire of temptation. In contrast, those following the path of wisdom are advised to renounce actions and desires, practice virtues, and strive for success in yoga and ascetic austerities to attain prosperity and emancipation. Reference 5: The contrast between those without knowledge and those following the path of wisdom is elaborated in the text, particularly in the lines, ""This then is the career of those that are without knowledge... do thou, O Bharata, entirely refraining from action with motive, strive to attain success in yoga and by ascetic austerities.""","[-0.044648099690675735, -0.0822770893573761, -0.1837199479341507, -0.011220010928809643, 0.3033411502838135, -0.01076500304043293, 0.004016257356852293, 0.45980381965637207, 0.08315756171941757, -0.286721408367157, -0.21030177175998688, -0.007894850336015224, 0.10958652198314667, -0.5266880393028259, -0.044650424271821976, -0.021257733926177025, -0.002764011500403285, 0.11874233186244965, -0.11569751799106598, 0.1274501532316208, -0.1059948205947876, -0.02604311890900135, 0.03848950192332268, 0.23617538809776306, -0.08385135978460312, -0.1866738647222519, 0.2125772088766098, -0.008534487336874008, 0.27106669545173645, -0.25955599546432495, 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priest and in the midst of his brothers said, 'The Brahmanas versed in the Vedas are following me who am departing for the forest. Afflicted with many calamities I am unable to support them. I cannot abandon them, nor have I the power to offer them sustenance: Tell me, O holy one, what should be done by me in such a pass.' ""Vaisampayana said, 'After reflecting for a moment seeking to find out the (proper) course by his yoga powers, Dhaumya, that foremost of all virtuous men, addressed Yudhishthira, in these words, 'In days of old, all living beings that had been created were sorely afflicted with hunger. And like a father (unto all of them), Savita (the sun) took compassion upon them. And going first into the northern declension, the sun drew up water by his rays, and coming back to the southern declension, stayed over the earth, with his heat centered in himself. And while the sun so stayed over the earth, the lord of the vegetable world (the moon), converting the effects of the solar heat (vapours) into clouds and pouring them down in the shape of water, caused plants to spring up. Thus it is the sun himself, who, drenched by the lunar influence, is transformed, upon the sprouting of seeds, into holy vegetable furnished with the six tastes. And it is these which constitute the food of all creatures upon the earth. Thus the food that supporteth the lives of creatures is instinct with solar energy, and the sun is, therefore, the father of all creatures. Do thou, hence, O Yudhishthira, take refuge even in him. All illustrious monarchs of pure descent and deeds are known to have delivered their people by practising high asceticism. The great Karttavirya, and Vainya and Nahusha, had all, by virtue of ascetic meditation preceded by vows, delivered their people from heavy afflictions. Therefore, O virtuous one, as thou art purified by the acts do thou likewise, entering upon a file of austerities. O Bharata, virtuously support the regenerate ones.' ""Janamejaya said, 'How did that bull among the Kurus, king Yudhishthira, for the sake of the Brahmanas adore the sun of wonderful appearance?"" ""Vaisampayana said, 'Listen attentively, O king, purifying thyself and withdrawing thy mind from every other thing. And, O king of kings, appoint thou a time. I will tell thee everything in detail, And, O illustrious one, listen to the one hundred and eight names (of the sun) as they were disclosed of old by Dhaumya to the high-souled son of Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka, Savitri. Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred and eight names of Surya of immeasurable energy, as told by the self-create (Brahma). For the acquisition of prosperity, I bow down to thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of the gods and the Pitris and the Yakshas, and who is adored by Asuras, Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn at sunrise, obtaineth wife and offspring and riches and the memory of his former existence, and by reciting this hymn a person attaineth patience and memory. Let a man concentrating his mind, recite this hymn. By doing so, he shall be proof against grief and forest-fire and ocean and every object of desire shall be his.' ""Vaisampayana continued, 'Having heard from Dhaumya these words suitable to the occasion, Yudhishthira the just, with heart concentrated within itself and purifying it duly, became engaged in austere meditation, moved by the desire of supporting the Brahmanas. And worshipping the maker of day with offerings of flowers and other articles, the king performed his ablutions. And standing in the stream, he turned his face towards the god of day. And touching the water of the Ganges the virtuous Yudhishthira with senses under complete control and depending upon air alone for his sustenance, stood there with rapt soul engaged in pranayama. And having purified himself and restrained his speech, he began to sing the hymn of praise (to the sun).' 'Yudhishthira said, ""Thou art, O sun, the eye of the universe. Thou art the soul of all corporeal existences. Thou art the origin of all things. Thou art the embodiment of the acts of all religious men. Thou art the refuge of those versed in the Sankhya philosophy (the mysteries of the 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section III ""Vaisampayana said, 'Yudhishthira the son of Kunti, thus addressed by Saunaka, approached his priest and in the midst of his brothers said, 'The Brahmanas versed in the Vedas are following me who am departing for the forest. Afflicted with many calamities I am unable to support them. I cannot abandon them, nor have I the power to offer them sustenance: Tell me, O holy one, what should be done by me in such a pass.' ""Vaisampayana said, 'After reflecting for a moment seeking to find out the (proper) course by his yoga powers, Dhaumya, that foremost of all virtuous men, addressed Yudhishthira, in these words, 'In days of old, all living beings that had been created were sorely afflicted with hunger. And like a father (unto all of them), Savita (the sun) took compassion upon them. And going first into the northern declension, the sun drew up water by his rays, and coming back to the southern declension, stayed over the earth, with his heat centered in himself. And while the sun so stayed over the earth, the lord of the vegetable world (the moon), converting the effects of the solar heat (vapours) into clouds and pouring them down in the shape of water, caused plants to spring up. Thus it is the sun himself, who, drenched by the lunar influence, is transformed, upon the sprouting of seeds, into holy vegetable furnished with the six tastes. And it is these which constitute the food of all creatures upon the earth. Thus the food that supporteth the lives of creatures is instinct with solar energy, and the sun is, therefore, the father of all creatures. Do thou, hence, O Yudhishthira, take refuge even in him. All illustrious monarchs of pure descent and deeds are known to have delivered their people by practising high asceticism. The great Karttavirya, and Vainya and Nahusha, had all, by virtue of ascetic meditation preceded by vows, delivered their people from heavy afflictions. Therefore, O virtuous one, as thou art purified by the acts do thou likewise, entering upon a file of austerities. O Bharata, virtuously support the regenerate ones.' ""Janamejaya said, 'How did that bull among the Kurus, king Yudhishthira, for the sake of the Brahmanas adore the sun of wonderful appearance?"" ""Vaisampayana said, 'Listen attentively, O king, purifying thyself and withdrawing thy mind from every other thing. And, O king of kings, appoint thou a time. I will tell thee everything in detail, And, O illustrious one, listen to the one hundred and eight names (of the sun) as they were disclosed of old by Dhaumya to the high-souled son of Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka, Savitri. Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred and eight names of Surya of immeasurable energy, as told by the self-create (Brahma). For the acquisition of prosperity, I bow down to thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of the gods and the Pitris and the Yakshas, and who is adored by Asuras, Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn at sunrise, obtaineth wife and offspring and riches and the memory of his former existence, and by reciting this hymn a person attaineth patience and memory. Let a man concentrating his mind, recite this hymn. By doing so, he shall be proof against grief and forest-fire and ocean and every object of desire shall be his.' ""Vaisampayana continued, 'Having heard from Dhaumya these words suitable to the occasion, Yudhishthira the just, with heart concentrated within itself and purifying it duly, became engaged in austere meditation, moved by the desire of supporting the Brahmanas. And worshipping the maker of day with offerings of flowers and other articles, the king performed his ablutions. And standing in the stream, he turned his face towards the god of day. And touching the water of the Ganges the virtuous Yudhishthira with senses under complete control and depending upon air alone for his sustenance, stood there with rapt soul engaged in pranayama. And having purified himself and restrained his speech, he began to sing the hymn of praise (to the sun).' 'Yudhishthira said, ""Thou art, O sun, the eye of the universe. Thou art the soul of all corporeal existences. Thou art the origin of all things. Thou art the embodiment of the acts of all religious men. Thou art the refuge of those versed in the Sankhya philosophy (the mysteries of the Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What predicament does Yudhishthira face, and how does he seek guidance to resolve it? Answer 1: Yudhishthira faces the predicament of being unable to support the Brahmanas who are following him as he departs for the forest. He seeks guidance to resolve this dilemma by approaching his priest, Dhaumya, and inquiring about the appropriate course of action. Reference 1: Yudhishthira's predicament and his consultation with Dhaumya are described in the text, where it states, ""'The Brahmanas versed in the Vedas are following me who am departing for the forest. Afflicted with many calamities I am unable to support them. I cannot abandon them, nor have I the power to offer them sustenance: Tell me, O holy one, what should be done by me in such a pass.'"" Question 2: What advice does Dhaumya offer to Yudhishthira regarding his predicament? Answer 2: Dhaumya advises Yudhishthira to take refuge in the sun, who is considered the father of all creatures. He explains that the sun, by his influence, transforms solar energy into food, which sustains all living beings. Dhaumya suggests that Yudhishthira should purify himself, engage in ascetic meditation, and support the Brahmanas virtuously. Reference 2: Dhaumya's advice to Yudhishthira is provided in the text, particularly in the lines, ""Do thou, hence, O Yudhishthira, take refuge even in him... O Bharata, virtuously support the regenerate ones."" Question 3: How did Yudhishthira adore the sun, and what is the significance of this adoration? Answer 3: Yudhishthira adored the sun by performing ablutions in the Ganges, standing in the stream with a concentrated mind, and singing a hymn of praise to the sun. This adoration is significant because it is believed to bestow various benefits, including the acquisition of prosperity, a wife, offspring, riches, memory of past lives, patience, and protection from grief and calamities. Reference 3: Yudhishthira's adoration of the sun and the significance of this adoration are detailed in the text, where it describes Yudhishthira's actions and the hymn of praise he recites. Question 4: What are the hundred and eight names of the sun as revealed by Dhaumya to Yudhishthira? Answer 4: The hundred and eight names of the sun, as revealed by Dhaumya to Yudhishthira, include names like Surya, Aryaman, Bhaga, Ravi, Vivaswat, Indra, Soma, Brahma, Vishnu, Rudra, and many others. These names signify various attributes and aspects of the sun's divine nature. Reference 4: The list of the hundred and eight names of the sun as disclosed by Dhaumya to Yudhishthira can be found in the text. Question 5: What benefits are associated with reciting the hymn of praise to the sun, as mentioned in the text? Answer 5: Reciting the hymn of praise to the sun is believed to bestow several benefits, including the acquisition of prosperity, a wife, offspring, riches, memory of past lives, patience, and protection from grief and calamities. It is a practice that is said to bring about positive outcomes for the devotee. Reference 5: The benefits associated with reciting the hymn of praise to the sun are outlined in the text, where it describes the rewards one can attain through this practice. Question 6: What were the specific actions and preparations undertaken by Yudhishthira before his adoration of the sun? Answer 6: Before adoring the sun, Yudhishthira purified himself, withdrew his mind from distractions, and performed ablutions in the Ganges. He stood in the stream with a concentrated mind and practiced pranayama (breath control). These preparations were made to ensure a focused and spiritually charged adoration. Reference 6: The specific actions and preparations made by Yudhishthira before adoring the sun are detailed in the text, where it mentions Yudhishthira's purification, ablutions, and meditative stance in the Ganges.","[0.2307928055524826, -0.18484173715114594, -0.30754828453063965, 0.15450948476791382, 0.4907161593437195, -0.1903570592403412, -0.1933421790599823, 0.2758602499961853, -0.012174651958048344, 0.12788698077201843, 0.055813733488321304, 0.28222939372062683, 0.06586462259292603, -0.4132343530654907, 0.3284202814102173, -0.36420121788978577, 0.13154824078083038, 0.012073485180735588, -0.16957928240299225, -0.12819181382656097, -0.19875572621822357, 0.3054147958755493, -0.08714877814054489, 0.24063117802143097, 0.09074077010154724, -0.2168632447719574, 0.07742848247289658, 0.642190158367157, -0.07652606815099716, -0.35616716742515564, 0.040480371564626694, -0.1562366783618927, -0.07183539122343063, 0.15822313725948334, -9.42582410061732e-05, -0.11945681273937225, 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And seated at his ease the king addressed these words to the virtuous Vidura of profound intelligence, 'Thy understanding is as clear as that of Bhargava. Thou knowest also all the subtleties or morality, and thou lookest on all the Kauravas with an equal eye. O, tell me what is proper for me and them. O Vidura, things having thus taken their course, what should we do now? How may I secure the goodwill of the citizens so that they may not destroy us to the roots? O, tell us all, since thou art conversant with every excellent expedient.' ""Vidura said, 'The three-fold purposes, O king (viz., profit, pleasure, and salvation), have their foundations in virtue, and the sages say that a kingdom also standeth on virtue as its basis. Therefore, O monarch, according to the best of thy power, cherish thou virtuously thy own sons and those of Pandu. That virtue had been beguiled by wicked souls with Suvala's son at their head, when thy sons invited the righteous Yudhishthira and defeated him in the match at dice. O king, of this deed of utter iniquity I behold this expiation whereby, O chief of the Kurus, thy son, freed from sin, may win back his position among good men. Let the sons of Pandu, obtain that which was given unto them by thee. For, verily, even this is the highest morality that a king should remain content with his own, and never covet another's possessions. Thy good name then would not suffer nor would family dissensions ensue, nor unrighteousness be thine. This then is thy prime duty now,--to gratify the Pandavas and disgrace Sakuni. If thou wishest to restore to thy sons the good fortune they have lost, then, O king, do thou speedily adopt this line of conduct. If thou dost not act so, the Kurus will surely meet with destruction, for neither Bhimasena nor Arjuna, if angry, will leave any of their foes unslain. What is there in the world which is unattainable to those who cannot among their warriors Savyasachin skilled in arms; who have the Gandiva, the most powerful of all weapons in the world, for their bow; and who have amongst them the mighty Bhima also as a warrior? Formerly, as soon as thy son was born, I told thee,--Forsake thou this inauspicious child of thine. Herein lieth the good of thy race.--But thou didst not then act accordingly. Nor also, O king, have I pointed out to thee the way of thy welfare. If thou doest as I have counselled, thou shalt not have to repent afterwards. If thy son consent to reign in peace jointly with the sons of Pandu, passing thy days in joy thou shalt not have to repent. Should it be otherwise, abandon thou thy child for thy own happiness. Putting Duryodhana aside, do thou install the son of Pandu in the sovereignty, and let, O king, Ajatasatru, free from passion, rule the earth virtuously. All the kings of the earth, then, like Vaisyas, will, without delay, pay homage unto us. And, O king, let Duryodhana and Sakuni and Karna with alacrity wait upon the Pandavas. And let Dussasana, in open court, ask forgiveness of Bhimasena and of the daughter of Drupada also. And do thou pacify Yudhishthira by placing him on the throne with every mark of respect. Asked by thee, what else can I counsel thee to do? By doing this, O monarch, thou wouldst do what was proper.' 'Dhritarashtra said, 'These words, O Vidura, then thou hast spoken in this assembly, with reference to the Pandavas and myself, are for their good but not for ours. My mind doth not approve them. How hast thou settled all this in thy mind now? When thou hast spoken all this on behalf of the Pandavas, I perceive that thou art not friendly to me. How can I abandon my son for the sake of the sons of Pandu? Doubtless they are my sons, but Duryodhana is sprung from my body. Who then, speaking with impartiality, will ever counsel me to renounce my own body for the sake of others? O Vidura, all that thou sayest is crooked, although I hold thee in high esteem. Stay or go as thou likest. However much may she be humoured, an unchaste will forsaketh her husband.' ""Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and went into the inner apartments. And Vidura, saying 'This race is doomed' went away to where the sons of Pritha were.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section IV ""Vaisampayana said,--""After the Pandavas had gone to the forest, Dhritarashtra the son of Amvika, whose knowledge was his eye, became exceedingly sorrowful. And seated at his ease the king addressed these words to the virtuous Vidura of profound intelligence, 'Thy understanding is as clear as that of Bhargava. Thou knowest also all the subtleties or morality, and thou lookest on all the Kauravas with an equal eye. O, tell me what is proper for me and them. O Vidura, things having thus taken their course, what should we do now? How may I secure the goodwill of the citizens so that they may not destroy us to the roots? O, tell us all, since thou art conversant with every excellent expedient.' ""Vidura said, 'The three-fold purposes, O king (viz., profit, pleasure, and salvation), have their foundations in virtue, and the sages say that a kingdom also standeth on virtue as its basis. Therefore, O monarch, according to the best of thy power, cherish thou virtuously thy own sons and those of Pandu. That virtue had been beguiled by wicked souls with Suvala's son at their head, when thy sons invited the righteous Yudhishthira and defeated him in the match at dice. O king, of this deed of utter iniquity I behold this expiation whereby, O chief of the Kurus, thy son, freed from sin, may win back his position among good men. Let the sons of Pandu, obtain that which was given unto them by thee. For, verily, even this is the highest morality that a king should remain content with his own, and never covet another's possessions. Thy good name then would not suffer nor would family dissensions ensue, nor unrighteousness be thine. This then is thy prime duty now,--to gratify the Pandavas and disgrace Sakuni. If thou wishest to restore to thy sons the good fortune they have lost, then, O king, do thou speedily adopt this line of conduct. If thou dost not act so, the Kurus will surely meet with destruction, for neither Bhimasena nor Arjuna, if angry, will leave any of their foes unslain. What is there in the world which is unattainable to those who cannot among their warriors Savyasachin skilled in arms; who have the Gandiva, the most powerful of all weapons in the world, for their bow; and who have amongst them the mighty Bhima also as a warrior? Formerly, as soon as thy son was born, I told thee,--Forsake thou this inauspicious child of thine. Herein lieth the good of thy race.--But thou didst not then act accordingly. Nor also, O king, have I pointed out to thee the way of thy welfare. If thou doest as I have counselled, thou shalt not have to repent afterwards. If thy son consent to reign in peace jointly with the sons of Pandu, passing thy days in joy thou shalt not have to repent. Should it be otherwise, abandon thou thy child for thy own happiness. Putting Duryodhana aside, do thou install the son of Pandu in the sovereignty, and let, O king, Ajatasatru, free from passion, rule the earth virtuously. All the kings of the earth, then, like Vaisyas, will, without delay, pay homage unto us. And, O king, let Duryodhana and Sakuni and Karna with alacrity wait upon the Pandavas. And let Dussasana, in open court, ask forgiveness of Bhimasena and of the daughter of Drupada also. And do thou pacify Yudhishthira by placing him on the throne with every mark of respect. Asked by thee, what else can I counsel thee to do? By doing this, O monarch, thou wouldst do what was proper.' 'Dhritarashtra said, 'These words, O Vidura, then thou hast spoken in this assembly, with reference to the Pandavas and myself, are for their good but not for ours. My mind doth not approve them. How hast thou settled all this in thy mind now? When thou hast spoken all this on behalf of the Pandavas, I perceive that thou art not friendly to me. How can I abandon my son for the sake of the sons of Pandu? Doubtless they are my sons, but Duryodhana is sprung from my body. Who then, speaking with impartiality, will ever counsel me to renounce my own body for the sake of others? O Vidura, all that thou sayest is crooked, although I hold thee in high esteem. Stay or go as thou likest. However much may she be humoured, an unchaste will forsaketh her husband.' ""Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and went into the inner apartments. And Vidura, saying 'This race is doomed' went away to where the sons of Pritha were.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the primary concern expressed by Dhritarashtra to Vidura regarding the situation after the Pandavas had gone to the forest? Answer 1: Dhritarashtra expressed deep sorrow over the situation and was concerned about how to secure the goodwill of the citizens and maintain their support. He sought Vidura's advice on what should be done for the welfare of both his sons and the Pandavas. Reference 1: Dhritarashtra's concern and his query to Vidura regarding the course of action are described in the text, where it mentions, ""O, tell me what is proper for me and them... what should we do now? How may I secure the goodwill of the citizens so that they may not destroy us to the roots?"" Question 2: According to Vidura, what foundational principles does a kingdom stand upon, and how does he suggest Dhritarashtra should secure his son's position among good men? Answer 2: Vidura emphasizes that a kingdom stands upon the foundation of virtue and advises Dhritarashtra to cherish both his own sons and the sons of Pandu virtuously. He suggests that Dhritarashtra should rectify the act of defeating Yudhishthira in the match at dice by letting the Pandavas regain what was taken from them. Vidura advises Dhritarashtra to remain content with his own possessions and not covet another's, thus upholding morality and avoiding family dissensions. Reference 2: Vidura's counsel on the foundational principles of a kingdom and how Dhritarashtra can secure his son's position among good men is found in the text, where it states, ""The three-fold purposes, O king (viz., profit, pleasure, and salvation), have their foundations in virtue, and the sages say that a kingdom also standeth on virtue as its basis."" Question 3: How does Vidura suggest Dhritarashtra can restore his sons' lost fortune and prevent the Kurus from meeting destruction? Answer 3: Vidura advises Dhritarashtra to gratify the Pandavas and disgrace Sakuni, the instigator of the unfair dice game. He suggests that Dhritarashtra should recognize and reinstate the Pandavas in their rightful position. By doing so, he can prevent the Kurus from facing destruction. Vidura warns that the Pandavas, with their formidable abilities, are capable of annihilating their foes if provoked. Reference 3: Vidura's counsel on restoring the lost fortune of Dhritarashtra's sons and preventing the Kurus from destruction is provided in the text, where he advises, ""If thou dost not act so, the Kurus will surely meet with destruction, for neither Bhimasena nor Arjuna, if angry, will leave any of their foes unslain."" Question 4: How does Dhritarashtra respond to Vidura's counsel and why does he disagree with it? Answer 4: Dhritarashtra disagrees with Vidura's counsel, stating that he cannot abandon his own son, Duryodhana, for the sake of the sons of Pandu. He argues that Duryodhana is his own flesh and blood, and no impartial person would advise him to renounce his own child for the sake of others. Dhritarashtra believes that Vidura's advice is crooked and implies that Vidura is not acting in his best interest. Reference 4: Dhritarashtra's response to Vidura's counsel and his disagreement with it can be found in the text, where he says, ""How can I abandon my son for the sake of the sons of Pandu? Doubtless they are my sons, but Duryodhana is sprung from my body."" Question 5: What is Vidura's reaction to Dhritarashtra's response, and how does he conclude their interaction? Answer 5: Vidura, upon hearing Dhritarashtra's rejection of his counsel, remarks that the race is doomed and leaves to join the sons of Pritha (the Pandavas). He does not engage further with Dhritarashtra's decision and appears resigned to the consequences of the choices made by the Kuru clan. Reference 5: Vidura's reaction to Dhritarashtra's response and his departure from the scene can be found in the text, where it states, ""Saying this Dhritarashtra rose suddenly and went into the inner apartments. 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And performing their ablutions in the Saraswati, the Drisadwati and the Yamuna, they went from one forest to another, travelling in an westernly direction. And at length they saw before them the woods, Kamyaka, the favourite haunt of Munis, situated by a level and wild plain on the banks of the Saraswati. And in those woods, O Bharata, abounding in birds and deer, those heroes began to dwell, entertained and comforted by the Munis. And Vidura always longing to see the Pandavas, went in a single car to the Kamyaka woods abounding in every good thing. And arriving at Kamyaka on a car drawn by swift steeds, he saw Yudhishthira the just, sitting with Draupadi at a retired spot, surrounded by his brothers and the Brahmanas. And seeing Vidura approach from a distance with swift steps, the virtuous king addressed brother, Bhimasena, saying, 'With what message doth Kshatta come to us? Doth he come hither, despatched by Sakuni, to invite us again to a game of dice? Doth the little-minded Sakuni intend to win again our weapons at dice? O Bhimasena, challenged by any one addressing me,--Come, I am unable to stay. And if our possession of the Gandiva becomes doubtful, will not the acquisition of our kingdom also be so.' ""Vaisampayana said, 'O king, the Pandavas then rose up and welcomed Vidura. And received by them, that descendant of the Ajamida line (Vidura) sat in their midst and made the usual enquiries. And after Vidura had rested awhile, those bulls among men asked him the reason of his coming. And Vidura began to relate unto them in detail everything connected with the bearing of Dhritarashtra the son of Amvika.' ""Vidura said, 'O Ajatasatru, Dhritarashtra called me, his dependant, before him and honouring me duly said, 'Things have fared thus. Now, do thou tell me what is good for the Pandavas as well as for me. I pointed out what was beneficial to both the Kauravas and Dhritarashtra. But what I said was not relished by him, nor could I hit upon any other course. What I advised was, O Pandavas, highly beneficial, but the son of Amvika heeded me not. Even as medicine recommendeth itself not to one that is ill, so my words failed to please the king. And, O thou without a foe, as all unchaste wile in the family of a man of pure descent cannot be brought back to the path of virtue, so I failed to bring Dhritarashtra back. Indeed, as a young damsel doth not like a husband of three score, even so Dhritarashtra did not like my words. Surely, destruction will overtake the Kuru race, surely Dhritarashtra will never acquire good fortune. For, as water dropped on a lotus-leaf doth not remain there, my counsels will fail to produce any effect to Dhritarashtra. The incensed Dhritarashtra told me, O Bharata, go thou thither where thou likest Never more shall I seek thy aid in ruling the earth or my capital,--O best of monarchs, forsaken by king Dhritarashtra, I come to thee for tendering good counsel. What I had said in the open court, I will now repeat unto thee. Listen, and bear my words in mind,--that wise man who bearing all the gross wrong heaped upon him by his enemies, patiently bideth his time, and multiplieth his resources ""even as men by degrees turn a small fire: into a large one, ruleth alone this entire earth. He that (in prosperity) enjoyeth his substance with his adherents findeth in them sharers of his adversity,--this is the best means of securing adherents, and it is said that he that hath adherents, winneth the sovereignty of the world! And, O Pandava, divided thy prosperity with thy adherents, behave truthfully towards them, and converse with them agreeably! Share also your food with them! And never boast thyself in their presence! This behaviour increaseth the prosperity of kings!' ""Yudhishthira said, 'Having recourse to such high intelligence, undisturbed by passion, I will do as thou counsellest! And whatever else thou mayst counsel in respect of time and place, I will carefully follow entirely.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section V ""Vaisampayana said, 'Desirous of living in the forest, those bulls of the Bharata race, the Pandavas, with their followers, setting out from the banks of the Ganges went to the field of Kurukshetra. And performing their ablutions in the Saraswati, the Drisadwati and the Yamuna, they went from one forest to another, travelling in an westernly direction. And at length they saw before them the woods, Kamyaka, the favourite haunt of Munis, situated by a level and wild plain on the banks of the Saraswati. And in those woods, O Bharata, abounding in birds and deer, those heroes began to dwell, entertained and comforted by the Munis. And Vidura always longing to see the Pandavas, went in a single car to the Kamyaka woods abounding in every good thing. And arriving at Kamyaka on a car drawn by swift steeds, he saw Yudhishthira the just, sitting with Draupadi at a retired spot, surrounded by his brothers and the Brahmanas. And seeing Vidura approach from a distance with swift steps, the virtuous king addressed brother, Bhimasena, saying, 'With what message doth Kshatta come to us? Doth he come hither, despatched by Sakuni, to invite us again to a game of dice? Doth the little-minded Sakuni intend to win again our weapons at dice? O Bhimasena, challenged by any one addressing me,--Come, I am unable to stay. And if our possession of the Gandiva becomes doubtful, will not the acquisition of our kingdom also be so.' ""Vaisampayana said, 'O king, the Pandavas then rose up and welcomed Vidura. And received by them, that descendant of the Ajamida line (Vidura) sat in their midst and made the usual enquiries. And after Vidura had rested awhile, those bulls among men asked him the reason of his coming. And Vidura began to relate unto them in detail everything connected with the bearing of Dhritarashtra the son of Amvika.' ""Vidura said, 'O Ajatasatru, Dhritarashtra called me, his dependant, before him and honouring me duly said, 'Things have fared thus. Now, do thou tell me what is good for the Pandavas as well as for me. I pointed out what was beneficial to both the Kauravas and Dhritarashtra. But what I said was not relished by him, nor could I hit upon any other course. What I advised was, O Pandavas, highly beneficial, but the son of Amvika heeded me not. Even as medicine recommendeth itself not to one that is ill, so my words failed to please the king. And, O thou without a foe, as all unchaste wile in the family of a man of pure descent cannot be brought back to the path of virtue, so I failed to bring Dhritarashtra back. Indeed, as a young damsel doth not like a husband of three score, even so Dhritarashtra did not like my words. Surely, destruction will overtake the Kuru race, surely Dhritarashtra will never acquire good fortune. For, as water dropped on a lotus-leaf doth not remain there, my counsels will fail to produce any effect to Dhritarashtra. The incensed Dhritarashtra told me, O Bharata, go thou thither where thou likest Never more shall I seek thy aid in ruling the earth or my capital,--O best of monarchs, forsaken by king Dhritarashtra, I come to thee for tendering good counsel. What I had said in the open court, I will now repeat unto thee. Listen, and bear my words in mind,--that wise man who bearing all the gross wrong heaped upon him by his enemies, patiently bideth his time, and multiplieth his resources ""even as men by degrees turn a small fire: into a large one, ruleth alone this entire earth. He that (in prosperity) enjoyeth his substance with his adherents findeth in them sharers of his adversity,--this is the best means of securing adherents, and it is said that he that hath adherents, winneth the sovereignty of the world! And, O Pandava, divided thy prosperity with thy adherents, behave truthfully towards them, and converse with them agreeably! Share also your food with them! And never boast thyself in their presence! This behaviour increaseth the prosperity of kings!' ""Yudhishthira said, 'Having recourse to such high intelligence, undisturbed by passion, I will do as thou counsellest! And whatever else thou mayst counsel in respect of time and place, I will carefully follow entirely.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Where did the Pandavas go after leaving the banks of the Ganges, and what was the significance of this place? Answer 1: The Pandavas, along with their followers, journeyed to the Kamyaka woods, which were situated on the banks of the Saraswati. Kamyaka was known as the favorite haunt of Munis (sages) and was abundant in birds and deer. It became their chosen place of residence in the forest. Reference 1: The Pandavas' journey to the Kamyaka woods and the description of its significance are mentioned in the text, where it states, ""they went to the field of Kurukshetra...they saw before them the woods, Kamyaka, the favorite haunt of Munis, situated by a level and wild plain on the banks of the Saraswati."" Question 2: How did Vidura come to meet the Pandavas in the Kamyaka woods, and what was his purpose for visiting them? Answer 2: Vidura, desiring to see the Pandavas, went to the Kamyaka woods in a single car drawn by swift steeds. His purpose for visiting them was to convey the message and counsel of Dhritarashtra, who had called him and sought guidance on what would be beneficial for both the Kauravas and the Pandavas. Reference 2: Vidura's visit to the Kamyaka woods, the mode of his arrival, and his purpose for visiting are described in the text, where it mentions, ""And receiving him, that descendant of the Ajamida line (Vidura) sat in their midst and made the usual enquiries. And after Vidura had rested awhile, those bulls among men asked him the reason of his coming."" Question 3: What counsel did Vidura offer to Dhritarashtra, and why did Dhritarashtra not heed his advice? Answer 3: Vidura advised Dhritarashtra to recognize and reinstate the Pandavas in their rightful position, allowing them to regain what was taken from them. He recommended that Dhritarashtra should avoid coveting the possessions of others and maintain morality. Dhritarashtra did not heed this counsel because he could not bring himself to abandon his own son, Duryodhana, for the sake of the Pandavas. He believed that Duryodhana, being his own flesh and blood, should not be forsaken. Reference 3: Vidura's counsel to Dhritarashtra and the reason for Dhritarashtra not heeding his advice are explained in the text, where it states, ""What I advised was, O Pandavas, highly beneficial, but the son of Amvika heeded me not."" Question 4: What did Vidura foresee regarding the future of the Kuru race and Dhritarashtra's fortune? Answer 4: Vidura foresaw that the Kuru race was destined for destruction, and he believed that Dhritarashtra would not acquire good fortune. He compared his counsel to water dropped on a lotus-leaf, implying that it would have no lasting effect on Dhritarashtra's decisions and actions. Reference 4: Vidura's foresight about the fate of the Kuru race and Dhritarashtra's fortune is mentioned in the text, where it says, ""Surely, destruction will overtake the Kuru race, surely Dhritarashtra will never acquire good fortune."" Question 5: What advice did Vidura give to Yudhishthira based on the behavior of wise men and the means to secure adherents? Answer 5: Vidura advised Yudhishthira to patiently bear any wrongs heaped upon him by his enemies and to multiply his resources gradually, similar to how a small fire is turned into a large one. He recommended sharing prosperity with adherents, behaving truthfully toward them, conversing agreeably, sharing food, and not boasting in their presence, as these actions would increase a king's prosperity and secure the loyalty of adherents. Reference 5: Vidura's advice to Yudhishthira on wise behavior and securing adherents is provided in the text, where it mentions, ""Share also your food with them! And never boast thyself in their presence! 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And thinking of the great intelligence of Vidura in matters connected with both war and peace, and also of the aggrandisement of the Pandavas in the future, Dhritarashtra, pained at the recollection of Vidura, having approached the door of the hall of state fell down senseless in the presence of the monarchs (in waiting) And regaining consciousness, the king rose from the ground and thus addressed Sanjaya standing by, 'My brother and friend is even like the god of justice himself! Recollecting him today, my heart burneth in grief! Go, bring unto me without delay my brother well-versed in morality!' Saying this, the monarch wept bitterly. And burning in repentance, and overwhelmed with sorrow at the recollection of Vidura, the king, from brotherly affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and ascertain whether my brother, expelled by my wretched self through anger, liveth still! That wise brother of mine of immeasurable intelligence hath never been guilty of even the slightest transgression, but, on the other hand, he it is who hath come by grievous wrong at my hands! Seek him, O wise one, and bring him hither; else, O Sanjaya, I will lay down my life!"" ""Vaisampayana continued, 'Hearing these words of the king, Sanjaya expressed his approbation, and saying 'So be it,' went in the direction of the Kamyaka woods. And arriving without loss of time at the forest where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin, seated with Vidura, in the midst of Brahmanas by thousands and guarded by his brothers, even like Purandara in the midst of the celestials! And approaching Yudhishthira, Sanjaya worshipped him duly and was received with due respect by Bhima and Arjuna and the twins. And Yudhishthira made the usual enquiries about his welfare and when he had been seated at his ease, he disclosed the reason of his visit, in these words, 'King Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee! Returning unto him without loss of time, do thou revive the king! And, O thou best of men, with the permission of these Kuru princes--these foremost of men--it behoveth thee, at the command of that lion among kings, to return unto him! Vaisampayana continued, 'Thus addressed by Sanjaya, the intelligent Vidura, ever attached to his relatives, with the permission of Yudhishthira returned to the city named after the elephant. And after he had approached the king, Dhritarashtra of great energy, the son of Amvika, addressed him, saying, 'From my good luck alone, O Vidura, thou, O sinless one, of conversant with morality, hast come here remembering me! And, O thou bull of the Bharata race, in thy absence I was beholding myself, sleepless through the day and the night, as one that hath been lost on earth!' And the king then took Vidura on his lap and smelt his head, and said, 'Forgive me, O sinless one, the words in which thou wert addressed by me!' And Vidura said, 'O king, I have forgiven thee. Thou art my superior, worthy of the highest reverence! Here am I, having come back, eagerly wishing to behold thee! All virtuous men, O tiger among men, are (instinctively) partial towards those that are distressed! This, O king, is scarcely the result of deliberation! (My partiality to the Pandavas proceedeth from this cause)! O Bharata, thy sons are as dear to me as the sons of Pandu, but as the latter are now in distress, my heart yearneth after them! ""Vaisampayana continued, 'And addressing each other thus in apologetic speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt themselves greatly happy!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section VI ""Vaisampayana said, 'O king, after Vidura had gone to the abode of the Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his action. And thinking of the great intelligence of Vidura in matters connected with both war and peace, and also of the aggrandisement of the Pandavas in the future, Dhritarashtra, pained at the recollection of Vidura, having approached the door of the hall of state fell down senseless in the presence of the monarchs (in waiting) And regaining consciousness, the king rose from the ground and thus addressed Sanjaya standing by, 'My brother and friend is even like the god of justice himself! Recollecting him today, my heart burneth in grief! Go, bring unto me without delay my brother well-versed in morality!' Saying this, the monarch wept bitterly. And burning in repentance, and overwhelmed with sorrow at the recollection of Vidura, the king, from brotherly affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and ascertain whether my brother, expelled by my wretched self through anger, liveth still! That wise brother of mine of immeasurable intelligence hath never been guilty of even the slightest transgression, but, on the other hand, he it is who hath come by grievous wrong at my hands! Seek him, O wise one, and bring him hither; else, O Sanjaya, I will lay down my life!"" ""Vaisampayana continued, 'Hearing these words of the king, Sanjaya expressed his approbation, and saying 'So be it,' went in the direction of the Kamyaka woods. And arriving without loss of time at the forest where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin, seated with Vidura, in the midst of Brahmanas by thousands and guarded by his brothers, even like Purandara in the midst of the celestials! And approaching Yudhishthira, Sanjaya worshipped him duly and was received with due respect by Bhima and Arjuna and the twins. And Yudhishthira made the usual enquiries about his welfare and when he had been seated at his ease, he disclosed the reason of his visit, in these words, 'King Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee! Returning unto him without loss of time, do thou revive the king! And, O thou best of men, with the permission of these Kuru princes--these foremost of men--it behoveth thee, at the command of that lion among kings, to return unto him! Vaisampayana continued, 'Thus addressed by Sanjaya, the intelligent Vidura, ever attached to his relatives, with the permission of Yudhishthira returned to the city named after the elephant. And after he had approached the king, Dhritarashtra of great energy, the son of Amvika, addressed him, saying, 'From my good luck alone, O Vidura, thou, O sinless one, of conversant with morality, hast come here remembering me! And, O thou bull of the Bharata race, in thy absence I was beholding myself, sleepless through the day and the night, as one that hath been lost on earth!' And the king then took Vidura on his lap and smelt his head, and said, 'Forgive me, O sinless one, the words in which thou wert addressed by me!' And Vidura said, 'O king, I have forgiven thee. Thou art my superior, worthy of the highest reverence! Here am I, having come back, eagerly wishing to behold thee! All virtuous men, O tiger among men, are (instinctively) partial towards those that are distressed! This, O king, is scarcely the result of deliberation! (My partiality to the Pandavas proceedeth from this cause)! O Bharata, thy sons are as dear to me as the sons of Pandu, but as the latter are now in distress, my heart yearneth after them! ""Vaisampayana continued, 'And addressing each other thus in apologetic speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt themselves greatly happy!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Dhritarashtra feel remorse and sorrow after Vidura's departure? Answer 1: Dhritarashtra felt remorse and sorrow after Vidura's departure because he realized the wisdom and value of Vidura's counsel, both in matters of war and peace. He regretted his earlier actions, especially expelling Vidura from his presence, and deeply missed his brother's guidance. Reference 1: The text states, ""Dhritarashtra, O Bharata, of profound wisdom, repented of his action...thinking of the great intelligence of Vidura in matters connected with both war and peace...the king, from brotherly affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and ascertain whether my brother, expelled by my wretched self through anger, liveth still!'"" Question 2: What request did Dhritarashtra make to Sanjaya after feeling remorse for his actions? Answer 2: Dhritarashtra requested Sanjaya to go to the Kamyaka woods, where the Pandavas were residing, and bring back Vidura. He was eager to reconcile with his brother and wanted to ensure Vidura's well-being. Reference 2: The text mentions Dhritarashtra's request to Sanjaya, saying, ""'O Sanjaya, go thou and ascertain whether my brother, expelled by my wretched self through anger, liveth still!'"" Question 3: How did Sanjaya respond to Dhritarashtra's request to find Vidura? Answer 3: Sanjaya expressed his approval and agreed to fulfill Dhritarashtra's request. He assured the king that he would go to the Kamyaka woods to find Vidura and bring him back without delay. Reference 3: The text states, ""Hearing these words of the king, Sanjaya expressed his approbation, and saying 'So be it,' went in the direction of the Kamyaka woods."" Question 4: Why did Vidura return to Hastinapura after Sanjaya's arrival in the Kamyaka woods? Answer 4: Vidura returned to Hastinapura after Sanjaya's arrival because he received a message from Sanjaya that King Dhritarashtra, filled with remorse, had remembered him and desired his return. Vidura, being attached to his relatives and out of respect for Dhritarashtra's wishes, decided to go back to the city. Reference 4: The text mentions, ""Thus addressed by Sanjaya, the intelligent Vidura, ever attached to his relatives, with the permission of Yudhishthira returned to the city named after the elephant.""","[0.24828122556209564, -0.34397828578948975, -0.2791883945465088, 0.34281352162361145, 0.22185462713241577, -0.15678371489048004, -0.00908740982413292, 0.2562182545661926, -0.2580379545688629, -0.020111843943595886, -0.13808070123195648, 0.3416660726070404, 0.372239351272583, -0.5699577927589417, 0.11635412275791168, -0.3650360703468323, 0.009977933950722218, 0.03229411318898201, -0.07983821630477905, 0.028181660920381546, 0.051957979798316956, 0.12403706461191177, -0.11734870821237564, 0.3284670412540436, -0.020567888393998146, -0.20571622252464294, 0.045897018164396286, 0.6359751224517822, -0.2502621114253998, -0.4232030212879181, -0.06862574070692062, -0.10124697536230087, -0.013920187950134277, 0.3175821006298065, -0.00010022133938036859, -0.1074875071644783, 0.20754455029964447, 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His understanding clouded by ignorance, he summoned the son of Suvala, and Karna and Dussasana, and addressed them saying, 'The learned Vidura, the minister of the wise Dhritarashtra, hath returned! The friend of the sons of Pandu, he is ever engaged in doing what is beneficial to them. So long as this Vidura doth not succeed in inducing the king to bring them back, do ye all think of what may benefit me! If ever I behold the sons of Pritha return to the city, I shall again be emaciated by renouncing food and drink, even though there be no obstacle in my path! And I shall either take poison or hang myself, either enter the pyre or kill myself with my own weapons. But I shall never be able to behold the sons of Pandu in prosperity! ""Sakuni said, 'O king, O lord of the earth, what folly hath taken possession of thee! The Pandavas have gone to the forest, having given a particular pledge, so that what thou apprehendest can never take place! O bull of the Bharata race, the Pandavas ever abide by the truth. They will never, therefore, accept the words of thy father! If however, accepting the commands of the king, they come back to the capital, violating their vow, even this would be our conduct, viz., assuming, an aspect of neutrality, and in apparent obedience to the will of the monarch, we will closely watch the Pandavas, keeping our counsels!' ""Dussasana said, 'O uncle of great intelligence, it is even as thou sayest! The words of wisdom thou utterest always recommend themselves to me!'""Karna said, 'O Duryodhana, all of us seek to accomplish thy will and, O king, I see that unanimity at present prevaileth among us! The sons of Pandu, with passions under complete control, will never return without passing away the promised period. If, however, they do return from failing sense, do thou defeat them again at dice.' ""Vaisampayana said, 'Thus addressed by Karna, king Duryodhana with cheerless heart, averted his face from his counsellors. Marking all this, Karna expanding his beautiful eyes, and vehemently gesticulating in anger, haughtily addressed Duryodhana and Dussasana and Suvala's son saying, 'Ye princes, know ye my opinion! We are all servants of the king (Duryodhana) waiting upon him with joined palms! We should, therefore, do what is agreeable to him! But we are not always able to seek his welfare with promptness and activity (owing to our dependence on Dhritarashtra)! But let us now, encased in mail and armed with our weapons, mount our cars and go in a body to slay the Pandavas now living in the forest! After the Pandavas have been quieted and after they have gone on the unknown journey, both ourselves and the sons of Dhritarashtra will find peace! As long as they are in distress, as long as they are in sorrow, as long as they are destitute of help, so long are we a match for them! This is my mind!' 'Hearing those words of the charioteer's son, they repeatedly applauded him, and at last exclaimed, 'Very well!' And saying this each of them mounted his car, and sanguine of success, they rushed in a body to slay the sons of Pandu. And knowing by his spiritual vision that they had gone out, the master Krishna-Dwaipayana of pure soul came upon them, and commanded them to desist. And sending them away, the holy one, worshipped by all the worlds, quickly appeared before the king whose intelligence served the purposes of eye-sight, and who was then seated (at his ease). And the holy one addressed the monarch thus.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section VII ""Vaisampayana said, 'Hearing that Vidura had returned, and that the king had consoled him, the evil-minded son of Dhritarashtra began to burn in grief. His understanding clouded by ignorance, he summoned the son of Suvala, and Karna and Dussasana, and addressed them saying, 'The learned Vidura, the minister of the wise Dhritarashtra, hath returned! The friend of the sons of Pandu, he is ever engaged in doing what is beneficial to them. So long as this Vidura doth not succeed in inducing the king to bring them back, do ye all think of what may benefit me! If ever I behold the sons of Pritha return to the city, I shall again be emaciated by renouncing food and drink, even though there be no obstacle in my path! And I shall either take poison or hang myself, either enter the pyre or kill myself with my own weapons. But I shall never be able to behold the sons of Pandu in prosperity! ""Sakuni said, 'O king, O lord of the earth, what folly hath taken possession of thee! The Pandavas have gone to the forest, having given a particular pledge, so that what thou apprehendest can never take place! O bull of the Bharata race, the Pandavas ever abide by the truth. They will never, therefore, accept the words of thy father! If however, accepting the commands of the king, they come back to the capital, violating their vow, even this would be our conduct, viz., assuming, an aspect of neutrality, and in apparent obedience to the will of the monarch, we will closely watch the Pandavas, keeping our counsels!' ""Dussasana said, 'O uncle of great intelligence, it is even as thou sayest! The words of wisdom thou utterest always recommend themselves to me!'""Karna said, 'O Duryodhana, all of us seek to accomplish thy will and, O king, I see that unanimity at present prevaileth among us! The sons of Pandu, with passions under complete control, will never return without passing away the promised period. If, however, they do return from failing sense, do thou defeat them again at dice.' ""Vaisampayana said, 'Thus addressed by Karna, king Duryodhana with cheerless heart, averted his face from his counsellors. Marking all this, Karna expanding his beautiful eyes, and vehemently gesticulating in anger, haughtily addressed Duryodhana and Dussasana and Suvala's son saying, 'Ye princes, know ye my opinion! We are all servants of the king (Duryodhana) waiting upon him with joined palms! We should, therefore, do what is agreeable to him! But we are not always able to seek his welfare with promptness and activity (owing to our dependence on Dhritarashtra)! But let us now, encased in mail and armed with our weapons, mount our cars and go in a body to slay the Pandavas now living in the forest! After the Pandavas have been quieted and after they have gone on the unknown journey, both ourselves and the sons of Dhritarashtra will find peace! As long as they are in distress, as long as they are in sorrow, as long as they are destitute of help, so long are we a match for them! This is my mind!' 'Hearing those words of the charioteer's son, they repeatedly applauded him, and at last exclaimed, 'Very well!' And saying this each of them mounted his car, and sanguine of success, they rushed in a body to slay the sons of Pandu. And knowing by his spiritual vision that they had gone out, the master Krishna-Dwaipayana of pure soul came upon them, and commanded them to desist. And sending them away, the holy one, worshipped by all the worlds, quickly appeared before the king whose intelligence served the purposes of eye-sight, and who was then seated (at his ease). And the holy one addressed the monarch thus.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Duryodhana summon Sakuni, Karna, and Dussasana after hearing about Vidura's return? Answer 1: Duryodhana summoned Sakuni, Karna, and Dussasana because he was distressed by Vidura's return and his perceived support for the Pandavas. He wanted to strategize with his trusted advisors on how to counter Vidura's influence and prevent the Pandavas from returning to the capital. Reference 1: The text mentions, ""Hearing that Vidura had returned...Duryodhana, the evil-minded son of Dhritarashtra, summoned the son of Suvala, and Karna and Dussasana...If ever I behold the sons of Pritha return to the city, I shall again be emaciated...I shall never be able to behold the sons of Pandu in prosperity!"" Question 2: How did Sakuni respond to Duryodhana's concerns about Vidura's influence and the return of the Pandavas? Answer 2: Sakuni reassured Duryodhana by reminding him of the Pandavas' pledge to spend a certain period in exile. He advised Duryodhana to trust the Pandavas' adherence to their vow and suggested that if they did return prematurely, they would maintain an appearance of obedience while secretly monitoring the situation. Reference 2: The text states, ""O bull of the Bharata race, the Pandavas ever abide by the truth. They will never, therefore, accept the words of thy father!...we will closely watch the Pandavas, keeping our counsels!"" Question 3: What was Karna's proposal to deal with the Pandavas, and how did Duryodhana react to it? Answer 3: Karna proposed that they should mount their chariots, encased in armor and armed with weapons, and go to the forest to slay the Pandavas. He believed that this action would bring peace once the Pandavas were eliminated. Duryodhana reacted to this proposal with a cheerless heart, turning away from his counsellors. Reference 3: The text mentions, ""But let us now, encased in mail and armed with our weapons, mount our cars and go in a body to slay the Pandavas...Duryodhana with cheerless heart, averted his face from his counsellors."" Question 4: Who intervened and stopped Duryodhana and his counsellors from going to slay the Pandavas in the forest? Answer 4: Krishna-Dwaipayana (Vedavyasa), the sage with spiritual vision, intervened and stopped Duryodhana and his counsellors from going to slay the Pandavas in the forest. He commanded them to desist and later appeared before King Dhritarashtra to address the situation. Reference 4: The text states, ""And knowing by his spiritual vision that they had gone out, the master Krishna-Dwaipayana...commanded them to desist.""","[0.19112789630889893, -0.2707042992115021, -0.34352225065231323, 0.33730703592300415, 0.3001188337802887, -0.3102000951766968, 0.030418558046221733, 0.17458269000053406, -0.25216564536094666, 0.07443741708993912, -0.2553326189517975, 0.38344520330429077, 0.37578776478767395, -0.5097019672393799, 0.16265934705734253, -0.4528535008430481, 0.04843473806977272, 0.08989499509334564, -0.09758792817592621, -0.1013960987329483, -0.15250249207019806, 0.21770179271697998, -0.2732853591442108, 0.31772348284721375, 0.24588119983673096, -0.0989951640367508, -0.002607855712994933, 0.48356959223747253, -0.22425387799739838, -0.5046144127845764, 0.15438225865364075, -0.09403771162033081, -0.012252867221832275, 0.38816848397254944, -9.805575245991349e-05, -0.19650106132030487, 0.17203716933727264, -0.0059366351924836636, 0.03463257849216461, 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Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this game at dice. No doubt, it was begot of folly. And, O thou who delightest in the observance of vows, O illustrious one, knowing everything yet influenced by paternal affection, I am unable to cast off my senseless son, Duryodhana!' ""Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true! We know it well that a son is the best of all things and that there is nothing that is so good as a son. Instructed by the tears of Suravi, Indra came to know that the son surpasseth in worth other valuable possessions. O monarch, I will, in this connection, relate to thee that excellent and best of stories, the conversation between Indra and Suravi. In days of yore, Suravi, the mother of cows was once weeping in the celestial regions. O child, Indra took compassion upon her, and asked her, saying, 'O auspicious one! why dost thou weep? Is everything well with the celestials? Hath any misfortune, ever so little, befallen the world of men or serpents?' Suravi replied, 'No evil hath befallen thee that I perceive. But I am aggrieved on account of my son, and it is therefore, O Kausika, that I weep! See, O chief of the celestials, yonder cruel husbandman is belabouring my weak son with the wooden stick, and oppressing him with the (weight of the) plough, in consequence of which my child agitated with agony is falling upon the ground and is at the point of death. At sight of this, O lord of the celestials, I am filled with compassion, and my mind is agitated! The one that is the stronger of the pair is bearing his burthen of greater weight (with ease), but, O Vasava, the other is lean, and weak and is a mass of veins and arteries! He beareth his burthen with difficulty! And it is for him that I grieve. See, O Vasava, sore inflicted with the whip, and harassed exceedingly, he is unable to bear his burthen. And it is for him that, moved by grief, I weep in heaviness of heart and these tears of compassion trickle down my eyes!' ""Sakra said, 'O fair one, when thousands of thy son are (daily) oppressed, why dost thou grieve for one under infliction?' Suravi replied. 'Although I have a thousand offspring, yet my affections flow equally towards all! But, O Sakra, I feel greater compassion for one that is weak and innocent!' ""Vyasa continued, 'Then Indra having heard these words of Suravi, was much surprised, and O thou of the Kuru race, he became convinced that a son is dearer than one's life! And the illustrious chastiser of Paka thereupon suddenly poured there a thick shower and caused obstruction to the husbandman's work. And as Suravi said, thy affections, O king, equally flow towards all thy sons. Let them be greater towards those that are weak! And as my son Pandu is to me, so art thou, O son, and so also Vidura of profound wisdom! It is out of affection that I tell you all this! O Bharata, thou art possessed of a hundred and one sons, but Pandu hath only five. And they are in a bad plight and passing their days in sorrow. How may they save their lives, how may they thrive such thoughts regarding the distressed sons of Pritha continually agitate my soul! O king of the earth, if thou desirest all the Kauravas to live, let thy son Duryodhana make peace with the Pandavas!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section IX ""Dhritarashtra said, 'O holy one, I did not like this business of gambling, but, O Muni, I think, I was made to consent to it drawn by fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this game at dice. No doubt, it was begot of folly. And, O thou who delightest in the observance of vows, O illustrious one, knowing everything yet influenced by paternal affection, I am unable to cast off my senseless son, Duryodhana!' ""Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true! We know it well that a son is the best of all things and that there is nothing that is so good as a son. Instructed by the tears of Suravi, Indra came to know that the son surpasseth in worth other valuable possessions. O monarch, I will, in this connection, relate to thee that excellent and best of stories, the conversation between Indra and Suravi. In days of yore, Suravi, the mother of cows was once weeping in the celestial regions. O child, Indra took compassion upon her, and asked her, saying, 'O auspicious one! why dost thou weep? Is everything well with the celestials? Hath any misfortune, ever so little, befallen the world of men or serpents?' Suravi replied, 'No evil hath befallen thee that I perceive. But I am aggrieved on account of my son, and it is therefore, O Kausika, that I weep! See, O chief of the celestials, yonder cruel husbandman is belabouring my weak son with the wooden stick, and oppressing him with the (weight of the) plough, in consequence of which my child agitated with agony is falling upon the ground and is at the point of death. At sight of this, O lord of the celestials, I am filled with compassion, and my mind is agitated! The one that is the stronger of the pair is bearing his burthen of greater weight (with ease), but, O Vasava, the other is lean, and weak and is a mass of veins and arteries! He beareth his burthen with difficulty! And it is for him that I grieve. See, O Vasava, sore inflicted with the whip, and harassed exceedingly, he is unable to bear his burthen. And it is for him that, moved by grief, I weep in heaviness of heart and these tears of compassion trickle down my eyes!' ""Sakra said, 'O fair one, when thousands of thy son are (daily) oppressed, why dost thou grieve for one under infliction?' Suravi replied. 'Although I have a thousand offspring, yet my affections flow equally towards all! But, O Sakra, I feel greater compassion for one that is weak and innocent!' ""Vyasa continued, 'Then Indra having heard these words of Suravi, was much surprised, and O thou of the Kuru race, he became convinced that a son is dearer than one's life! And the illustrious chastiser of Paka thereupon suddenly poured there a thick shower and caused obstruction to the husbandman's work. And as Suravi said, thy affections, O king, equally flow towards all thy sons. Let them be greater towards those that are weak! And as my son Pandu is to me, so art thou, O son, and so also Vidura of profound wisdom! It is out of affection that I tell you all this! O Bharata, thou art possessed of a hundred and one sons, but Pandu hath only five. And they are in a bad plight and passing their days in sorrow. How may they save their lives, how may they thrive such thoughts regarding the distressed sons of Pritha continually agitate my soul! O king of the earth, if thou desirest all the Kauravas to live, let thy son Duryodhana make peace with the Pandavas!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Dhritarashtra consent to the game of dice, despite not liking it? Answer 1: Dhritarashtra consented to the game of dice under the influence of fate, even though he did not like it. His decision was partially driven by paternal affection for his son, Duryodhana. Reference 1: In the text, Dhritarashtra says, ""O holy one, I did not like this business of gambling, but, O Muni, I think, I was made to consent to it drawn by fate!...knowing everything yet influenced by paternal affection, I am unable to cast off my senseless son, Duryodhana!"" Question 2: Who is Suravi, and why did she weep in the celestial regions? Answer 2: Suravi is the mother of cows. She wept in the celestial regions because she witnessed her weak and oppressed son being belabored by a cruel husbandman with a wooden stick and burdened by the plough. This sight filled her with compassion and sorrow. Reference 2: In the text, Vyasa relates the story of Suravi and her reason for weeping to King Dhritarashtra, saying, ""Suravi, the mother of cows was once weeping in the celestial regions...yonder cruel husbandman is belabouring my weak son with the wooden stick, and oppressing him with the (weight of the) plough...my child agitated with agony is falling upon the ground and is at the point of death."" Question 3: What did Indra learn from his conversation with Suravi? Answer 3: Indra learned from his conversation with Suravi that a son is dearer than life itself. Suravi's compassion for her weak and oppressed son made Indra realize the depth of a mother's love for her offspring. Reference 3: In the text, Vyasa explains, ""Then Indra having heard these words of Suravi, was much surprised, and...he became convinced that a son is dearer than one's life!"" Question 4: What advice did Vyasa give to Dhritarashtra regarding his sons and the Pandavas? Answer 4: Vyasa advised Dhritarashtra to prioritize affection and compassion for all his sons, including the weak and innocent ones. He suggested that Dhritarashtra should make peace between Duryodhana and the Pandavas to ensure the well-being of all his children. Reference 4: Vyasa's advice to Dhritarashtra is given in the text, where he says, ""And as my son Pandu is to me, so art thou, O son, and so also Vidura of profound wisdom...if thou desirest all the Kauravas to live, let thy son Duryodhana make peace with the Pandavas!""","[-0.027194473892450333, -0.18652811646461487, -0.32629212737083435, 0.21931952238082886, 0.3901825249195099, -0.06679223477840424, 0.05004849657416344, 0.2147376835346222, -0.25785988569259644, 0.10066645592451096, -0.013537152670323849, 0.09548493474721909, 0.345909982919693, -0.5256752371788025, 0.17139865458011627, -0.056292057037353516, -0.09585654735565186, 0.07581034302711487, 0.275099515914917, -0.06855548173189163, -0.10254960507154465, 0.07472027838230133, -0.250023752450943, 0.19840852916240692, 0.20762068033218384, -0.03475644066929817, 0.23740532994270325, 0.7215012311935425, -0.25546202063560486, -0.472477525472641, 0.19251535832881927, -0.05959725007414818, -0.039937715977430344, 0.061201244592666626, 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I know it well as do all these kings! Indeed, what thou considerest to be beneficial for the Kurus was pointed out to me, O Muni, by Vidura and Bhishma and Drona. And, if I deserve thy favour, and if thou hast kindness for the Kurus, do thou exhort my wicked son Duryodhana!' ""Vyasa said, 'O king, after having seen the Pandava brothers, here cometh the holy Rishi Maitreya, with the desire of seeing us. That mighty Rishi, O king, will admonish thy son for the welfare of this race. And, O Kauravya, what he adviseth must be followed undoubtingly, for if what he recommendeth is not done, the sage will curse thy son in anger.' ""Vaisampayana continued, 'Saying this, Vyasa departed, and Maitreya made his appearance. And the king with his son respectfully received that way-worn chief of Munis, with offerings of the Arghya and other rites. And king Dhritarashtra, the son of Amvika, in words of respect thus addressed the sage, 'O holy one, hath journey from the Kuru-jangala been a pleasant one? Are those heroes, the five Pandavas living happily? Do those bulls of the Kuru race intend to stay out their time? Will the brotherly affection of the Kauravas ever be impaired?' ""Maitreya said, 'Setting out on a pilgrimage to the different shrines, I arrived at Kuru-jangala, and there I unexpectedly saw Yudhishthira the just in the woods of Kamyaka. And, O exalted one, many Munis had come there to behold the high-souled Yudhishthira, dwelling in an ascetic asylum, clad in deer-skin and wearing matted locks. It was there, O king of kings, that I heard of the grave error committed by thy sons and the calamity and terrible danger arisen from dice that had overtaken them. Therefore, it is that I have come to thee, for the good of the Kauravas, since, O exalted one, my affection is great for thee and I am delighted with thee! O king, it is not fit that thy sons should on any account quarrel with one another, thyself and Bhishma living. Thou art, O king, the stake at which bulls are tied (in treading cord), and thou art competent to punish and reward! Why dost thou overlook then this great evil that is about to overtake all? And, O descendant of the Kurus, for those wrongs that have been perpetrated in thy court, which are even like the acts of wretched outcasts, thou art not well-thought amongst the ascetics!' ""Vaisampayana continued, 'Then turning to the wrathful prince Duryodhana, the illustrious Rishi Maitreya addressed him in these soft words, 'O mighty-armed Duryodhana, O best of all eloquent men, O illustrious one, give heed unto the words I utter for my good! O king, seek not to quarrel with the Pandavas! And, O bull among men, compass thou thy own good as also of the Pandavas, of the Kurus and of the world! All those tigers among men are heroes of high prowess in war, gifted with the strength of ten thousand elephants, with bodies hard as the thunderbolt, holding fast by their promises, and proud of their manliness! they have slain the enemies of the celestials--those Rakshasas capable of assuming any form at will, such as were headed by Hidimva and Kirmira! When those high-souled ones went from hence that Rakshasa of fierce soul obstructed their nocturnal path even like an immoveable hill. And even as a tiger slayeth a little deer, Bhima, that foremost of all endued with strength, and ever delighted in fight, slew that monster. Consider also, O king, how while out on his campaign of conquest, Bhima slew in battle that mighty warrior, Jarasandha, possessing the strength of ten thousand elephants. Related to Vasudeva and having the sons of king Drupada as their brothers-in-law, who that is subject to decrepitude and death would undertake to cope with them in battle? O bull of the Bharata race, let there be peace between thee and Pandavas! Follow thou my counsels and surrender not thyself to anger! 'O king, thus admonished by Maitreya, Duryodhana began to slap his thigh resembling the trunk of the elephant, and smilingly began to scratch the ground with his foot. And the wicked wretch spake not a word, but hung down his head. And, O monarch, beholding Duryodhana thus offer him a slight by scratching the earth silently, Maitreya became angry. And, as if commissioned by fate, Maitreya, the best of Munis, overwhelmed by wrath, set his mind upon cursing Duryodhana! And then, with eyes red in anger, Maitreya, touching water, caused the evil-minded son of Dhritarashtra, saying, 'Since, slighting me thou declinest to act according to my words, thou shalt speedily reap the fruit of this thy insolence! In the great war which shall spring out of the wrongs perpetrated by thee, the mighty Bhima shall smash that thigh of thine with a stroke of his mace! 'When the Muni had spoken so, king Dhritarashtra began to pacify the sage, in order that what he had said might not happen. But Maitreya said, 'O king, if thy son concludeth peace with the Pandavas, this curse of mine, O child, will not take effect, otherwise it must be as I have said!' ""Vaisampayana said, 'Desirous of ascertaining the might of Bhima, that foremost of kings, the father of Duryodhana, then asked Maitreya, saying, 'How was Kirmira slain by Bhima?' ""Maitreya said, 'I shall not speak again unto thee, O king, for my words are not regarded by thy son. After I have gone away, Vidura will relate everything unto thee!' And saying this, Maitreya went away to the place whence he had come. And Duryodhana also went out perturbed at the tidings of Kirmira's death (at the hand of Bhima).'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section X ""Dhritarashtra said, 'O Muni of profound wisdom, it is even as thou sayest! I know it well as do all these kings! Indeed, what thou considerest to be beneficial for the Kurus was pointed out to me, O Muni, by Vidura and Bhishma and Drona. And, if I deserve thy favour, and if thou hast kindness for the Kurus, do thou exhort my wicked son Duryodhana!' ""Vyasa said, 'O king, after having seen the Pandava brothers, here cometh the holy Rishi Maitreya, with the desire of seeing us. That mighty Rishi, O king, will admonish thy son for the welfare of this race. And, O Kauravya, what he adviseth must be followed undoubtingly, for if what he recommendeth is not done, the sage will curse thy son in anger.' ""Vaisampayana continued, 'Saying this, Vyasa departed, and Maitreya made his appearance. And the king with his son respectfully received that way-worn chief of Munis, with offerings of the Arghya and other rites. And king Dhritarashtra, the son of Amvika, in words of respect thus addressed the sage, 'O holy one, hath journey from the Kuru-jangala been a pleasant one? Are those heroes, the five Pandavas living happily? Do those bulls of the Kuru race intend to stay out their time? Will the brotherly affection of the Kauravas ever be impaired?' ""Maitreya said, 'Setting out on a pilgrimage to the different shrines, I arrived at Kuru-jangala, and there I unexpectedly saw Yudhishthira the just in the woods of Kamyaka. And, O exalted one, many Munis had come there to behold the high-souled Yudhishthira, dwelling in an ascetic asylum, clad in deer-skin and wearing matted locks. It was there, O king of kings, that I heard of the grave error committed by thy sons and the calamity and terrible danger arisen from dice that had overtaken them. Therefore, it is that I have come to thee, for the good of the Kauravas, since, O exalted one, my affection is great for thee and I am delighted with thee! O king, it is not fit that thy sons should on any account quarrel with one another, thyself and Bhishma living. Thou art, O king, the stake at which bulls are tied (in treading cord), and thou art competent to punish and reward! Why dost thou overlook then this great evil that is about to overtake all? And, O descendant of the Kurus, for those wrongs that have been perpetrated in thy court, which are even like the acts of wretched outcasts, thou art not well-thought amongst the ascetics!' ""Vaisampayana continued, 'Then turning to the wrathful prince Duryodhana, the illustrious Rishi Maitreya addressed him in these soft words, 'O mighty-armed Duryodhana, O best of all eloquent men, O illustrious one, give heed unto the words I utter for my good! O king, seek not to quarrel with the Pandavas! And, O bull among men, compass thou thy own good as also of the Pandavas, of the Kurus and of the world! All those tigers among men are heroes of high prowess in war, gifted with the strength of ten thousand elephants, with bodies hard as the thunderbolt, holding fast by their promises, and proud of their manliness! they have slain the enemies of the celestials--those Rakshasas capable of assuming any form at will, such as were headed by Hidimva and Kirmira! When those high-souled ones went from hence that Rakshasa of fierce soul obstructed their nocturnal path even like an immoveable hill. And even as a tiger slayeth a little deer, Bhima, that foremost of all endued with strength, and ever delighted in fight, slew that monster. Consider also, O king, how while out on his campaign of conquest, Bhima slew in battle that mighty warrior, Jarasandha, possessing the strength of ten thousand elephants. Related to Vasudeva and having the sons of king Drupada as their brothers-in-law, who that is subject to decrepitude and death would undertake to cope with them in battle? O bull of the Bharata race, let there be peace between thee and Pandavas! Follow thou my counsels and surrender not thyself to anger! 'O king, thus admonished by Maitreya, Duryodhana began to slap his thigh resembling the trunk of the elephant, and smilingly began to scratch the ground with his foot. And the wicked wretch spake not a word, but hung down his head. And, O monarch, beholding Duryodhana thus offer him a slight by scratching the earth silently, Maitreya became angry. And, as if commissioned by fate, Maitreya, the best of Munis, overwhelmed by wrath, set his mind upon cursing Duryodhana! And then, with eyes red in anger, Maitreya, touching water, caused the evil-minded son of Dhritarashtra, saying, 'Since, slighting me thou declinest to act according to my words, thou shalt speedily reap the fruit of this thy insolence! In the great war which shall spring out of the wrongs perpetrated by thee, the mighty Bhima shall smash that thigh of thine with a stroke of his mace! 'When the Muni had spoken so, king Dhritarashtra began to pacify the sage, in order that what he had said might not happen. But Maitreya said, 'O king, if thy son concludeth peace with the Pandavas, this curse of mine, O child, will not take effect, otherwise it must be as I have said!' ""Vaisampayana said, 'Desirous of ascertaining the might of Bhima, that foremost of kings, the father of Duryodhana, then asked Maitreya, saying, 'How was Kirmira slain by Bhima?' ""Maitreya said, 'I shall not speak again unto thee, O king, for my words are not regarded by thy son. After I have gone away, Vidura will relate everything unto thee!' And saying this, Maitreya went away to the place whence he had come. And Duryodhana also went out perturbed at the tidings of Kirmira's death (at the hand of Bhima).'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Dhritarashtra want the sage Maitreya to exhort his son Duryodhana? Answer 1: Dhritarashtra wanted Sage Maitreya to advise and admonish his son Duryodhana for the welfare of the Kuru race. He hoped that Maitreya's counsel would guide Duryodhana towards making wise decisions. Reference 1: In the text, Dhritarashtra says, ""O Muni of profound wisdom, it is even as thou sayest!...if I deserve thy favor, and if thou hast kindness for the Kurus, do thou exhort my wicked son Duryodhana!"" Question 2: Why did Sage Maitreya advise against quarreling with the Pandavas? Answer 2: Sage Maitreya advised against quarreling with the Pandavas because he recognized their exceptional prowess in warfare. He emphasized the need for peace, highlighting the Pandavas' heroic qualities and past accomplishments in battles against formidable opponents. Reference 2: Maitreya's advice is given in the text, where he says, ""O king, seek not to quarrel with the Pandavas!...Consider also, O king, how...Bhima slew in battle that mighty warrior, Jarasandha...who that is subject to decrepitude and death would undertake to cope with them in battle?"" Question 3: Why did Duryodhana react by slapping his thigh and scratching the ground silently when advised by Maitreya? Answer 3: Duryodhana's reaction of slapping his thigh and scratching the ground silently was a display of his stubbornness and unwillingness to heed Maitreya's counsel. He did not want to accept the advice and was displeased by it. Reference 3: The text describes Duryodhana's reaction after Maitreya's advice, stating that he ""began to slap his thigh resembling the trunk of the elephant, and smilingly began to scratch the ground with his foot."" Question 4: What curse did Sage Maitreya pronounce upon Duryodhana? Answer 4: Sage Maitreya, overwhelmed by anger and disappointment at Duryodhana's refusal to heed his counsel, pronounced a curse. He foretold that in the great war that would arise from the wrongs perpetrated by Duryodhana, Bhima would smash Duryodhana's thigh with a stroke of his mace. Reference 4: Maitreya's curse is mentioned in the text, where he declares, ""O king, if thy son concludeth peace with the Pandavas, this curse of mine, O child, will not take effect, otherwise it must be as I have said!"" Question 5: What prompted Dhritarashtra to inquire about how Bhima had slain Kirmira? Answer 5: Dhritarashtra wanted to know how Bhima had slain Kirmira to understand the might and capabilities of Bhima, one of the Pandava brothers. His curiosity led him to ask Sage Maitreya about this particular incident. Reference 5: In the text, it is mentioned, ""Desirous of ascertaining the might of Bhima, that foremost of kings, the father of Duryodhana, then asked Maitreya, saying, 'How was Kirmira slain by Bhima?'"" Question 6: How did Maitreya respond to Dhritarashtra's question about Bhima and Kirmira? Answer 6: Maitreya did not respond to Dhritarashtra's question about Bhima and Kirmira. Instead, he indicated that Vidura would relate the details of that incident to the king after his departure. Reference 6: The text mentions that Maitreya, after being asked about Bhima and Kirmira by Dhritarashtra, said, ""I shall not speak again unto thee...Vidura will relate everything unto thee.""","[0.1656571328639984, -0.17820043861865997, -0.28015100955963135, 0.38286131620407104, 0.1943749487400055, -0.0911731868982315, 0.09481077641248703, 0.19085761904716492, -0.11005081981420517, 0.16900105774402618, -0.20476707816123962, 0.2235771268606186, 0.3425605893135071, -0.4146866500377655, 0.1232784315943718, -0.2938793897628784, 0.07694581896066666, 0.03984985128045082, 0.03819907829165459, -0.1071479395031929, -0.23970046639442444, 0.2217305451631546, -0.1727117896080017, 0.1606094390153885, 0.026409979909658432, -0.2055375576019287, 0.04841296374797821, 0.5702894926071167, -0.25362345576286316, -0.3265393078327179, -0.0625683143734932, -0.26686111092567444, -0.21081380546092987, 0.2408575415611267, -9.523997141513973e-05, -0.04260951280593872, 0.25486257672309875, 0.00362815847620368, 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Do thou tell me how the encounter took place between the Rakshasa and Bhimasena!' ""Vidura said, 'Listen to the story of that feat of Bhimasena of super human achievements! I have often heard of it in course of my conversation with the Pandavas (while I was with them) 'O foremost of kings, defeated at dice the Pandavas departed from hence and travelling for three days and nights they at length reached those woods that go by the name of Kamyaka. O king, just after the dreadful hour of midnight when all nature is asleep, when man-eating Rakshasas of terrible deeds begin to wander, the ascetics and the cowherds and other rangers of the forest used to shun the woods of Kamyaka and fly to a distance from fear of cannibals. And, O Bharata, as the Pandavas were at this hour entering those woods a fearful Rakshasa of flaming eyes appeared before them with a lighted brand, obstructing their path. And with outstretched arms and terrible face, he stood obstructing the way on which those perpetuators of the Kuru race were proceeding. With eight teeth standing out, with eyes of coppery hue, and with the hair of his head blazing and standing erect, the fiend looked like a mass of clouds reflecting the rays of the sun or mingled with lightning flashes and graced with flocks of cranes underneath on their wings. And uttering frightful yells and roaring like a mass of clouds charged with rain, the fiend began to spread the illusion proper to his species. Hearing that terrible roar, birds along with other creatures that live on land or in water, began to drop down in all directions, uttering cries of fear. And in consequence of the deer and the leopards and the buffaloes and the bears flying about in all directions, it seemed as if the forest itself was in motion. And swayed by the wind raised by the sighs of the Rakshasa, creepers growing at a great distance seemed to embrace the trees with their arms of coppery leaves. And at that moment, a violent wind began to blow, and the sky became darkened with the dust that covered it. And as grief is the greatest enemy of the object of the five senses, even so appeared before the Pandavas that unknown foe of theirs. And beholding the Pandavas from a distance clad in black deer-skins, the Rakshasa obstructed their passage through the forest even like the Mainaka mountain. And at the sight of him never seen before the lotus-eyed Krishna, agitated with fear, closed her eyes. And she whose braids had been dishevelled by the hand of Dussasana, stationed in the midst of the five Pandavas, looked like a stream chafing amid five hills. And seeing her overwhelmed with fear the five Pandavas supported her as the five senses influenced by desire adhere to the pleasures relating to their objects. And Dhaumya of great (ascetic) energy, in the presence of the sons of Pandu, destroyed the fearful illusion that had been spread by the Rakshasa, by applying various mantras, calculated to destroy the Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of crooked ways, capable of assuming any form at will, expanded his eyes in wrath and seemed like death himself. Then king Yudhishthira, endued with great wisdom, addressed him saying, 'Who art thou, and whose (son)? Tell us what we should do for thee.' The Rakshasa thus addressed, answered Yudhishthira the just, saying, 'I am the brother of Vaka, the celebrated Kirmira. I live at ease in these deserted woods of Kamyaka, daily procuring my food by vanquishing men in fight. Who are ye that have come near me in the shape of my food? Defeating ye all in fight, I will eat ye with pleasure.' ""Vaisampayana continued, 'O Bharata, hearing these words of the wretch, Yudhishthira announced his own name and lineage, saying, 'I am king Yudhishthira the just, the son of Pandu, of whom thou mayst have heard. Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and the others, in course of my wanderings, come into this terrible forest which is thy dominion, desirous of passing my period of exile here!' ""Vidura continued, 'Kirmira said unto Yudhishthira, 'By good luck it is that fate hath accomplished today my long-accomplished desire! With weapons upraised have I been continually ranging the entire earth with the object of slaying Bhima. But Bhima I had found not. By good luck it is that slayer of my brother, whom I had been seeking so long, hath come before me! It was he who in the disguise of a Brahmana slew my dear brother Vaka in the Vetrakiya forest by virtue of his science. He hath truly no strength of arms! It is also this one of wicked soul who formerly slew my dear friend Hidimva, living in this forest and ravished his sister! And that fool hath now come into this deep forest of mine, when the night is half spent, even at the time when we wander about! Today I will wreak my long-cherished vengeance upon him, and I will today gratify (the manes of) Vaka with his blood in plenty! By slaying this enemy of the Rakshasas, I shall today be freed from the debt I owe to my friend and my brother, and thereby attain supreme happiness! If Bhimasena was let free formerly by Vaka, today, I will devour him in thy sight, O Yudhishthira! And even as Agastya ate up and digested the mighty Asura (Vatapi) I will eat up and digest this Bhima!' 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XI (Kirmirabadha Parva) ""Dhritarashtra said, 'O Kshatta, I am desirous to hear of the destruction of Kirmira! Do thou tell me how the encounter took place between the Rakshasa and Bhimasena!' ""Vidura said, 'Listen to the story of that feat of Bhimasena of super human achievements! I have often heard of it in course of my conversation with the Pandavas (while I was with them) 'O foremost of kings, defeated at dice the Pandavas departed from hence and travelling for three days and nights they at length reached those woods that go by the name of Kamyaka. O king, just after the dreadful hour of midnight when all nature is asleep, when man-eating Rakshasas of terrible deeds begin to wander, the ascetics and the cowherds and other rangers of the forest used to shun the woods of Kamyaka and fly to a distance from fear of cannibals. And, O Bharata, as the Pandavas were at this hour entering those woods a fearful Rakshasa of flaming eyes appeared before them with a lighted brand, obstructing their path. And with outstretched arms and terrible face, he stood obstructing the way on which those perpetuators of the Kuru race were proceeding. With eight teeth standing out, with eyes of coppery hue, and with the hair of his head blazing and standing erect, the fiend looked like a mass of clouds reflecting the rays of the sun or mingled with lightning flashes and graced with flocks of cranes underneath on their wings. And uttering frightful yells and roaring like a mass of clouds charged with rain, the fiend began to spread the illusion proper to his species. Hearing that terrible roar, birds along with other creatures that live on land or in water, began to drop down in all directions, uttering cries of fear. And in consequence of the deer and the leopards and the buffaloes and the bears flying about in all directions, it seemed as if the forest itself was in motion. And swayed by the wind raised by the sighs of the Rakshasa, creepers growing at a great distance seemed to embrace the trees with their arms of coppery leaves. And at that moment, a violent wind began to blow, and the sky became darkened with the dust that covered it. And as grief is the greatest enemy of the object of the five senses, even so appeared before the Pandavas that unknown foe of theirs. And beholding the Pandavas from a distance clad in black deer-skins, the Rakshasa obstructed their passage through the forest even like the Mainaka mountain. And at the sight of him never seen before the lotus-eyed Krishna, agitated with fear, closed her eyes. And she whose braids had been dishevelled by the hand of Dussasana, stationed in the midst of the five Pandavas, looked like a stream chafing amid five hills. And seeing her overwhelmed with fear the five Pandavas supported her as the five senses influenced by desire adhere to the pleasures relating to their objects. And Dhaumya of great (ascetic) energy, in the presence of the sons of Pandu, destroyed the fearful illusion that had been spread by the Rakshasa, by applying various mantras, calculated to destroy the Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of crooked ways, capable of assuming any form at will, expanded his eyes in wrath and seemed like death himself. Then king Yudhishthira, endued with great wisdom, addressed him saying, 'Who art thou, and whose (son)? Tell us what we should do for thee.' The Rakshasa thus addressed, answered Yudhishthira the just, saying, 'I am the brother of Vaka, the celebrated Kirmira. I live at ease in these deserted woods of Kamyaka, daily procuring my food by vanquishing men in fight. Who are ye that have come near me in the shape of my food? Defeating ye all in fight, I will eat ye with pleasure.' ""Vaisampayana continued, 'O Bharata, hearing these words of the wretch, Yudhishthira announced his own name and lineage, saying, 'I am king Yudhishthira the just, the son of Pandu, of whom thou mayst have heard. Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and the others, in course of my wanderings, come into this terrible forest which is thy dominion, desirous of passing my period of exile here!' ""Vidura continued, 'Kirmira said unto Yudhishthira, 'By good luck it is that fate hath accomplished today my long-accomplished desire! With weapons upraised have I been continually ranging the entire earth with the object of slaying Bhima. But Bhima I had found not. By good luck it is that slayer of my brother, whom I had been seeking so long, hath come before me! It was he who in the disguise of a Brahmana slew my dear brother Vaka in the Vetrakiya forest by virtue of his science. He hath truly no strength of arms! It is also this one of wicked soul who formerly slew my dear friend Hidimva, living in this forest and ravished his sister! And that fool hath now come into this deep forest of mine, when the night is half spent, even at the time when we wander about! Today I will wreak my long-cherished vengeance upon him, and I will today gratify (the manes of) Vaka with his blood in plenty! By slaying this enemy of the Rakshasas, I shall today be freed from the debt I owe to my friend and my brother, and thereby attain supreme happiness! If Bhimasena was let free formerly by Vaka, today, I will devour him in thy sight, O Yudhishthira! And even as Agastya ate up and digested the mighty Asura (Vatapi) I will eat up and digest this Bhima!' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Dhritarashtra want to hear about the encounter between Bhima and the Rakshasa Kirmira? Answer 1: Dhritarashtra was curious to hear about the battle between Bhima and the Rakshasa Kirmira, as he wanted to know the details of this encounter. Reference 1: In the text, Dhritarashtra says, ""O Kshatta, I am desirous to hear of the destruction of Kirmira! Do thou tell me how the encounter took place between the Rakshasa and Bhimasena!"" Question 2: What was the reaction of the forest dwellers to the appearance of the Rakshasa Kirmira? Answer 2: When the Rakshasa Kirmira appeared before the Pandavas in the Kamyaka forest, the forest dwellers, including ascetics, cowherds, and other creatures, began to flee in fear. The Rakshasa's terrifying presence caused widespread panic among them. Reference 2: The text describes the reaction of the forest dwellers, stating, ""Hearing that terrible roar, birds along with other creatures that live on land or in water, began to drop down in all directions, uttering cries of fear."" Question 3: How did Dhaumya help dispel the illusion created by the Rakshasa Kirmira? Answer 3: Dhaumya, a sage of great ascetic energy, dispelled the illusion created by the Rakshasa Kirmira through the use of various mantras specifically designed to destroy the Rakshasa's illusion. His knowledge and spiritual power allowed him to counter the Rakshasa's magic. Reference 3: The text mentions that Dhaumya destroyed the illusion by applying various mantras, stating, ""Dhaumya of great (ascetic) energy, in the presence of the sons of Pandu, destroyed the fearful illusion that had been spread by the Rakshasa, by applying various mantras, calculated to destroy the Rakshasa."" Question 4: What was the Rakshasa Kirmira's motive for confronting the Pandavas in the forest? Answer 4: The Rakshasa Kirmira confronted the Pandavas in the forest with the intention of defeating them in battle and consuming them as his food. He considered them intruders in his territory and sought to fulfill his desire for revenge and satisfaction by devouring Bhima in particular. Reference 4: In the text, Kirmira explains his motive to Yudhishthira, saying, ""By good luck, it is that fate hath accomplished today my long-accomplished desire!...I will today gratify (the manes of) Vaka with his blood in plenty! By slaying this enemy of the Rakshasas, I shall today be freed from the debt I owe to my friend and my brother."" Question 5: What revelation did Yudhishthira make to the Rakshasa Kirmira about his identity? Answer 5: Yudhishthira revealed his identity as King Yudhishthira, the son of Pandu, to the Rakshasa Kirmira. He also explained that they had come to the Kamyaka forest as part of their period of exile. Reference 5: Vidura narrates Yudhishthira's revelation to Kirmira, stating, ""Yudhishthira announced his own name and lineage, saying, 'I am king Yudhishthira the just, the son of Pandu, of whom thou mayst have heard.'"" Question 6: What threat did the Rakshasa Kirmira make against Bhima and what reference did he make to a past incident involving Vaka? Answer 6: Kirmira threatened to kill and consume Bhima, and he referenced a past incident where Vaka, his brother, had been killed by someone in the guise of a Brahmana. He believed that Bhima was the one who had killed his brother, Vaka, and sought vengeance by ending Bhima's life. Reference 6: The text quotes Kirmira's threat and reference to the past incident, stating, ""'It was he who in the disguise of a Brahmana slew my dear brother Vaka in the Vetrakiya forest by virtue of his science. He hath truly no strength of arms!...today I will wreak my long-cherished vengeance upon him.'""","[0.15557654201984406, -0.41530951857566833, -0.2899688184261322, 0.2537582218647003, 0.5115474462509155, -0.33036088943481445, -0.08000504225492477, -0.019993534311652184, -0.2732359766960144, 0.10037826001644135, -0.13400131464004517, 0.5568654537200928, 0.22326771914958954, -0.1543278992176056, 0.016259191557765007, -0.2977985441684723, -0.07674208283424377, 0.13487055897712708, -0.05712105333805084, -0.056308016180992126, -0.17481955885887146, 0.14101609587669373, -0.06678004562854767, 0.1501755565404892, -0.41341322660446167, -0.21974384784698486, 0.09105713665485382, 0.6888495087623596, 0.18254265189170837, -0.6948682069778442, 0.16389888525009155, -0.4511106610298157, -0.02030041441321373, 0.4720976650714874, -0.00010375171405030414, -0.19801080226898193, 0.3318776488304138, 0.06523241847753525, -0.17757543921470642, 0.6103931069374084, -0.0324227437376976, 0.060810647904872894, 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The mighty-armed Bhima then tore up in haste a tree of the length of ten Vyasas and stripped it of its leaves. And in the space of a moment the ever-victorious Arjuna stringed his bow Gandiva possessing the force of the thunderbolt. And, O Bharata, making Jishnu desist, Bhima approached that Rakshasa still roaring like the clouds and said unto him, 'Stay! Stay!' And thus addressing the cannibal, and tightening the cloth around his waist, and rubbing his palms, and biting his nether lip with his teeth, and armed with the tree, the powerful Bhima rushed towards the foe. And like unto Maghavat hurling his thunderbolt, Bhima made that tree, resembling the mace of Yama himself descend with force on the head of the cannibal. The Rakshasa, however, was seen to remain unmoved at that blow, and wavered not in the conflict. On the other hand, he hurled his lighted brand, flaming like lightning, at Bhima. But that foremost of warriors turned it off with his left foot in such a way that it went back towards the Rakshasa. Then the fierce Kirmira on his part, all on a sudden uprooting a tree darted to the encounter like unto the mace bearing Yama himself. And that fight, so destructive of the trees, looked like the encounter in days of yore between the brothers Vali and Sugriva for the possession of the same woman. And the trees struck at the heads of the combatants, were broken into shivers, like lotus-stalks thrown on the temples of infuriate elephants. And in that great forest, innumerable trees, crushed like unto reeds, lay scattered as rags. That encounter with trees between that foremost of Rakshasas and that best of men, O thou bull of the Bharata race, lasted but for a moment. Then taking up a crag, the angry Rakshasa hurled it at Bhima standing before him, but the latter wavered not. Then like unto Rahu going to devour the sun dispersing his rays with extended arms, the Rakshasa with out-stretched arms darted towards Bhima, who had remained firm under the blow inflicted with the crag. And tugging at and grappling with each other in diverse ways they appeared like two infuriate bulls struggling with each other. Or like unto two mighty tigers armed with teeth and claws, the encounter between them waxed fierce and hard. And remembering their (late) disgrace at the hands of Duryodhana, and proud of the strength of his arms, and conscious also of Krishna looking at him, Vrikodara began to swell in vigour. And fried with anger, Bhima seized the Rakshasa with his arms, as one elephant in rut seizeth another. And the powerful Rakshasa also in his turn seized his adversary, but Bhimasena that foremost of all men endued with strength, threw the cannibal down with violence. The sounds that in consequence of those mighty combatants pressing each other's hands, were frightful and resembled the sounds of splintering bamboos. And hurling the Rakshasa down, seized him by the waist, and began to whirl him about, even as fierce hurricane shaketh a tree. And thus seized by the mighty Bhima, the fatigued Rakshasa, became faint, and trembling all over, he still pressed the (Pandava) with all his strength. And finding him fatigued, Vrikodara, twined his own arms round the foe, even as one bindeth a beast with cord. And the monster thereupon began to roar frightfully, as a trumpet out of order. And the mighty Vrikodara for a long while whirled the Rakshasa till the latter appeared to be insensible, and began to move convulsively. And finding the Rakshasa exhausted, the son of Pandu without loss of time took him up in his arms, and slew him like a beast. And placing his knee on the waist of that wretch of Rakshasa, Vrikodara began to press the neck of the foe with his hands. Then Bhima, dragging along the earth the bruised body of the Rakshasa with the eye-lids about to close, said, 'O sinful wretch, thou wilt no more have to wipe away the tears of Hidimva or Vaka, for thou too art about to go to the mansions of Yama!' And saying this, that foremost of men, his heart filled with wrath, beholding the Rakshasa destitute of clothing and ornaments, and insensible, and undergoing convulsions, let him dead. And after that Rakshasa of hue like the clouds had been slain, the son of that best of kings (Pandu) praised Bhima for his many qualities, and placing Krishna in their front, set out for the Dwaita woods."" Vidura said, 'It was thus, O lord of men, that Kirmira was slain in combat by Bhima, in obedience, O Kaurava, to the commands of Yudhishthira the just! And having rid the forest of its pest, the victorious Yudhishthira the just, began to live in that dwelling of theirs, with Draupadi. And those bulls of the Bharata race comforting Draupadi began to cheerfully extol Bhima with glad hearts. And after the Rakshasa had been slain, borne down by the might of Bhima's arms, those heroes entered into the peaceful forest freed from its annoyance. Passing through the great forest I saw lying the body of the wicked and fearless Rakshasa slain by Bhima's might. And, O Bharata, there I heard of this achievement of Bhima from those Brahmanas who have assembled round the Pandavas.' Vaisampayana continued, 'Hearing the account of the slaughter in combat of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and became absorbed in thought.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Vidura continued, 'Thus addressed by the Rakshasa, the virtuous Yudhishthira, steadfast in his pledges, said, 'It can never be so,--and in anger rebuked the Rakshasa.' The mighty-armed Bhima then tore up in haste a tree of the length of ten Vyasas and stripped it of its leaves. And in the space of a moment the ever-victorious Arjuna stringed his bow Gandiva possessing the force of the thunderbolt. And, O Bharata, making Jishnu desist, Bhima approached that Rakshasa still roaring like the clouds and said unto him, 'Stay! Stay!' And thus addressing the cannibal, and tightening the cloth around his waist, and rubbing his palms, and biting his nether lip with his teeth, and armed with the tree, the powerful Bhima rushed towards the foe. And like unto Maghavat hurling his thunderbolt, Bhima made that tree, resembling the mace of Yama himself descend with force on the head of the cannibal. The Rakshasa, however, was seen to remain unmoved at that blow, and wavered not in the conflict. On the other hand, he hurled his lighted brand, flaming like lightning, at Bhima. But that foremost of warriors turned it off with his left foot in such a way that it went back towards the Rakshasa. Then the fierce Kirmira on his part, all on a sudden uprooting a tree darted to the encounter like unto the mace bearing Yama himself. And that fight, so destructive of the trees, looked like the encounter in days of yore between the brothers Vali and Sugriva for the possession of the same woman. And the trees struck at the heads of the combatants, were broken into shivers, like lotus-stalks thrown on the temples of infuriate elephants. And in that great forest, innumerable trees, crushed like unto reeds, lay scattered as rags. That encounter with trees between that foremost of Rakshasas and that best of men, O thou bull of the Bharata race, lasted but for a moment. Then taking up a crag, the angry Rakshasa hurled it at Bhima standing before him, but the latter wavered not. Then like unto Rahu going to devour the sun dispersing his rays with extended arms, the Rakshasa with out-stretched arms darted towards Bhima, who had remained firm under the blow inflicted with the crag. And tugging at and grappling with each other in diverse ways they appeared like two infuriate bulls struggling with each other. Or like unto two mighty tigers armed with teeth and claws, the encounter between them waxed fierce and hard. And remembering their (late) disgrace at the hands of Duryodhana, and proud of the strength of his arms, and conscious also of Krishna looking at him, Vrikodara began to swell in vigour. And fried with anger, Bhima seized the Rakshasa with his arms, as one elephant in rut seizeth another. And the powerful Rakshasa also in his turn seized his adversary, but Bhimasena that foremost of all men endued with strength, threw the cannibal down with violence. The sounds that in consequence of those mighty combatants pressing each other's hands, were frightful and resembled the sounds of splintering bamboos. And hurling the Rakshasa down, seized him by the waist, and began to whirl him about, even as fierce hurricane shaketh a tree. And thus seized by the mighty Bhima, the fatigued Rakshasa, became faint, and trembling all over, he still pressed the (Pandava) with all his strength. And finding him fatigued, Vrikodara, twined his own arms round the foe, even as one bindeth a beast with cord. And the monster thereupon began to roar frightfully, as a trumpet out of order. And the mighty Vrikodara for a long while whirled the Rakshasa till the latter appeared to be insensible, and began to move convulsively. And finding the Rakshasa exhausted, the son of Pandu without loss of time took him up in his arms, and slew him like a beast. And placing his knee on the waist of that wretch of Rakshasa, Vrikodara began to press the neck of the foe with his hands. Then Bhima, dragging along the earth the bruised body of the Rakshasa with the eye-lids about to close, said, 'O sinful wretch, thou wilt no more have to wipe away the tears of Hidimva or Vaka, for thou too art about to go to the mansions of Yama!' And saying this, that foremost of men, his heart filled with wrath, beholding the Rakshasa destitute of clothing and ornaments, and insensible, and undergoing convulsions, let him dead. And after that Rakshasa of hue like the clouds had been slain, the son of that best of kings (Pandu) praised Bhima for his many qualities, and placing Krishna in their front, set out for the Dwaita woods."" Vidura said, 'It was thus, O lord of men, that Kirmira was slain in combat by Bhima, in obedience, O Kaurava, to the commands of Yudhishthira the just! And having rid the forest of its pest, the victorious Yudhishthira the just, began to live in that dwelling of theirs, with Draupadi. And those bulls of the Bharata race comforting Draupadi began to cheerfully extol Bhima with glad hearts. And after the Rakshasa had been slain, borne down by the might of Bhima's arms, those heroes entered into the peaceful forest freed from its annoyance. Passing through the great forest I saw lying the body of the wicked and fearless Rakshasa slain by Bhima's might. And, O Bharata, there I heard of this achievement of Bhima from those Brahmanas who have assembled round the Pandavas.' Vaisampayana continued, 'Hearing the account of the slaughter in combat of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and became absorbed in thought.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Yudhishthira respond when the Rakshasa Kirmira challenged them and demanded to fight? Answer 1: Yudhishthira, known for his steadfastness in keeping his pledges, responded by rebuking the Rakshasa and expressing his refusal to fight him. Reference 1: Vidura's narration states, ""Thus addressed by the Rakshasa, the virtuous Yudhishthira, steadfast in his pledges, said, 'It can never be so,--and in anger rebuked the Rakshasa.'"" Question 2: What actions did Bhima and Arjuna take when the Rakshasa Kirmira challenged them in the forest? Answer 2: Bhima, upon the challenge of Kirmira, quickly uprooted a tree and armed himself with it. Arjuna, with the speed of lightning, strung his mighty bow Gandiva, which possessed the force of a thunderbolt. Reference 2: The text describes their actions, stating, ""The mighty-armed Bhima then tore up in haste a tree...And in the space of a moment the ever-victorious Arjuna stringed his bow Gandiva possessing the force of the thunderbolt."" Question 3: How did Bhima counter the attack of the Rakshasa Kirmira when he hurled a flaming brand at him? Answer 3: When the Rakshasa Kirmira hurled a flaming brand at Bhima, the powerful Pandava deftly turned it aside with his left foot, redirecting it toward the Rakshasa. Reference 3: The text mentions Bhima's response, stating, ""Bhima made that tree, resembling the mace of Yama himself, descend with force on the head of the cannibal. The Rakshasa, however, was seen to remain unmoved at that blow, and wavered not in the conflict. On the other hand, he hurled his lighted brand, flaming like lightning, at Bhima. But that foremost of warriors turned it off with his left foot in such a way that it went back towards the Rakshasa."" Question 4: How did the battle between Bhima and the Rakshasa Kirmira affect the surrounding forest? Answer 4: The battle between Bhima and Kirmira was so intense that it caused great destruction to the surrounding forest. Trees were shattered and broken into pieces as they were struck during the combat. The forest was left in a state of devastation. Reference 4: The text vividly describes the impact of their battle on the forest, stating, ""And the trees struck at the heads of the combatants, were broken into shivers, like lotus-stalks thrown on the temples of infuriate elephants. And in that great forest, innumerable trees, crushed like unto reeds, lay scattered as rags."" Question 5: How did Bhima ultimately defeat the Rakshasa Kirmira? Answer 5: Bhima, after a fierce and relentless struggle, seized the Rakshasa Kirmira, whirled him about, and then threw him to the ground. He proceeded to press the Rakshasa's neck with his hands, ultimately defeating him. Reference 5: The text describes Bhima's victory over Kirmira, stating, ""Then Bhima, dragging along the earth the bruised body of the Rakshasa...let him dead."" Question 6: Why did Yudhishthira and his brothers praise Bhima after the battle with Kirmira? Answer 6: Yudhishthira and his brothers praised Bhima after the battle with Kirmira because of his valor and success in defeating the Rakshasa. They acknowledged his strength and bravery, and Draupadi was comforted by their appreciation. Reference 6: Vidura's narration mentions their praise for Bhima, stating, ""And those bulls of the Bharata race comforting Draupadi began to cheerfully extol Bhima with glad hearts.""","[0.18637500703334808, -0.36606210470199585, -0.28362491726875305, 0.17105065286159515, 0.4032442569732666, -0.3687020540237427, 0.08756928890943527, 0.11317471414804459, -0.2995871305465698, 0.025171954184770584, -0.20244485139846802, 0.2082202434539795, 0.13758450746536255, -0.285665899515152, -0.05903215333819389, -0.22498252987861633, -0.1524454653263092, 0.04212762415409088, -0.02697041630744934, -0.01963346265256405, 0.0936468169093132, 0.19416125118732452, 0.10214247554540634, 0.2837716341018677, -0.15717676281929016, -0.1839679777622223, 0.03675582632422447, 0.5647849440574646, 0.037305425852537155, -0.33503568172454834, -0.09264311194419861, -0.32467979192733765, -0.18260006606578827, 0.4009574055671692, -9.612617577658966e-05, -0.18988151848316193, 0.12781238555908203, 0.053986143320798874, 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And, O descendant of the Vrishni race, while thou wert away, where didst thou dwell? And what didst thou do while out of thy kingdom?' ""Krishna said, 'O bull of the Bharata race, I had gone for the purpose of destroying the (arranging) city Salwa. And, O foremost of the Kauravas, listen to the reasons I had for so doing! The heroic son of Damaghosha, the well-known king Sisupala of mighty arms and great energy, was slain by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked one could not from anger bear to see the first worship offered to me! Hearing that he had been slain, Salwa, burning with fierce anger, came to Dwaraka, while, O Bharata, it was empty, myself being away, residing with you here. And having arrived there on a car made of precious metals and hence called the Souva, he had an encounter with the youthful princes of the Vrishni race--those bulls of that line--and fought With them mercilessly. And slaughtering many youthful Vrishnis of heroic valour, the wicked one devastated all the gardens of the city. And, O thou of mighty arms, he said, 'Where is that wretch of the Vrishni race, Vasudeva, the evil-souled son of Vasudeva? I will humble in battle the pride of that person so eager for fight! Tell me truly, O Anarttas! I will go there where he is. And after killing that slayer of Kansa and Kesi, will I return! By my weapon I swear that I will not return with out slaying him!' And exclaiming repeatedly--Where is he? Where is he? the lord of Saubha rusheth to this place and that, desirous of encountering me in battle? And Salwa also said, 'Impelled by wrath for the destruction of Sisupala I shall today send to the mansion of Yama that treacherous miscreant of mean mind?' And, O king, he further said, 'That Janardana shall I slay, who, wretch that he is, hath killed my brother who was but a boy of tender years, and who was slain not on the field of battle, unprepared as he was!' Having, O great king, wailed thus, and having, O son of the Kuru race, abused me thus, he rose into the sky on his car of precious metals capable of going anywhere at will! On returning (to my kingdom) I heard what, O Kaurava, the evil-minded and wicked king of Maticka had said regarding myself! And, O descendant of the Kuru race, I was agitated with wrath, and, O king, having reflected upon everything, I set my heart upon slaying him! And, learning, O Kauravya, of his oppression of the Anarttas, of his abuse of myself, and of his excessive arrogance, I resolved upon the destruction of that wretch! And, O lord of earth, I accordingly set out (from my city), for slaying the (lord of) the Saubha. And searching him here and there, I found him in an island in the midst of the ocean! Then, O king, blowing my conch called the Panchajanya obtained from the sea, and challenging Salwa to combat, I stood for the fight! At that instant, I had an encounter with numerous Danavas, all of whom, however, I subdued and prostrated on the ground. O mighty-armed one, it was owing to this affair that I could not then come (unto thee)! As soon as I heard of the unfair game of dice at Hastinapur, I have come here desirous of seeing ye who have been plunged in distress.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XIV ""Yudhishthira said, 'O Krishna, why wert thou absent (from the Anartta country)? And, O descendant of the Vrishni race, while thou wert away, where didst thou dwell? And what didst thou do while out of thy kingdom?' ""Krishna said, 'O bull of the Bharata race, I had gone for the purpose of destroying the (arranging) city Salwa. And, O foremost of the Kauravas, listen to the reasons I had for so doing! The heroic son of Damaghosha, the well-known king Sisupala of mighty arms and great energy, was slain by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked one could not from anger bear to see the first worship offered to me! Hearing that he had been slain, Salwa, burning with fierce anger, came to Dwaraka, while, O Bharata, it was empty, myself being away, residing with you here. And having arrived there on a car made of precious metals and hence called the Souva, he had an encounter with the youthful princes of the Vrishni race--those bulls of that line--and fought With them mercilessly. And slaughtering many youthful Vrishnis of heroic valour, the wicked one devastated all the gardens of the city. And, O thou of mighty arms, he said, 'Where is that wretch of the Vrishni race, Vasudeva, the evil-souled son of Vasudeva? I will humble in battle the pride of that person so eager for fight! Tell me truly, O Anarttas! I will go there where he is. And after killing that slayer of Kansa and Kesi, will I return! By my weapon I swear that I will not return with out slaying him!' And exclaiming repeatedly--Where is he? Where is he? the lord of Saubha rusheth to this place and that, desirous of encountering me in battle? And Salwa also said, 'Impelled by wrath for the destruction of Sisupala I shall today send to the mansion of Yama that treacherous miscreant of mean mind?' And, O king, he further said, 'That Janardana shall I slay, who, wretch that he is, hath killed my brother who was but a boy of tender years, and who was slain not on the field of battle, unprepared as he was!' Having, O great king, wailed thus, and having, O son of the Kuru race, abused me thus, he rose into the sky on his car of precious metals capable of going anywhere at will! On returning (to my kingdom) I heard what, O Kaurava, the evil-minded and wicked king of Maticka had said regarding myself! And, O descendant of the Kuru race, I was agitated with wrath, and, O king, having reflected upon everything, I set my heart upon slaying him! And, learning, O Kauravya, of his oppression of the Anarttas, of his abuse of myself, and of his excessive arrogance, I resolved upon the destruction of that wretch! And, O lord of earth, I accordingly set out (from my city), for slaying the (lord of) the Saubha. And searching him here and there, I found him in an island in the midst of the ocean! Then, O king, blowing my conch called the Panchajanya obtained from the sea, and challenging Salwa to combat, I stood for the fight! At that instant, I had an encounter with numerous Danavas, all of whom, however, I subdued and prostrated on the ground. O mighty-armed one, it was owing to this affair that I could not then come (unto thee)! As soon as I heard of the unfair game of dice at Hastinapur, I have come here desirous of seeing ye who have been plunged in distress.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Lord Krishna leave Dwaraka and go to the Anartta country? Answer 1: Lord Krishna left Dwaraka to destroy the city of Salwa, who sought revenge for the killing of Sisupala during Yudhishthira's Rajasuya sacrifice. Salwa was wreaking havoc in Dwaraka in Krishna's absence. Reference 1: In the text, Krishna explains, ""I had gone for the purpose of destroying the (arranging) city Salwa. The heroic son of Damaghosha, the well-known king Sisupala... was slain by me...at thy Rajasuya sacrifice... Hearing that he had been slain, Salwa, burning with fierce anger, came to Dwaraka..."" Question 2: What was the reason behind Salwa's anger and his desire for vengeance against Lord Krishna? Answer 2: Salwa's anger and desire for vengeance against Lord Krishna stemmed from the killing of Sisupala during Yudhishthira's Rajasuya sacrifice. Salwa was unable to tolerate Krishna receiving the first worship at the sacrifice and sought revenge for this act. Reference 2: Krishna mentions, ""The heroic son of Damaghosha, the well-known king Sisupala of mighty arms and great energy, was slain by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked one could not from anger bear to see the first worship offered to me!"" Question 3: How did Lord Krishna encounter Salwa, and where did this encounter take place? Answer 3: Lord Krishna encountered Salwa when the latter was in an island in the midst of the ocean. Krishna challenged Salwa to combat, and this encounter occurred during his mission to destroy Salwa. Reference 3: Krishna describes the encounter, saying, ""I accordingly set out (from my city), for slaying the (lord of) the Saubha... I found him in an island in the midst of the ocean! Then, O king, blowing my conch called the Panchajanya obtained from the sea, and challenging Salwa to combat, I stood for the fight!"" Question 4: What compelled Lord Krishna to leave his kingdom and come to Hastinapur? Answer 4: Lord Krishna came to Hastinapur upon hearing about the unfair game of dice that took place there, which resulted in the Pandavas' distress. Concerned for their well-being, Krishna left his kingdom and came to see the Pandavas. Reference 4: Krishna explains, ""As soon as I heard of the unfair game of dice at Hastinapur, I have come here desirous of seeing ye who have been plunged in distress.""","[-0.037376802414655685, 0.14805792272090912, -0.24943561851978302, 0.24250204861164093, 0.2999548017978668, -0.23705290257930756, 0.039391521364450455, 0.20430900156497955, -0.13570734858512878, 0.2233704924583435, -0.3013380765914917, 0.17750921845436096, 0.39908984303474426, -0.2431163191795349, 0.27823933959007263, -0.31799060106277466, -0.04800816997885704, 0.011160877533257008, -0.3301841616630554, -0.089402936398983, -0.17791439592838287, 0.3055315315723419, -0.18012094497680664, 0.24980022013187408, 0.17456884682178497, -0.177353173494339, 0.002790587954223156, 0.5252609848976135, -0.18830688297748566, -0.30225348472595215, 0.011548398993909359, -0.1870446354150772, 0.2431473433971405, 0.3479854166507721, -9.85560764092952e-05, -0.000764096446800977, 0.3168727159500122, 0.016907334327697754, 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My curiosity hath not been appeased by the narration.' ""Vasudeva said, 'O mighty-armed king, hearing that the son of Srutasravas (Sisupala) had been slain by me, Salwa, O best of the Bharata race, came to the city of Dwaravati! And, O son of Pandu, the wicked king, stationing his forces in array, besieged that city around and above. And stationing himself in the upper regions, the king began his fight with the city. And that encounter commenced with a thick shower of weapons from all sides. And, O bull of the Bharata race, the city at that time was well-fortified on all sides, according to the science (of fortification), with pennons, and arches, and combatants, and walls and turrets, and engines, and miners, and streets barricaded with spiked wood-works and towers and edifices with gate-ways well-filled with provisions, and engines for hurling burning brands and fires, and vessels, of deer-skins (for carrying water), and trumpets, tabors, and drums, lances and forks, and Sataghnis, and plough-shares, rockets, balls of stone and battle-axes and other weapons and shield embossed with iron, and engines for hurling balls and bullets and hot liquids! And the city was also well-defended by numerous cars, and, O tiger among Kurus, by Gada and Shamva and Uddhava and others, and by warriors of prowess tried in battle, all well-born and capable of encountering any foe! And these all placing themselves on commanding posts, aided by cavalry and standard-bearers, began to defend the town. And Ugrasena and Uddhava and others, to prevent carelessness, Proclaimed throughout the city that nobody should drink. And all the Vrishnis and the Andhakas, well-knowing that they would be slain by Salwa if they behaved carelessly, remained sober and watchful. And the police soon drove out of the city all mimes and dancers and singers of the Anartta country. And all the bridges over rivers were destroyed, and boats forbidden to ply, and the trenches (around the city) were spiked with poles at the bottom. And the land around the city for full two miles was rendered uneven, and holes and pits were dug thereon, and combustibles were secreted below the surface. Our fort, O sinless one, is naturally strong and always well-defended and filled with all kinds of weapons! And in consequence of the preparations made, our city was more prepared than ever to meet the foe. And, O chief of the Bharatas, in consequence of all this, the city looked like that of Indra himself. And, O king, at the time of Salwa's approach, nobody could either enter or leave the town of the Vrishnis and the Andhakas without presenting the sign that had been agreed upon. And all the streets of the town and the open spaces were filled with numerous elephants and horses! And, O thou of mighty arms, the combatants were all specially gratified with allowances and wages, and rations, and weapons, and dresses! And amongst the combatants there was none who was not paid in gold, and none who was not paid at all, and none who was not somehow obliged, and none who was not of tried valour! And, O thou of eyes like lotus-leaves, it was thus Dwaraka, abounding in well-ordered arrangements, was defended by Ahuka (Ugrasena)!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XV ""Yudhishthira said, 'O illustrious Vasudeva of mighty arms, tell thou in detail of the death of the lord of Saubha. My curiosity hath not been appeased by the narration.' ""Vasudeva said, 'O mighty-armed king, hearing that the son of Srutasravas (Sisupala) had been slain by me, Salwa, O best of the Bharata race, came to the city of Dwaravati! And, O son of Pandu, the wicked king, stationing his forces in array, besieged that city around and above. And stationing himself in the upper regions, the king began his fight with the city. And that encounter commenced with a thick shower of weapons from all sides. And, O bull of the Bharata race, the city at that time was well-fortified on all sides, according to the science (of fortification), with pennons, and arches, and combatants, and walls and turrets, and engines, and miners, and streets barricaded with spiked wood-works and towers and edifices with gate-ways well-filled with provisions, and engines for hurling burning brands and fires, and vessels, of deer-skins (for carrying water), and trumpets, tabors, and drums, lances and forks, and Sataghnis, and plough-shares, rockets, balls of stone and battle-axes and other weapons and shield embossed with iron, and engines for hurling balls and bullets and hot liquids! And the city was also well-defended by numerous cars, and, O tiger among Kurus, by Gada and Shamva and Uddhava and others, and by warriors of prowess tried in battle, all well-born and capable of encountering any foe! And these all placing themselves on commanding posts, aided by cavalry and standard-bearers, began to defend the town. And Ugrasena and Uddhava and others, to prevent carelessness, Proclaimed throughout the city that nobody should drink. And all the Vrishnis and the Andhakas, well-knowing that they would be slain by Salwa if they behaved carelessly, remained sober and watchful. And the police soon drove out of the city all mimes and dancers and singers of the Anartta country. And all the bridges over rivers were destroyed, and boats forbidden to ply, and the trenches (around the city) were spiked with poles at the bottom. And the land around the city for full two miles was rendered uneven, and holes and pits were dug thereon, and combustibles were secreted below the surface. Our fort, O sinless one, is naturally strong and always well-defended and filled with all kinds of weapons! And in consequence of the preparations made, our city was more prepared than ever to meet the foe. And, O chief of the Bharatas, in consequence of all this, the city looked like that of Indra himself. And, O king, at the time of Salwa's approach, nobody could either enter or leave the town of the Vrishnis and the Andhakas without presenting the sign that had been agreed upon. And all the streets of the town and the open spaces were filled with numerous elephants and horses! And, O thou of mighty arms, the combatants were all specially gratified with allowances and wages, and rations, and weapons, and dresses! And amongst the combatants there was none who was not paid in gold, and none who was not paid at all, and none who was not somehow obliged, and none who was not of tried valour! And, O thou of eyes like lotus-leaves, it was thus Dwaraka, abounding in well-ordered arrangements, was defended by Ahuka (Ugrasena)!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Salwa besiege the city of Dwaravati, and what measures were taken by the citizens to defend the city? Answer 1: Salwa besieged Dwaravati by stationing his forces in array and launching a fierce attack on the city. The citizens of Dwaravati fortified the city with various defensive measures, including fortifications, weapons, walls, towers, barricades, and engines for hurling projectiles. They were well-prepared for the impending battle. Reference 1: In the text, Vasudeva describes the situation, stating, ""And, O son of Pandu, the wicked king, stationing his forces in array, besieged that city around and above. And stationing himself in the upper regions, the king began his fight with the city... And the city at that time was well-fortified on all sides, according to the science (of fortification), with pennons, and arches, and combatants, and walls and turrets, and engines..."" Question 2: Who were some of the key defenders of the city of Dwaravati during Salwa's siege, and how did they contribute to the city's defense? Answer 2: Some of the key defenders of Dwaravati during Salwa's siege included Gada, Shamva, Uddhava, Ugrasena, and others. They stationed themselves on commanding posts, aided by cavalry and standard-bearers, and actively defended the city against Salwa's forces. Reference 2: Vasudeva mentions these defenders, saying, ""And these all placing themselves on commanding posts, aided by cavalry and standard-bearers, began to defend the town. And Ugrasena and Uddhava and others, to prevent carelessness, proclaimed throughout the city that nobody should drink."" Question 3: What defensive preparations were made in the city of Dwaravati to ensure its protection during the siege? Answer 3: The city of Dwaravati made extensive defensive preparations, including destroying bridges over rivers, prohibiting boats from plying, spiking the trenches around the city, rendering the land uneven for two miles around the city, digging holes and pits, and secreting combustibles below the surface. These measures were designed to thwart Salwa's advances. Reference 3: Vasudeva describes these preparations, stating, ""And all the bridges over rivers were destroyed, and boats forbidden to ply, and the trenches (around the city) were spiked with poles at the bottom... And the land around the city for full two miles was rendered uneven, and holes and pits were dug thereon, and combustibles were secreted below the surface."" Question 4: How did the citizens and warriors of Dwaravati maintain their readiness and sobriety during the siege by Salwa? Answer 4: To ensure readiness and sobriety among the citizens and warriors of Dwaravati, strict measures were enforced. All the citizens remained watchful and sober, and they were vigilant about who could enter or leave the city. Combatants were well-compensated with allowances, wages, rations, weapons, and clothing, motivating them to remain alert and prepared for the defense of the city. Reference 4: Vasudeva explains, ""And, O chief of the Bharatas, at the time of Salwa's approach, nobody could either enter or leave the town of the Vrishnis and the Andhakas without presenting the sign that had been agreed upon. And all the streets of the town and the open spaces were filled with numerous elephants and horses!... amongst the combatants there was none who was not paid in gold, and none who was not paid at all, and none who was not somehow obliged, and none who was not of tried valour!""","[-0.0708429142832756, -0.017475131899118423, -0.29660895466804504, 0.10903982073068619, 0.24898411333560944, -0.3097209632396698, 0.1641925722360611, 0.10911049693822861, -0.2082667350769043, 0.297632098197937, -0.23191218078136444, 0.1443081796169281, 0.3925783038139343, -0.31233689188957214, 0.09276074171066284, -0.21690258383750916, -0.0741509422659874, -0.15605510771274567, -0.12637604773044586, -0.11193060874938965, -0.0874992087483406, 0.2314482480287552, -0.30782175064086914, 0.13816462457180023, 0.17474029958248138, 0.06305436044931412, 0.08521372079849243, 0.4029417335987091, -0.35998663306236267, -0.4578440189361572, 0.18167425692081451, -0.06548316031694412, 0.18623830378055573, 0.26083919405937195, 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And the army headed by king Salwa, consisting of four kings of forces, occupied a level ground commanding a copious water-supply. And forsaking cemeteries and temples dedicated to the gods, and sacred trees, and grounds covered by ant-hills, that host occupied every other place. And the roads (leading to the city) were blocked up by the divisions of the army, and the secret entrances also were all blocked up by the enemy's camp. And, O Kauravya, like unto the lord of birds (Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him, O bull among men, his host equipped with all kinds of arms, skilled in all weapons, consisting of a dense display of cars and elephants and cavalry abounding in banners, and well-paid and well-fed foot-soldiers possessed of great strength and bearing every mark of heroism and furnished with wonderful chariots and bows. And beholding the army of Salwa, the youthful princess of the Vrishni race resolved to encounter it sallying out of the city. And, O king, Charudeshna, Samva, and the mighty warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending on their chariots, and clad in mail, and decked with ornaments, with colours flying, resolved to encounter the mighty and countless host of Salwa! And Samva taking up his bows eagerly attacked on the field of battle Kshemavriddhi, the commander of Salwa's forces and his chief counsellor also! And, O thou foremost of Bharatas, the son of Jambavati then began to shower arrows in a continuous stream even as Indra showereth down rain! And, O mighty king, then Kshemavriddhi, the commander of Salwa's forces, bore that shower of arrows, immovable as the Himavat! And, O foremost of kings, Kshemavriddhi on his part, discharged at Samva mightier volley of shafts, aided by his powers of illusion! And dispersing by counter illusion that discharge inspired by illusion, Samva showered on his (adversary's) car a thousand arrows! Then pierced by the shafts on Samva and overwhelmed there with Kshemavriddhi, the commander of the hostile host, left the field by the help of his fleet-steed! And when the wicked general of Salwa had left the field, a mighty Daitya called Vegavat rushed at my son! And, O best of monarchs, thus attacked, the heroic Samva, the perpetuator of the Vrishni race, bore that onset of Vegavat, keeping his ground. And, O son of Kunti, the heroic Samva, of prowess incapable of being baffled, whirling a quickly-going mace, hurled it speedily at Vegavat! And, O king, struck with that mace, Vegavat fell down on the ground, like a weather-beaten and faded lord of the forest of decayed roots! And on that heroic Asura of mighty energy, being slain with the mace, my son entered within that mighty host and began to fight with all. And, O great king, a well-known Danava named Vivindhya, a mighty warrior wielding a large and powerful bow, encountered Charudeshna! And, O monarch, the encounter between Charudeshna and Vivindhya was as fierce as that in days of yore between Vritra and Vasava! And enraged with each other the combatants pierced each other with their arrows, uttering loud roars like unto two powerful lions! Then the son of Rukmini fixed on his bow-string a mighty weapon possessing the splendour of fire or the sun, and capable of destroying all foes, having first vivified it with incantations! Then, O monarch, that mighty warrior my son, fired with wrath, challenged Vivindhya and discharged the weapon at him. And the Danava struck with that weapon, fell down on the ground a lifeless corpse! And beholding Vivindhya slain, and the whole host waver, Salwa advanced again on his beautiful car capable of going everywhere. And, O king of mighty arms, beholding Salwa on that beautiful car of his, the combatants of Dwaraka wavered with fear! But, O thou of the Kuru race, Pradyumna sailed out, and, O great king, bidding the Anarttas be of good cheer, said, 'Waver ye not, and staying behold me fight I Even I shall, by force, repell that car with Salwa on it! Ye Yadavas, this day, I shall, with my weapons like unto serpents discharged from my bow with my hand, destroy this host of the lord of Saubha! Be of good cheer, ye all! Fear not! The lord of Saubha will be slain today! Attached by me, the wretch will meet with destruction together with his car!' O son of Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host, O hero, remained on the field, and began to fight cheerfully!'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XVI ""Vasudeva continued, 'O king of kings, Salwa, the lord of Saubha, came towards our city with an immense force consisting of infantry, cavalry and elephants! And the army headed by king Salwa, consisting of four kings of forces, occupied a level ground commanding a copious water-supply. And forsaking cemeteries and temples dedicated to the gods, and sacred trees, and grounds covered by ant-hills, that host occupied every other place. And the roads (leading to the city) were blocked up by the divisions of the army, and the secret entrances also were all blocked up by the enemy's camp. And, O Kauravya, like unto the lord of birds (Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him, O bull among men, his host equipped with all kinds of arms, skilled in all weapons, consisting of a dense display of cars and elephants and cavalry abounding in banners, and well-paid and well-fed foot-soldiers possessed of great strength and bearing every mark of heroism and furnished with wonderful chariots and bows. And beholding the army of Salwa, the youthful princess of the Vrishni race resolved to encounter it sallying out of the city. And, O king, Charudeshna, Samva, and the mighty warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending on their chariots, and clad in mail, and decked with ornaments, with colours flying, resolved to encounter the mighty and countless host of Salwa! And Samva taking up his bows eagerly attacked on the field of battle Kshemavriddhi, the commander of Salwa's forces and his chief counsellor also! And, O thou foremost of Bharatas, the son of Jambavati then began to shower arrows in a continuous stream even as Indra showereth down rain! And, O mighty king, then Kshemavriddhi, the commander of Salwa's forces, bore that shower of arrows, immovable as the Himavat! And, O foremost of kings, Kshemavriddhi on his part, discharged at Samva mightier volley of shafts, aided by his powers of illusion! And dispersing by counter illusion that discharge inspired by illusion, Samva showered on his (adversary's) car a thousand arrows! Then pierced by the shafts on Samva and overwhelmed there with Kshemavriddhi, the commander of the hostile host, left the field by the help of his fleet-steed! And when the wicked general of Salwa had left the field, a mighty Daitya called Vegavat rushed at my son! And, O best of monarchs, thus attacked, the heroic Samva, the perpetuator of the Vrishni race, bore that onset of Vegavat, keeping his ground. And, O son of Kunti, the heroic Samva, of prowess incapable of being baffled, whirling a quickly-going mace, hurled it speedily at Vegavat! And, O king, struck with that mace, Vegavat fell down on the ground, like a weather-beaten and faded lord of the forest of decayed roots! And on that heroic Asura of mighty energy, being slain with the mace, my son entered within that mighty host and began to fight with all. And, O great king, a well-known Danava named Vivindhya, a mighty warrior wielding a large and powerful bow, encountered Charudeshna! And, O monarch, the encounter between Charudeshna and Vivindhya was as fierce as that in days of yore between Vritra and Vasava! And enraged with each other the combatants pierced each other with their arrows, uttering loud roars like unto two powerful lions! Then the son of Rukmini fixed on his bow-string a mighty weapon possessing the splendour of fire or the sun, and capable of destroying all foes, having first vivified it with incantations! Then, O monarch, that mighty warrior my son, fired with wrath, challenged Vivindhya and discharged the weapon at him. And the Danava struck with that weapon, fell down on the ground a lifeless corpse! And beholding Vivindhya slain, and the whole host waver, Salwa advanced again on his beautiful car capable of going everywhere. And, O king of mighty arms, beholding Salwa on that beautiful car of his, the combatants of Dwaraka wavered with fear! But, O thou of the Kuru race, Pradyumna sailed out, and, O great king, bidding the Anarttas be of good cheer, said, 'Waver ye not, and staying behold me fight I Even I shall, by force, repell that car with Salwa on it! Ye Yadavas, this day, I shall, with my weapons like unto serpents discharged from my bow with my hand, destroy this host of the lord of Saubha! Be of good cheer, ye all! Fear not! The lord of Saubha will be slain today! Attached by me, the wretch will meet with destruction together with his car!' O son of Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host, O hero, remained on the field, and began to fight cheerfully!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who led the defense of Dwaraka against the invading army of Salwa, and how did they prepare for the battle? Answer 1: Charudeshna, Samva, and Pradyumna, along with other warriors, led the defense of Dwaraka against Salwa's army. They prepared for battle by ascending their chariots, donning armor, and adorning themselves with ornaments. The defenders of Dwaraka resolved to encounter Salwa's mighty and numerous host. Reference 1: In the text, it is mentioned, ""And the youthful princess of the Vrishni race resolved to encounter it sallying out of the city. And, O king, Charudeshna, Samva, and the mighty warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending on their chariots, and clad in mail, and decked with ornaments, with colors flying, resolved to encounter the mighty and countless host of Salwa!"" Question 2: Who were the key warriors from Salwa's army and Dwaraka's defenders involved in individual combat during the battle? Answer 2: Samva from Dwaraka's defenders faced Kshemavriddhi, the commander of Salwa's forces, in combat. Charudeshna encountered the Danava warrior named Vivindhya. Pradyumna took on the primary responsibility of opposing Salwa himself. Reference 2: The text states, ""Samva taking up his bows eagerly attacked on the field of battle Kshemavriddhi, the commander of Salwa's forces... the heroic Samva, of prowess incapable of being baffled, whirling a quickly-going mace, hurled it speedily at Vegavat... the encounter between Charudeshna and Vivindhya was as fierce as that in days of yore between Vritra and Vasava!"" Question 3: What powerful weapon did Pradyumna use in the battle against Salwa, and how did he employ it? Answer 3: Pradyumna used a mighty weapon possessing the splendor of fire or the sun. He vivified this weapon with incantations and discharged it at Salwa, intending to destroy him and his car. Reference 3: In the text, it is mentioned, ""Then the son of Rukmini fixed on his bow-string a mighty weapon possessing the splendor of fire or the sun, and capable of destroying all foes, having first vivified it with incantations! Then, O monarch, that mighty warrior my son, fired with wrath, challenged Vivindhya and discharged the weapon at him."" Question 4: What was the outcome of Pradyumna's encounter with Salwa, and how did the defenders of Dwaraka react to Pradyumna's actions on the battlefield? Answer 4: Pradyumna's encounter with Salwa led to the defeat of Salwa. He challenged Salwa and used his powerful weapon against him, resulting in Salwa's defeat. The defenders of Dwaraka were encouraged by Pradyumna's bravery and determination, and they remained on the battlefield, fighting with renewed vigor. Reference 4: The text mentions, ""Attached by me, the wretch will meet with destruction together with his car!' O son of Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host, O hero, remained on the field, and began to fight cheerfully!""","[0.020413951948285103, -0.22536860406398773, -0.29180073738098145, 0.14366954565048218, 0.4598143696784973, -0.2821550667285919, 0.038942694664001465, 0.008400654420256615, -0.2418796420097351, 0.1707816869020462, 0.06941530108451843, 0.18825194239616394, 0.48198872804641724, -0.4293513894081116, 0.18085089325904846, -0.2780362665653229, -0.09913262724876404, -0.00607916759327054, -0.26122984290122986, -0.08800860494375229, -0.025046756491065025, 0.18645121157169342, -0.23333968222141266, 0.18160194158554077, 0.20790261030197144, -0.12349546700716019, 0.11334209144115448, 0.3266027271747589, -0.2949827015399933, -0.6639304757118225, 0.19912199676036835, -0.02029433660209179, 0.2074546366930008, 0.16384410858154297, -0.00010085758549394086, -0.1568118929862976, 0.28526920080184937, -0.08578323572874069, -0.19127905368804932, 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And the car he rode was drawn by excellent steeds in mail. And over it stood a standard bearing the figure of a Makara with gaping mouth and fierce as Yama. And with his steeds, more flying than running on the ground, he rushed against the foe And the hero equipped with quiver and sword, with fingers cased in leather, twanged his bow possessed of the splendour of the lightning, with great strength, and transferring it from hand to hand, as if in contempt of the enemy, spread confusion among the Danavas and other warriors of the city of Saubha. And as hot in contempt of the, foe, and continuously slew the Danavas in battle, no one could mark the slightest interval between his successive shafts. And the colour of his face changed not, and his limbs trembled not. And people only heard his loud leonine roars indicative of wonderful valour. And the aquatic monster with mouth wide open, that devourer of all fishes, placed on golden flag-staff of that best of cars, struck terror into the hearts of Salwa's warriors. And, O king, Pradyumna, the mower of foes rushed with speed against Salwa himself so desirous of an encounter! And, O perpetuator of the Kuru race, braved by the heroic Pradyumna in that mighty battle, the angry Salwa could ill bear the challenge! And that conqueror of hostile cities, Salwa, maddened by anger, descended from his beautiful car of unchecked speed, resolved to encounter Pradyumna. And the people beheld the fight between Salwa and the foremost of Vrishni heroes, which was even like unto the encounter between Vasava with Vali. And, O hero, mounting on his beautiful car decked with gold and furnished with flags and flag-staffs and quivers, the illustrious and mighty Salwa began to discharge his arrows at Pradyumna! Pradyumna also by the energy of his arms, overwhelmed Salwa in the combat by a thick shower of arrows. The king of Saubha, however, thus attacked in battle by Pradyumna, endured him not, but discharged at my son arrows that were like blazing fire. But the mighty Pradyumna parried off that arrowy shower. Beholding this, Salwa rained on my son other weapons of blazing splendour. Then, O foremost of monarchs, pierced by the shafts of Salwa, the son of Rukmini discharged without loss of time an arrow that was capable of entering the vitals of a foe in fight. And that winged shaft shot by my son, piercing Salwa's mail, entered his heart--whereupon he fell down, in a swoon. And beholding the heroic king Salwa fallen down deprived of sense, the foremost of the Danavas fled away rending the ground beneath their feet. And, O lord of the earth, the army of Salwa sent up exclamations of Oh! and Alas! seeing their king, the lord of Saubha, drop down bereft of sense! And O son of the Kuru race, regaining his senses, the mighty Salwa rose and all of a sudden discharged his arrows on Pradyumna. Then the heroic and mighty armed Pradyumna, sorely pierced by his adversary about his throat, was enfeebled on his car. And, O mighty king, wounding the son of Rukmini, Salwa sent up a shout like unto the roar of a lion, and filling the entire earth with it! And, O Bharata, when my son became senseless, Salwa, without losing a moment, again discharged at him other shafts difficult to bear. And pierced with numberless arrows and deprived of his senses, Pradyumna, O chief of the Kuru race, became motionless on the field of battle!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XVII ""Vasudeva continued, 'O bull of the Bharata race, having spoken thus unto the Yadavas, the son of Rukmini (Pradyumna) ascended his golden car. And the car he rode was drawn by excellent steeds in mail. And over it stood a standard bearing the figure of a Makara with gaping mouth and fierce as Yama. And with his steeds, more flying than running on the ground, he rushed against the foe And the hero equipped with quiver and sword, with fingers cased in leather, twanged his bow possessed of the splendour of the lightning, with great strength, and transferring it from hand to hand, as if in contempt of the enemy, spread confusion among the Danavas and other warriors of the city of Saubha. And as hot in contempt of the, foe, and continuously slew the Danavas in battle, no one could mark the slightest interval between his successive shafts. And the colour of his face changed not, and his limbs trembled not. And people only heard his loud leonine roars indicative of wonderful valour. And the aquatic monster with mouth wide open, that devourer of all fishes, placed on golden flag-staff of that best of cars, struck terror into the hearts of Salwa's warriors. And, O king, Pradyumna, the mower of foes rushed with speed against Salwa himself so desirous of an encounter! And, O perpetuator of the Kuru race, braved by the heroic Pradyumna in that mighty battle, the angry Salwa could ill bear the challenge! And that conqueror of hostile cities, Salwa, maddened by anger, descended from his beautiful car of unchecked speed, resolved to encounter Pradyumna. And the people beheld the fight between Salwa and the foremost of Vrishni heroes, which was even like unto the encounter between Vasava with Vali. And, O hero, mounting on his beautiful car decked with gold and furnished with flags and flag-staffs and quivers, the illustrious and mighty Salwa began to discharge his arrows at Pradyumna! Pradyumna also by the energy of his arms, overwhelmed Salwa in the combat by a thick shower of arrows. The king of Saubha, however, thus attacked in battle by Pradyumna, endured him not, but discharged at my son arrows that were like blazing fire. But the mighty Pradyumna parried off that arrowy shower. Beholding this, Salwa rained on my son other weapons of blazing splendour. Then, O foremost of monarchs, pierced by the shafts of Salwa, the son of Rukmini discharged without loss of time an arrow that was capable of entering the vitals of a foe in fight. And that winged shaft shot by my son, piercing Salwa's mail, entered his heart--whereupon he fell down, in a swoon. And beholding the heroic king Salwa fallen down deprived of sense, the foremost of the Danavas fled away rending the ground beneath their feet. And, O lord of the earth, the army of Salwa sent up exclamations of Oh! and Alas! seeing their king, the lord of Saubha, drop down bereft of sense! And O son of the Kuru race, regaining his senses, the mighty Salwa rose and all of a sudden discharged his arrows on Pradyumna. Then the heroic and mighty armed Pradyumna, sorely pierced by his adversary about his throat, was enfeebled on his car. And, O mighty king, wounding the son of Rukmini, Salwa sent up a shout like unto the roar of a lion, and filling the entire earth with it! And, O Bharata, when my son became senseless, Salwa, without losing a moment, again discharged at him other shafts difficult to bear. And pierced with numberless arrows and deprived of his senses, Pradyumna, O chief of the Kuru race, became motionless on the field of battle!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Describe Pradyumna's entry into the battle against Salwa, and what significant symbol adorned his chariot? Answer 1: Pradyumna entered the battle against Salwa riding a golden chariot drawn by excellent steeds in mail. His chariot was distinguished by a standard bearing the figure of a Makara with a gaping mouth, which struck terror into the hearts of Salwa's warriors. Reference 1: In the text, it is mentioned, ""Vasudeva continued, 'O bull of the Bharata race, having spoken thus unto the Yadavas, the son of Rukmini (Pradyumna) ascended his golden car... And the aquatic monster with mouth wide open, that devourer of all fishes, placed on the golden flag-staff of that best of cars, struck terror into the hearts of Salwa's warriors."" Question 2: How did Pradyumna use his bow during the battle, and what effect did his arrows have on the enemy? Answer 2: Pradyumna wielded his bow with great strength and remarkable speed during the battle. He continuously shot arrows with such rapidity that there was no discernible interval between each arrow. His arrows created confusion among the Danavas and other warriors of the city of Saubha, leading to the defeat of Salwa's forces. Reference 2: The text mentions, ""And with his steeds, more flying than running on the ground, he rushed against the foe... as hot in contempt of the foe, and continuously slew the Danavas in battle, no one could mark the slightest interval between his successive shafts."" Question 3: Describe the confrontation between Pradyumna and Salwa in the battle. What were the initial actions of Salwa, and how did Pradyumna respond? Answer 3: Pradyumna challenged Salwa and rushed towards him with a desire for an encounter. Salwa, maddened by anger, descended from his chariot to face Pradyumna. Salwa began by discharging a shower of arrows at Pradyumna, but Pradyumna parried this arrowy assault. In response, Pradyumna overwhelmed Salwa with a thick shower of arrows. Reference 3: In the text, it is mentioned, ""The illustrious and mighty Salwa began to discharge his arrows at Pradyumna! Pradyumna also by the energy of his arms, overwhelmed Salwa in the combat by a thick shower of arrows."" Question 4: What significant turn of events occurred during the battle between Pradyumna and Salwa, and how did it affect Pradyumna? Answer 4: During the battle, Pradyumna was initially successful in overwhelming Salwa with his arrows. However, Salwa managed to regain his senses and suddenly discharged a powerful arrow that pierced Pradyumna's throat. This injury left Pradyumna enfeebled and motionless on his chariot. Reference 4: The text states, ""And, O mighty king, wounding the son of Rukmini, Salwa sent up a shout like unto the roar of a lion... And, O Bharata, when my son became senseless, Salwa, without losing a moment, again discharged at him other shafts difficult to bear. And pierced with numberless arrows and deprived of his senses, Pradyumna, O chief of the Kuru race, became motionless on the field of battle.""","[0.026011966168880463, -0.15690767765045166, -0.3125045895576477, 0.15145722031593323, 0.4057230055332184, -0.1097705215215683, 0.004658425692468882, 0.11704859137535095, -0.6493183374404907, 0.13762466609477997, 0.00561542809009552, -0.12065812200307846, 0.5221998691558838, -0.3112281560897827, 0.28620481491088867, -0.46225693821907043, -0.0716257095336914, -0.01989605464041233, 0.16508178412914276, -0.04939229413866997, 0.030240384861826897, 0.17795835435390472, -0.16902773082256317, 0.36047324538230896, 0.1336134970188141, 0.056659113615751266, 0.21192125976085663, 0.40808427333831787, -0.14354465901851654, -0.6069713234901428, 0.35541731119155884, -0.08295662701129913, 0.2449095994234085, 0.22466188669204712, -0.00010011338599724695, -0.05117351934313774, 0.22821082174777985, -0.011464770883321762, 0.08259241282939911, 0.3251670002937317, 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And the combatants of the Vrishni and Andhaka races burst into exclamations of Oh! and Alas! while great joy was felt by the enemy and beholding him thus deprived of sense, his trained charioteer, the son of Daruka, soon carried him off the field by the help of his steeds. The car had not gone far when that best of warriors regained his senses, and taking up his bow addressed his charioteer, saying, 'O son of the Suta tribe, what hast thou done? Why dost thou go leaving the field of battle? This is not the custom of the Vrishni heroes in battle! O son of a Suta, hast thou been bewildered at the sight of a Salwa in that fierce encounter? Or hast thou been disheartened, beholding the fight? O! tell me truly thy mind!' The charioteer answered. 'O son of Janardana, I have not been confounded, nor hath fear taken possession of me. On the other hand, O son of Kesava, the task, I ween, of vanquishing Salwa is difficult for thee! Therefore, O hero, I am slowly retiring from the field. This wretch is stronger than thou art! It behoveth a charioteer to protect the warrior on the car, however, when he is deprived of his senses! O thou gifted with length of days, thou shouldst always be protected by me, even as it behoveth thee to protect me! Thinking that the warrior on the car should always be protected (by his charioteer), I am carrying thee away! Further, O thou of mighty arms, thou art alone, while the Danavas are many. Thinking, O son of Rukmini, that thou art not equal to them in the encounter, I am going away!' ""Vasudeva continued, 'When the charioteer had spoken thus, he, O Kauravya, who hath the makara for his mark replied unto him, saying, 'Turn the car! O son of Daruka, never do so again; never, O Suta, turn thou from the fight, while I am alive! He is no son of the Vrishni race who forsaketh the field or slayeth the foe fallen at his feet and crying I am thine! or killeth a woman, a boy, or an old man, or a warrior in distress, deprived of his car or with his weapons broken! Thou art born in the race of charioteers and trained to thy craft! And, O son of Daruka, thou art acquainted with the customs of the Vrishnis in battle! Versed as thou art with all the customs of the Vrishnis in battle, do thou, O Suta, never again fly from the field as thou hast done! What will the irrepressible Madhava, the elder brother of Gada, say to me when he heareth that I have left the field of battle in bewilderment or that I have been struck on the back--a run-away from the combat! What will the elder brother of Kesava, the mighty-armed Baladeva, clad in blue and inebriate with wine, say, when he returneth? What also, O Suta, will that lion among men, the grand-son of Sini (Satyaki), that great warrior, say on hearing that I have forsaken the fight? And, O charioteer, what will the ever-victorious Shamva, the irrepressible Charudeshna. and Gada, and Sarana, and Akrura also of mighty arms, say unto me! What also will the wives of the Vrishni heroes when they meet together, say of me who had hitherto been considered as brave and well-conducted, respectable and possessed of manly pride? They will even say This Pradyumna is a coward who cometh here, leaving the battle! Fie on him! They will never say, Well done! Ridicule, with exclamation of Fie, is to me or a person like me O Suta, more than death! Therefore, do thou never again leave the field of battle! Reposing the charge on me, Hari the slayer of Madhu, hath gone to the sacrifice of the Bharata lion (Yudhishthira)! Therefore, I cannot bear to be quiet now! O Suta, when the brave Kritavarman was sallying out to encounter Salwa, I prevented him, saying I will resist Salwa. Do thou stay! For honouring me the son of Hridika desisted! Having left the field of battle, what shall I say unto that mighty warrior when I meet him? When that irrepressible one of mighty arms--the holder of the conch, the discus, and the mace--returneth, what shall I say unto him of eyes like lotus leaves? Satyaki, and Valadeva, and others of the Vrishni and Andhaka races always boast of me! What shall I say unto them? O Suta, having left the field of battle and with wounds of arrows on my back while being carried away by thee, I shall, by no means, be able to live! Therefore, O son of Daruka, turn that car speedily, and never do so again even in times of greatest danger! I do not, O Suta, think life worth much, having fled from the field like a coward, and my back pierced, with the arrows (of the enemy)! Hast thou ever seen me. O son of Suta, fly in fear from the field of battle like coward? O son of Daruka, it behoved thee not to forsake the battle, while my desire of fight was not yet gratified! Do thou, therefore, go back to the field.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XVIII ""Vasudeva continued, 'O king, afflicted with the arrows of Salwa, when Pradyumna became senseless the Vrishnis who had come to the fight were all disheartened and filled with grief! And the combatants of the Vrishni and Andhaka races burst into exclamations of Oh! and Alas! while great joy was felt by the enemy and beholding him thus deprived of sense, his trained charioteer, the son of Daruka, soon carried him off the field by the help of his steeds. The car had not gone far when that best of warriors regained his senses, and taking up his bow addressed his charioteer, saying, 'O son of the Suta tribe, what hast thou done? Why dost thou go leaving the field of battle? This is not the custom of the Vrishni heroes in battle! O son of a Suta, hast thou been bewildered at the sight of a Salwa in that fierce encounter? Or hast thou been disheartened, beholding the fight? O! tell me truly thy mind!' The charioteer answered. 'O son of Janardana, I have not been confounded, nor hath fear taken possession of me. On the other hand, O son of Kesava, the task, I ween, of vanquishing Salwa is difficult for thee! Therefore, O hero, I am slowly retiring from the field. This wretch is stronger than thou art! It behoveth a charioteer to protect the warrior on the car, however, when he is deprived of his senses! O thou gifted with length of days, thou shouldst always be protected by me, even as it behoveth thee to protect me! Thinking that the warrior on the car should always be protected (by his charioteer), I am carrying thee away! Further, O thou of mighty arms, thou art alone, while the Danavas are many. Thinking, O son of Rukmini, that thou art not equal to them in the encounter, I am going away!' ""Vasudeva continued, 'When the charioteer had spoken thus, he, O Kauravya, who hath the makara for his mark replied unto him, saying, 'Turn the car! O son of Daruka, never do so again; never, O Suta, turn thou from the fight, while I am alive! He is no son of the Vrishni race who forsaketh the field or slayeth the foe fallen at his feet and crying I am thine! or killeth a woman, a boy, or an old man, or a warrior in distress, deprived of his car or with his weapons broken! Thou art born in the race of charioteers and trained to thy craft! And, O son of Daruka, thou art acquainted with the customs of the Vrishnis in battle! Versed as thou art with all the customs of the Vrishnis in battle, do thou, O Suta, never again fly from the field as thou hast done! What will the irrepressible Madhava, the elder brother of Gada, say to me when he heareth that I have left the field of battle in bewilderment or that I have been struck on the back--a run-away from the combat! What will the elder brother of Kesava, the mighty-armed Baladeva, clad in blue and inebriate with wine, say, when he returneth? What also, O Suta, will that lion among men, the grand-son of Sini (Satyaki), that great warrior, say on hearing that I have forsaken the fight? And, O charioteer, what will the ever-victorious Shamva, the irrepressible Charudeshna. and Gada, and Sarana, and Akrura also of mighty arms, say unto me! What also will the wives of the Vrishni heroes when they meet together, say of me who had hitherto been considered as brave and well-conducted, respectable and possessed of manly pride? They will even say This Pradyumna is a coward who cometh here, leaving the battle! Fie on him! They will never say, Well done! Ridicule, with exclamation of Fie, is to me or a person like me O Suta, more than death! Therefore, do thou never again leave the field of battle! Reposing the charge on me, Hari the slayer of Madhu, hath gone to the sacrifice of the Bharata lion (Yudhishthira)! Therefore, I cannot bear to be quiet now! O Suta, when the brave Kritavarman was sallying out to encounter Salwa, I prevented him, saying I will resist Salwa. Do thou stay! For honouring me the son of Hridika desisted! Having left the field of battle, what shall I say unto that mighty warrior when I meet him? When that irrepressible one of mighty arms--the holder of the conch, the discus, and the mace--returneth, what shall I say unto him of eyes like lotus leaves? Satyaki, and Valadeva, and others of the Vrishni and Andhaka races always boast of me! What shall I say unto them? O Suta, having left the field of battle and with wounds of arrows on my back while being carried away by thee, I shall, by no means, be able to live! Therefore, O son of Daruka, turn that car speedily, and never do so again even in times of greatest danger! I do not, O Suta, think life worth much, having fled from the field like a coward, and my back pierced, with the arrows (of the enemy)! Hast thou ever seen me. O son of Suta, fly in fear from the field of battle like coward? O son of Daruka, it behoved thee not to forsake the battle, while my desire of fight was not yet gratified! Do thou, therefore, go back to the field.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the initial reaction of the Vrishnis when Pradyumna fell senseless on the battlefield, and what impact did it have on their morale? Answer 1: When Pradyumna fell senseless on the battlefield after being afflicted by Salwa's arrows, the Vrishnis who had joined the fight became disheartened and filled with grief. They burst into exclamations of sorrow and lamentation. On the other hand, the enemy's spirits were lifted. Reference 1: In the text, it is mentioned, ""Vasudeva continued, 'O king, afflicted with the arrows of Salwa, when Pradyumna became senseless, the Vrishnis who had come to the fight were all disheartened and filled with grief!"" Question 2: How did Pradyumna's charioteer, the son of Daruka, respond when he found Pradyumna senseless on the battlefield, and what was Pradyumna's reaction to his actions? Answer 2: Pradyumna's charioteer, the son of Daruka, carried Pradyumna off the battlefield when he became senseless due to Salwa's arrows. Pradyumna, upon regaining his senses, questioned the charioteer about his actions. He asked why the charioteer had left the field and if he had been bewildered by the sight of Salwa or the intensity of the battle. Reference 2: The text states, ""The charioteer answered. 'O son of Janardana, I have not been confounded, nor hath fear taken possession of me... I am slowly retiring from the field. This wretch is stronger than thou art! It behoveth a charioteer to protect the warrior on the car, however, when he is deprived of his senses!'"" Question 3: How did Pradyumna react when he learned that his charioteer had carried him off the battlefield, and what instructions did he give to the charioteer? Answer 3: Pradyumna, upon realizing that he had been taken off the battlefield, expressed his dissatisfaction. He instructed the charioteer not to leave the field in the future, emphasizing that it was against the customs of the Vrishni heroes to retreat from battle. He reminded the charioteer of their duty to protect each other and stressed the importance of remaining in the fight. Reference 3: In the text, Pradyumna says, ""O son of Daruka, turn the car speedily, and never do so again even in times of greatest danger!... I do not, O Suta, think life worth much, having fled from the field like a coward, and my back pierced, with the arrows (of the enemy)! Do thou, therefore, go back to the field.'"" Question 4: Whom did Pradyumna mention as significant individuals whose opinions he was concerned about regarding his actions in the battle? How did he anticipate they would react? Answer 4: Pradyumna mentioned several significant individuals, including Madhava (Krishna), Baladeva (Balarama), Satyaki, Valadeva, Shamva, Charudeshna, Gada, Sarana, and Akrura. He anticipated that they would question and criticize his actions if they learned that he had left the field of battle. Pradyumna expressed his concern about their opinions and the ridicule he might face. Reference 4: Pradyumna mentions, ""What will the irrepressible Madhava, the elder brother of Gada, say to me when he heareth that I have left the field of battle in bewilderment or that I have been struck on the back--a run-away from the combat?... Fie on him! They will never say, Well done! Ridicule, with exclamations of Fie, is to me or a person like me O Suta, more than death!""","[-0.04077419266104698, -0.2527940571308136, -0.2578892707824707, 0.10253246873617172, 0.41170185804367065, -0.15127553045749664, 0.11695532500743866, 0.09897471964359283, -0.4464540481567383, 0.18283222615718842, 0.1332455575466156, -0.055414728820323944, 0.4145755171775818, -0.4343838691711426, 0.46414831280708313, -0.3648647665977478, -0.09724055230617523, -0.06739415228366852, 0.1014900654554367, -0.08805843442678452, -0.03172881156206131, 0.08644072711467743, -0.37748080492019653, 0.3826727271080017, 0.12907853722572327, -0.24533163011074066, 0.26843374967575073, 0.3118712604045868, -0.10620712488889694, -0.5827198028564453, 0.1801823228597641, -0.20570042729377747, 0.2778756618499756, 0.27188679575920105, -0.00010338483116356656, -0.007172099314630032, 0.07732447236776352, 0.017904561012983322, 0.06332671642303467, 0.0910387635231018, 0.08267181366682053, -0.05797630175948143, 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0.35820043087005615, -0.020299294963479042, -0.008289622142910957, -0.5177492499351501, -0.24954983592033386, 0.33191627264022827, 0.08176140487194061, 0.12467849254608154, -0.032962918281555176, 0.3911048471927643, 0.35624462366104126, -0.06468982249498367, -0.3221943974494934, -0.28831079602241516, 0.21622580289840698, -0.15997271239757538, -0.3152502477169037, 0.2684442698955536, -0.07713175565004349, 0.03492259234189987, -0.19216905534267426, 0.1502368301153183, 0.14109939336776733, 0.03318079560995102, -0.08209002763032913, -0.49530845880508423]" 239,Book03_019,410,3924,691,919,"Section XIX Vasudeva continued, Thus addressed, the son of Suta race replied in haste unto Pradyumna, that foremost of all endued with strength, in these sweet words, 'O son of Rukmini, I fear not to guide the horses on the field of battle, and I am acquainted also with the customs of the Vrishnis in war! It is not otherwise in the least! But, O thou blest with length of days, those that guide the car are taught that the warrior on the car is, by all means, to be protected by his charioteer! Thou wert also much afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert also deprived of thy senses, O hero! Therefore is it that I retired from the field.' But, O chief of the Satwatas, now that thou hast regained thy senses without much ado, do thou, O son of Kesava, witness my skill in guiding the horses! I have been begotten by Daruka, and I have been duly trained! I will now penetrate into the celebrated array of Salwa without fear! ""Vasudeva continued, 'Saying this, O hero, the charioteer, pulling the reins, began to lead the horses with speed towards the field of battle. And, O king, struck with the whip and pulled by the reins those excellent steeds seemed to be flying in the air, performing various beautiful motion, now circular, now similar, now dissimilar, now to the right, now to the left. And, O king, those steeds understanding as it were the intention of Daruka's son endued with such lightness of hand, burned with energy, and seemed to go without touching the ground with their feet! That bull among men wheeled round Salwa's host so easily that they who witnessed it wondered exceedingly. And the lord of Saubha, unable to bear that manoeuvre of Pradyumna, instantly sent three shafts at the charioteer of his antagonist! The charioteer, however, without taking any note of the force of those arrows, continued to go along the right. Then the lord of Saubha, O hero, again discharged at my son by Rukmini, a shower of various kinds of weapons! But that slayer of hostile heroes, the son of Rukmini, showing with a smile his lightness of hand, cut all those weapons off as they reached him. Finding his arrows cut by Pradyumna, the lord of Saubha, having recourse to the dreadful illusion natural to Asuras began to pour a thick shower of arrows. But cutting into pieces those powerful Daitya weapons shot at him in mid-career by means of his Brahma weapon, Pradyumna discharged winged shafts of other kings. And these delighting in blood, warding off the shafts of Daitya, pierced his head, bosom and face. And at those wounds Salwa fell down senseless. And on the mean-minded Salwa falling down, afflicted with Pradyumna's arrows, the son of Rukmini aimed another arrow at him, capable of destroying every foe. And beholding that arrow worshipped by all the Dasarhas, and flaming like fire and fatal as a venomous snake, fixed on the bow-string, the firmament was filled with exclamations of Oh! and Alas! Then all the celestials with Indra and the lord of treasures (Kubera) at their head sent Narada and the god of wind endued with the speed of the mind. And these two approaching the son of Rukmini delivered unto him the message of the celestial, saying, O hero, king Salwa is nor to be slain by thee! Do thou draw back the arrow. He is unslayable by thee in fight! There breatheth not a person who cannot be killed by that arrow! O thou of mighty arms, the Creator hath ordained his death at the hands of Krishna, the son of Devaki! Let this be not falsified!--Thereupon with a glad heart, Pradyumna withdrew that best of arrows from his excellent bow and deposited it back in his quiver. And then, O foremost of kings, the mighty Salwa, afflicted with the arrows of Pradyumna, rose disheartened, and speedily went away. Then O king, the wicked Salwa, thus afflicted by the Vrishnis, mounted on his car of precious metals, and leaving Dwaraka scudded through the skies!'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XIX Vasudeva continued, Thus addressed, the son of Suta race replied in haste unto Pradyumna, that foremost of all endued with strength, in these sweet words, 'O son of Rukmini, I fear not to guide the horses on the field of battle, and I am acquainted also with the customs of the Vrishnis in war! It is not otherwise in the least! But, O thou blest with length of days, those that guide the car are taught that the warrior on the car is, by all means, to be protected by his charioteer! Thou wert also much afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert also deprived of thy senses, O hero! Therefore is it that I retired from the field.' But, O chief of the Satwatas, now that thou hast regained thy senses without much ado, do thou, O son of Kesava, witness my skill in guiding the horses! I have been begotten by Daruka, and I have been duly trained! I will now penetrate into the celebrated array of Salwa without fear! ""Vasudeva continued, 'Saying this, O hero, the charioteer, pulling the reins, began to lead the horses with speed towards the field of battle. And, O king, struck with the whip and pulled by the reins those excellent steeds seemed to be flying in the air, performing various beautiful motion, now circular, now similar, now dissimilar, now to the right, now to the left. And, O king, those steeds understanding as it were the intention of Daruka's son endued with such lightness of hand, burned with energy, and seemed to go without touching the ground with their feet! That bull among men wheeled round Salwa's host so easily that they who witnessed it wondered exceedingly. And the lord of Saubha, unable to bear that manoeuvre of Pradyumna, instantly sent three shafts at the charioteer of his antagonist! The charioteer, however, without taking any note of the force of those arrows, continued to go along the right. Then the lord of Saubha, O hero, again discharged at my son by Rukmini, a shower of various kinds of weapons! But that slayer of hostile heroes, the son of Rukmini, showing with a smile his lightness of hand, cut all those weapons off as they reached him. Finding his arrows cut by Pradyumna, the lord of Saubha, having recourse to the dreadful illusion natural to Asuras began to pour a thick shower of arrows. But cutting into pieces those powerful Daitya weapons shot at him in mid-career by means of his Brahma weapon, Pradyumna discharged winged shafts of other kings. And these delighting in blood, warding off the shafts of Daitya, pierced his head, bosom and face. And at those wounds Salwa fell down senseless. And on the mean-minded Salwa falling down, afflicted with Pradyumna's arrows, the son of Rukmini aimed another arrow at him, capable of destroying every foe. And beholding that arrow worshipped by all the Dasarhas, and flaming like fire and fatal as a venomous snake, fixed on the bow-string, the firmament was filled with exclamations of Oh! and Alas! Then all the celestials with Indra and the lord of treasures (Kubera) at their head sent Narada and the god of wind endued with the speed of the mind. And these two approaching the son of Rukmini delivered unto him the message of the celestial, saying, O hero, king Salwa is nor to be slain by thee! Do thou draw back the arrow. He is unslayable by thee in fight! There breatheth not a person who cannot be killed by that arrow! O thou of mighty arms, the Creator hath ordained his death at the hands of Krishna, the son of Devaki! Let this be not falsified!--Thereupon with a glad heart, Pradyumna withdrew that best of arrows from his excellent bow and deposited it back in his quiver. And then, O foremost of kings, the mighty Salwa, afflicted with the arrows of Pradyumna, rose disheartened, and speedily went away. Then O king, the wicked Salwa, thus afflicted by the Vrishnis, mounted on his car of precious metals, and leaving Dwaraka scudded through the skies!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: When Pradyumna's charioteer, the son of the Suta race, decided to return to the battlefield, what reason did he give for initially withdrawing from the fight? Answer 1: The charioteer of Pradyumna, the son of the Suta race, explained that he withdrew from the battlefield because he believed it was his duty to protect the warrior on the chariot, especially when that warrior was wounded and had lost consciousness. He mentioned that Pradyumna had been severely wounded by Salwa's arrows and had temporarily lost his senses, which prompted his retreat from the battle. Reference 1: In the text, it is stated, ""But, O thou blest with length of days, those that guide the car are taught that the warrior on the car is, by all means, to be protected by his charioteer! Thou wert also much afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert also deprived of thy senses, O hero! Therefore is it that I retired from the field."" Question 2: How did Pradyumna respond to his charioteer's explanation for leaving the battlefield, and what did he instruct the charioteer to do next? Answer 2: Pradyumna accepted the charioteer's explanation but urged him to return to the battlefield without hesitation. He encouraged the charioteer to demonstrate his skill in guiding the horses and emphasized that he should not retreat from the fight in the future. Pradyumna wanted to rejoin the battle and witness his charioteer's capabilities. Reference 2: Pradyumna's response is described in the text, ""Saying this, O hero, the charioteer, pulling the reins, began to lead the horses with speed towards the field of battle... Therefore, do thou never again leave the field of battle! Reposing the charge on me, Hari the slayer of Madhu, hath gone to the sacrifice of the Bharata lion (Yudhishthira)! Therefore, I cannot bear to be quiet now!"" Question 3: How did Pradyumna's charioteer showcase his skill when he returned to the battlefield, and what was Salwa's response to Pradyumna's movements? Answer 3: Pradyumna's charioteer, upon returning to the battlefield, expertly guided the horses, making intricate and swift maneuvers that astonished those who witnessed it. He circled Salwa's host effortlessly. In response, Salwa shot three arrows at Pradyumna's charioteer, attempting to thwart his movements. Reference 3: The text mentions, ""The charioteer, however, without taking any note of the force of those arrows, continued to go along the right... Then the lord of Saubha, O hero, again discharged at my son by Rukmini, a shower of various kinds of weapons!"" Question 4: How did Pradyumna defend himself against Salwa's attacks, and what was the outcome of their exchange on the battlefield? Answer 4: Pradyumna skillfully defended himself against Salwa's attacks by deflecting and cutting down the weapons that were directed at him. With a smile on his face, he demonstrated his agility and precision in handling his bow. In response, Salwa resorted to his formidable illusionary powers and unleashed a dense shower of arrows. Pradyumna countered by using his Brahma weapon to cut down the Daitya weapons. Eventually, he inflicted severe wounds on Salwa with his arrows, causing the lord of Saubha to fall senseless on the battlefield. Reference 4: The text narrates, ""Finding his arrows cut by Pradyumna, the lord of Saubha, having recourse to the dreadful illusion natural to Asuras, began to pour a thick shower of arrows... On the mean-minded Salwa falling down, afflicted with Pradyumna's arrows, the son of Rukmini aimed another arrow at him, capable of destroying every foe."" Question 5: When Salwa was incapacitated by Pradyumna's arrows and on the verge of being killed, who intervened and what message did they convey to Pradyumna? Answer 5: When Salwa was severely wounded and on the brink of defeat, celestial beings including Narada and the god of wind (Vayu) intervened. They approached Pradyumna and delivered a message, urging him not to kill Salwa. They revealed that it was destined for Krishna, the son of Devaki, to slay Salwa, and Pradyumna should not interfere with this divine plan. Pradyumna heeded their message and withdrew his arrow, sparing Salwa's life. Reference 5: The text states, ""Then all the celestials with Indra and the lord of treasures (Kubera) at their head sent Narada and the god of wind endued with the speed of the mind. And these two approaching the son of Rukmini delivered unto him the message of the celestial, saying, O hero, king Salwa is not to be slain by thee!... Let this be not falsified!""","[-0.03987899795174599, -0.35389071702957153, -0.2552891969680786, 0.08681007474660873, 0.48420119285583496, -0.17800474166870117, 0.4140920639038086, 0.09494123607873917, -0.2509334683418274, 0.16857865452766418, 0.1611570566892624, -0.10922765731811523, 0.476393461227417, -0.5228063464164734, 0.4099678695201874, -0.4710696339607239, -0.0314130075275898, -0.0712844729423523, -0.06538090109825134, -0.031253937631845474, 0.0825435221195221, 0.020703524351119995, -0.2774370312690735, 0.4117598533630371, -0.03801918774843216, -0.15559639036655426, 0.21890386939048767, 0.3872494399547577, -0.04173652455210686, -0.5534355640411377, 0.19157016277313232, -0.2420564740896225, 0.36879345774650574, 0.20705045759677887, -0.00010287846089340746, 0.01180087961256504, 0.053468555212020874, 0.018215980380773544, -0.010313648730516434, 0.13655324280261993, 0.1564391851425171, -0.024365020915865898, -0.07104524224996567, -0.09142564237117767, -0.20120052993297577, 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And O mighty monarch, inspired with the desire of victory, that wicked one hurled at me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and as the weapons came along the sky, I speedily resisted them with my swift arrows, and cut them in two or three pieces before they came at me. And there was a great noise in the welkins. And Salwa covered Daruka, and my steeds, and my car also with hundreds of straight shafts. Then, O hero, Daruka, evidently about to faint, said unto me, 'Afflicted with the shafts of Salwa I stay in the field, because it is my duty to do so. But I am incapable of doing so (any longer). My body hath become weak!' Hearing these piteous words of my charioteer, I looked at him, and found the driver wounded with arrows. Nor was there a spot on his breasts or the crown of his head, or body or his arms which was not, O thou foremost of sons of Pandu, covered with shafts! And blood flowed profusely from his wounds inflicted by arrows, and he looked like unto a mountain of red chalk after a heavy shower. And, O thou of mighty arms, seeing the charioteer with the reins in his hands thus pierced and enfeebled by the shafts of Salwa in the field of battle, I cheered him up! ""'And, O Bharata, about this time, a certain person, having his home in Dwaraka quickly coming to my car, addressed me like a friend, delivering to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's followers. And sadly and in a voice choked in sorrow, know, O Yudhishthira, he said words'--O warrior, Ahuka, the lord of Dwaraka, hath said these words unto thee! O Kesava, hear what thy father's friend sayeth: O son of the Vrishni race, O thou irrepressible one, in thy absence today Salwa, coming to Dwaraka, hath by main force killed Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do thou defend Dwaraka! This is thy principal duty!--Hearing these words of his, my heart became heavy, and I could not ascertain what I should do and what I should not. And, O hero, hearing of that great misfortune, I mentally censured Satyaki, and Baladeva, and also that mighty pradyumna. Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had gone, O son of the Kuru race, to effect the destruction of Salwa's city. And in a sorrowful heart, I asked myself,--Doth that destroyer of foes, the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and Charudeshna possessed of prowess, and Shamva and others? For, O thou tiger among men, these living, even the bearer himself of the thunderbolt could by no means destroy Suta's son (Vasudeva)! And thought, I, It is plain that Vasudeva is dead and equally plain that the others with Baladeva at their head have been deprived of life--This was my certain conclusion. And, O mighty king, thinking of the destruction of those all, I was overwhelmed with grief! And it was in this state of mind that I encountered Salwa afresh. And now I saw, O great monarch, Vasudeva himself falling from the car of precious metals! And, O warrior I swooned away, and, O king of men, my sire seemed like unto Yayati after the loss of his merit, falling towards the earth from heaven! And like unto a luminary whose merit hath been lost saw my father falling, his head-gear foul and flowing loosely, and his hair and dress disordered. And then the bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I sat down on the side of the car. And, O thou descendant of the Bharata race, seeing me deprived of consciousness on the car, and as if dead, my entire host exclaimed Oh! and Alas! And my prone father with out-stretched arms and lower limbs, appeared like a dropping bird. And him thus falling, O thou of mighty arms, O hero, the hostile warriors bearing in their hands lances and axes struck grievously! And (beholding this) my heart trembled! and soon regaining my consciousness, O warrior, I could not see in that mighty contest either the car of costly metals, or the enemy Salwa, or my old father! Then I concluded in my mind that it was certainly illusion. And recovering my senses, I again began to discharge arrows by hundreds."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXI ""Vasudeva said, 'O thou tiger among men, my great enemy king Salwa, thus encountered by me in battle, again ascended the sky. And O mighty monarch, inspired with the desire of victory, that wicked one hurled at me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and as the weapons came along the sky, I speedily resisted them with my swift arrows, and cut them in two or three pieces before they came at me. And there was a great noise in the welkins. And Salwa covered Daruka, and my steeds, and my car also with hundreds of straight shafts. Then, O hero, Daruka, evidently about to faint, said unto me, 'Afflicted with the shafts of Salwa I stay in the field, because it is my duty to do so. But I am incapable of doing so (any longer). My body hath become weak!' Hearing these piteous words of my charioteer, I looked at him, and found the driver wounded with arrows. Nor was there a spot on his breasts or the crown of his head, or body or his arms which was not, O thou foremost of sons of Pandu, covered with shafts! And blood flowed profusely from his wounds inflicted by arrows, and he looked like unto a mountain of red chalk after a heavy shower. And, O thou of mighty arms, seeing the charioteer with the reins in his hands thus pierced and enfeebled by the shafts of Salwa in the field of battle, I cheered him up! ""'And, O Bharata, about this time, a certain person, having his home in Dwaraka quickly coming to my car, addressed me like a friend, delivering to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's followers. And sadly and in a voice choked in sorrow, know, O Yudhishthira, he said words'--O warrior, Ahuka, the lord of Dwaraka, hath said these words unto thee! O Kesava, hear what thy father's friend sayeth: O son of the Vrishni race, O thou irrepressible one, in thy absence today Salwa, coming to Dwaraka, hath by main force killed Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do thou defend Dwaraka! This is thy principal duty!--Hearing these words of his, my heart became heavy, and I could not ascertain what I should do and what I should not. And, O hero, hearing of that great misfortune, I mentally censured Satyaki, and Baladeva, and also that mighty pradyumna. Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had gone, O son of the Kuru race, to effect the destruction of Salwa's city. And in a sorrowful heart, I asked myself,--Doth that destroyer of foes, the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and Charudeshna possessed of prowess, and Shamva and others? For, O thou tiger among men, these living, even the bearer himself of the thunderbolt could by no means destroy Suta's son (Vasudeva)! And thought, I, It is plain that Vasudeva is dead and equally plain that the others with Baladeva at their head have been deprived of life--This was my certain conclusion. And, O mighty king, thinking of the destruction of those all, I was overwhelmed with grief! And it was in this state of mind that I encountered Salwa afresh. And now I saw, O great monarch, Vasudeva himself falling from the car of precious metals! And, O warrior I swooned away, and, O king of men, my sire seemed like unto Yayati after the loss of his merit, falling towards the earth from heaven! And like unto a luminary whose merit hath been lost saw my father falling, his head-gear foul and flowing loosely, and his hair and dress disordered. And then the bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I sat down on the side of the car. And, O thou descendant of the Bharata race, seeing me deprived of consciousness on the car, and as if dead, my entire host exclaimed Oh! and Alas! And my prone father with out-stretched arms and lower limbs, appeared like a dropping bird. And him thus falling, O thou of mighty arms, O hero, the hostile warriors bearing in their hands lances and axes struck grievously! And (beholding this) my heart trembled! and soon regaining my consciousness, O warrior, I could not see in that mighty contest either the car of costly metals, or the enemy Salwa, or my old father! Then I concluded in my mind that it was certainly illusion. And recovering my senses, I again began to discharge arrows by hundreds."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Lord Krishna respond when Salwa attacked him with various formidable weapons in the battle? Answer 1: Lord Krishna swiftly countered Salwa's attack by using his quick arrows to cut those weapons into pieces before they could reach him. He defended himself by skillfully destroying the weapons hurled by Salwa. Reference 1: In the text, it is mentioned, ""And O mighty monarch, inspired with the desire of victory, that wicked one hurled at me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and as the weapons came along the sky, I speedily resisted them with my swift arrows, and cut them in two or three pieces before they came at me."" Question 2: How did Salwa retaliate when Lord Krishna resisted his attacks with arrows, and how did Lord Krishna respond to Salwa's subsequent actions? Answer 2: In response to Lord Krishna's resistance, Salwa showered arrows upon Lord Krishna's chariot, Daruka, and his steeds. Salwa covered them with a barrage of straight shafts. Lord Krishna, undeterred, continued to defend himself with arrows, counteracting Salwa's offensive. He did not yield to Salwa's attack. Reference 2: The text mentions, ""Salwa covered Daruka, and my steeds, and my car also with hundreds of straight shafts."" Lord Krishna's response is not explicitly mentioned, but it's indicated that he continued to defend himself. Question 3: When Daruka, Lord Krishna's charioteer, became seriously wounded in the battle, what condition did he describe to Lord Krishna, and how did Lord Krishna respond? Answer 3: Daruka, the charioteer, informed Lord Krishna that he was severely wounded and had reached a state of physical weakness due to the relentless attacks of Salwa's arrows. Daruka expressed his inability to continue in the battle. In response, Lord Krishna reassured and cheered up Daruka, motivating him to stay on the field. Reference 3: The text narrates, ""Then, O hero, Daruka, evidently about to faint, said unto me, 'Afflicted with the shafts of Salwa I stay in the field because it is my duty to do so. But I am incapable of doing so (any longer). My body hath become weak!'"" Question 4: Who delivered a message to Lord Krishna on the battlefield, and what was the content of the message? Answer 4: A messenger, described as one of Ahuka's followers, approached Lord Krishna on the battlefield and delivered a message from Ahuka. The message conveyed that Salwa, in Lord Krishna's absence, had forcibly attacked Dwaraka and killed Vasudeva, Krishna's father. Ahuka urged Lord Krishna to cease the battle and return to defend Dwaraka, as it was his primary duty. Reference 4: The text states, ""About this time, a certain person, having his home in Dwaraka, quickly coming to my car, addressed me like a friend, delivering to me, O hero, a message from Ahuka!... Therefore, no need of battle anymore. Cease, O Janardana! Do thou defend Dwaraka! This is thy principal duty!"" Question 5: How did Lord Krishna react upon hearing the message about the attack on Dwaraka and the death of Vasudeva? Answer 5: Upon hearing the message about the attack on Dwaraka and the apparent death of his father, Vasudeva, Lord Krishna's heart became heavy with grief. He became overwhelmed with sorrow and briefly lost consciousness on the chariot. However, when he regained his senses, he felt a deep sense of sorrow and uncertainty about the fate of his family members and fellow warriors. Reference 5: The text describes Lord Krishna's reaction: ""And, O hero, hearing of that great misfortune, I mentally censured Satyaki, and Baladeva, and also that mighty Pradyumna... And, O mighty king, thinking of the destruction of those all, I was overwhelmed with grief!""","[0.13874231278896332, -0.17781035602092743, -0.25891292095184326, 0.25304114818573, 0.3251977562904358, -0.19534873962402344, 0.22537817060947418, 0.16371341049671173, -0.31051334738731384, 0.2727252244949341, -0.21086303889751434, 0.04163315147161484, 0.39662960171699524, -0.5186378955841064, 0.44068366289138794, -0.337007999420166, -0.09787070006132126, -0.05774962529540062, -0.1632133275270462, -0.025738386437296867, 0.006323916371911764, 0.3172387480735779, -0.22693797945976257, 0.4195691645145416, 0.06124520301818848, -0.11137575656175613, 0.09033165872097015, 0.37363460659980774, -0.07285119593143463, -0.5237173438072205, 0.22483503818511963, -0.20740686357021332, 0.20154407620429993, 0.16433174908161163, -9.953411063179374e-05, -0.08613868057727814, 0.1794249266386032, -0.006040703039616346, -0.04937910661101341, 0.3137076497077942, 0.08940897136926651, -0.13165375590324402, 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And at time of going they distributed Nishkas of gold and clothes and kine unto Brahmanas versed in Siksha and Akshara and mantras. And twenty attendants followed them equipped with bows, and bowstrings, and blazing weapons, and shafts and arrows and engines of destruction. And taking the princess's clothes and the ornaments, and the nurses and the maid-servants, Indrasena speedily followed the princes on a car. And then approaching the best of Kurus, the high-minded citizens walked round him. And the principal Brahmanas of Kurujangala cheerfully saluted him. And together with his brothers, Yudhishthira the just, on his part saluted them cheerfully. And the illustrious king stopped there a little, beholding the concourse of the inhabitants of Kurujangala. And the illustrious bull among the Kurus felt for them as a father feeleth for his sons, and they too felt for the Kuru chief even as sons feel for their father! And that mighty concourse, approaching the Kuru hero, stood around him. And, O king, affected, with bashfulness, and with tears in their eyes, they all exclaimed, 'Alas, O lord! O Dharma!' And they said, 'Thou art the chief of the Kurus, and the king of us, thy subjects! Where dost thou go, O just monarch, leaving all these citizens and the inhabitants of the country, like a father leaving his sons? Fie on the cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Suvala! Fie on Karna! For, O foremost of monarchs, those wretches ever wish unto thee who art firm in virtue! Having thyself established the unrivalled city of Indraprastha of the splendour of Kailasa itself, where dost thou go, leaving it, O illustrious and just king, O achiever of extraordinary deeds! O illustrious one, leaving that peerless palace built by Maya, which possesseth the splendour of the palace of the celestials themselves, and is like unto a celestial illusion, ever guarded by the gods, where dost thou go, O son of Dharma?' And Vibhatsu knowing the ways of virtue, pleasure, and profit said unto them in a loud voice, 'Living in the forest, the king intendeth to take away the good name of his enemies! O we with the regenerate ones at your head, versed in virtue and profit, do you approaching the ascetics separately and inclining them to grace, represent unto them what may be for our supreme good!' Upon hearing these words of Arjuna, the Brahmanas and the other orders, O king, saluting him cheerfully walked round the foremost of virtuous men! And bidding farewell unto the son of Pritha, and Vrikodara, and Dhananjaya and Yajnaseni, and the twins, and commanded by Yudhishthira, they returned to their respective abodes in the kingdom with heavy hearts."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXIII Vaisampayana continued, ""After the chief of the Dasharhas had departed, the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each looking like unto Shiva, and Krishna, and their priest, ascending costly cars unto which were yoked excellent steeds, together went into the forest. And at time of going they distributed Nishkas of gold and clothes and kine unto Brahmanas versed in Siksha and Akshara and mantras. And twenty attendants followed them equipped with bows, and bowstrings, and blazing weapons, and shafts and arrows and engines of destruction. And taking the princess's clothes and the ornaments, and the nurses and the maid-servants, Indrasena speedily followed the princes on a car. And then approaching the best of Kurus, the high-minded citizens walked round him. And the principal Brahmanas of Kurujangala cheerfully saluted him. And together with his brothers, Yudhishthira the just, on his part saluted them cheerfully. And the illustrious king stopped there a little, beholding the concourse of the inhabitants of Kurujangala. And the illustrious bull among the Kurus felt for them as a father feeleth for his sons, and they too felt for the Kuru chief even as sons feel for their father! And that mighty concourse, approaching the Kuru hero, stood around him. And, O king, affected, with bashfulness, and with tears in their eyes, they all exclaimed, 'Alas, O lord! O Dharma!' And they said, 'Thou art the chief of the Kurus, and the king of us, thy subjects! Where dost thou go, O just monarch, leaving all these citizens and the inhabitants of the country, like a father leaving his sons? Fie on the cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Suvala! Fie on Karna! For, O foremost of monarchs, those wretches ever wish unto thee who art firm in virtue! Having thyself established the unrivalled city of Indraprastha of the splendour of Kailasa itself, where dost thou go, leaving it, O illustrious and just king, O achiever of extraordinary deeds! O illustrious one, leaving that peerless palace built by Maya, which possesseth the splendour of the palace of the celestials themselves, and is like unto a celestial illusion, ever guarded by the gods, where dost thou go, O son of Dharma?' And Vibhatsu knowing the ways of virtue, pleasure, and profit said unto them in a loud voice, 'Living in the forest, the king intendeth to take away the good name of his enemies! O we with the regenerate ones at your head, versed in virtue and profit, do you approaching the ascetics separately and inclining them to grace, represent unto them what may be for our supreme good!' Upon hearing these words of Arjuna, the Brahmanas and the other orders, O king, saluting him cheerfully walked round the foremost of virtuous men! And bidding farewell unto the son of Pritha, and Vrikodara, and Dhananjaya and Yajnaseni, and the twins, and commanded by Yudhishthira, they returned to their respective abodes in the kingdom with heavy hearts."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who accompanied Yudhishthira into the forest when he left the kingdom, and what did they distribute to Brahmanas before their departure? Answer 1: Yudhishthira was accompanied by Bhima, Arjuna, the twins (Nakula and Sahadeva), Krishna, and their priest when he left the kingdom for the forest. Before departing, they distributed Nishkas of gold, clothes, and kine (cows) to Brahmanas well-versed in Siksha, Akshara, and mantras. Reference 1: In the text, it is mentioned, ""And at the time of going they distributed Nishkas of gold and clothes and kine unto Brahmanas versed in Siksha and Akshara and mantras."" Question 2: Who followed the princes into the forest, and what precious belongings did they bring along with them? Answer 2: Indrasena, the princess, followed the princes into the forest. She brought along with her the princess's clothes, ornaments, nurses, and maid-servants. Reference 2: The text states, ""And taking the princess's clothes and the ornaments, and the nurses and the maid-servants, Indrasena speedily followed the princes on a car."" Question 3: How did the citizens and inhabitants of Kurujangala react when Yudhishthira and his brothers left for the forest, and what did they express? Answer 3: The citizens and inhabitants of Kurujangala, deeply affected and with tears in their eyes, surrounded Yudhishthira and expressed their sorrow and concern. They lamented leaving Yudhishthira, the just king, and expressed their disappointment in the actions of his enemies, such as Duryodhana, Karna, and Suvala's son. They questioned why Yudhishthira was leaving the splendid city of Indraprastha and the peerless palace built by Maya, which was guarded by the gods and possessed the splendor of a celestial illusion. Reference 3: The text narrates, ""And they said, 'Thou art the chief of the Kurus, and the king of us, thy subjects! Where dost thou go, O just monarch, leaving all these citizens and the inhabitants of the country, like a father leaving his sons?... where dost thou go, O son of Dharma?' And Vibhatsu knowing the ways of virtue, pleasure, and profit said unto them in a loud voice...""","[0.09629292041063309, 0.017816348001360893, -0.2386675328016281, 0.3734498620033264, 0.4291655719280243, -0.3141990005970001, -0.16211940348148346, 0.3325410485267639, -0.2547200918197632, 0.18438716232776642, -0.029989905655384064, 0.23515720665454865, 0.29523101449012756, -0.6406951546669006, 0.2073708027601242, -0.2914261519908905, 0.07179303467273712, 0.03226686269044876, 0.12970508635044098, -0.08387510478496552, -0.1974957287311554, 0.20246262848377228, -0.13612082600593567, 0.3888227343559265, -0.006252169609069824, -0.26368823647499084, 0.053793855011463165, 0.4148655831813812, -0.15183211863040924, -0.5275673866271973, 0.15468288958072662, -0.12892542779445648, 0.009330395609140396, 0.14674274623394012, -9.820776176638901e-05, -0.0028523150831460953, 0.40944579243659973, -0.020398888736963272, -0.3237529695034027, 0.04454133287072182, 0.02708485908806324, 0.05439633131027222, 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Search ye, therefore, in this mighty forest for some spot abounding in birds and deer and flowers and fruits, beautiful to behold, and auspicious, and inhabited by virtuous persons and where we may dwell pleasantly for all these years!' Thus addressed by Yudhishthira, Dhananjaya replied unto the son of Dharma, after reverencing the illustrious king as if he were his spiritual preceptor. And Arjuna said, 'Thou hast respectfully waited upon all the great and old Rishis. There is nothing unknown to thee in the world of men. And O bull of the Bharata race, thou hast always waited with reverence upon Brahmanas including Dwaipayana and others, and Narada of great ascetic merit, who with senses under control, ever goeth to the gates of all the world from the world of the gods unto that of Brahma, including that of the Gandharvas and Apsaras! And thou knowest, without doubt, the opinions of the Brahmanas, and, O king, their prowess also! And O monarch, thou knowest what is calculated to do us good! And O great king, we will live wherever thou likest! Here is this lake, full of sacred water, called Dwaitavana, abounding with flowers, and delightful to look at, and inhabited by many species of birds. If, O king, it pleaseth thee, here should we like to dwell these twelve years! Thinkest thou otherwise?' Yudhishthira replied, 'O Partha, what thou hast said recommendeth itself to me! Let us go that sacred and celebrated and large lake called Dwaitavana!"" ""Vaisampayana continued, ""Then the virtuous son of Pandu, accompanied by numerous Brahmanas, all went to the sacred lake called Dwaitavana. And Yudhishthira was surrounded by numerous Brahmanas some of whom sacrificed with fire and some without it and some of whom, devoted to the study of the Vedas, lived upon alms or were of the class called Vanaprasthas. And the king was also surrounded by hundreds of Mahatmas crowned with ascetic success and of rigid vows. And those bulls of the Bharata race, the sons of Pandu setting out with those numerous Brahmanas, entered the sacred and delightful woods of Dwaita. And the king saw that mighty forest covered on the close of summer with Salas, and palms, and mangoes, and Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars, many of them covered with flowers. And flocks of peacocks and Datyuhas and Chakoras and Varhins and Kokilas, seated on the tops of the tallest trees of that forest were pouring forth their mellifluous notes. And the king also saw in that forest mighty herds of gigantic elephants huge as the hills, with temporal juice trickling down in the season of rut, accompanied by herds of she-elephants. And approaching the beautiful Bhogavati (Saraswati), the king saw many ascetics crowned with success in the habitations in that forest, and virtuous men of sanctified souls clad in barks of trees and bearing matted locks on their heads. And descending from their cars, the king that foremost of virtuous men with his brothers and followers entered that forest like Indra of immeasurable energy entering heaven. And crowds of Charanas and Siddhas, desirous of beholding the monarch devoted to truth, came towards him. And the dwellers of that forest stood surrounding that lion among king possessed of great intelligence. And saluting all the Siddhas, and saluted by them in return as a king or a god should be, that foremost of virtuous men entered the forest with joined hands accompanied by all those foremost of regenerate ones. And the illustrious and virtuous king, saluted in return by those virtuous ascetics that had approached him, sat down in their midst at the foot of a mighty tree decked with flowers, like his father (Pandu) in days before. And those chiefs of the Bharata race viz., Bhima and Dhananjaya and the twins and Krishna and their followers, all fatigued, leaving their vehicles, sat themselves down around that best of kings. And that mighty tree bent down with the weight of creepers, with those five illustrious bowmen who had come there for rest sitting under it, looked like a mountain with (five) huge elephants resting on its side."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXIV Vaisampayana said, ""After they had departed, Yudhishthira the virtuous son of Kunti, unwavering in his promises, addressed all his brothers, saying, 'We shall have to dwell in the solitary forest for these twelve years. Search ye, therefore, in this mighty forest for some spot abounding in birds and deer and flowers and fruits, beautiful to behold, and auspicious, and inhabited by virtuous persons and where we may dwell pleasantly for all these years!' Thus addressed by Yudhishthira, Dhananjaya replied unto the son of Dharma, after reverencing the illustrious king as if he were his spiritual preceptor. And Arjuna said, 'Thou hast respectfully waited upon all the great and old Rishis. There is nothing unknown to thee in the world of men. And O bull of the Bharata race, thou hast always waited with reverence upon Brahmanas including Dwaipayana and others, and Narada of great ascetic merit, who with senses under control, ever goeth to the gates of all the world from the world of the gods unto that of Brahma, including that of the Gandharvas and Apsaras! And thou knowest, without doubt, the opinions of the Brahmanas, and, O king, their prowess also! And O monarch, thou knowest what is calculated to do us good! And O great king, we will live wherever thou likest! Here is this lake, full of sacred water, called Dwaitavana, abounding with flowers, and delightful to look at, and inhabited by many species of birds. If, O king, it pleaseth thee, here should we like to dwell these twelve years! Thinkest thou otherwise?' Yudhishthira replied, 'O Partha, what thou hast said recommendeth itself to me! Let us go that sacred and celebrated and large lake called Dwaitavana!"" ""Vaisampayana continued, ""Then the virtuous son of Pandu, accompanied by numerous Brahmanas, all went to the sacred lake called Dwaitavana. And Yudhishthira was surrounded by numerous Brahmanas some of whom sacrificed with fire and some without it and some of whom, devoted to the study of the Vedas, lived upon alms or were of the class called Vanaprasthas. And the king was also surrounded by hundreds of Mahatmas crowned with ascetic success and of rigid vows. And those bulls of the Bharata race, the sons of Pandu setting out with those numerous Brahmanas, entered the sacred and delightful woods of Dwaita. And the king saw that mighty forest covered on the close of summer with Salas, and palms, and mangoes, and Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars, many of them covered with flowers. And flocks of peacocks and Datyuhas and Chakoras and Varhins and Kokilas, seated on the tops of the tallest trees of that forest were pouring forth their mellifluous notes. And the king also saw in that forest mighty herds of gigantic elephants huge as the hills, with temporal juice trickling down in the season of rut, accompanied by herds of she-elephants. And approaching the beautiful Bhogavati (Saraswati), the king saw many ascetics crowned with success in the habitations in that forest, and virtuous men of sanctified souls clad in barks of trees and bearing matted locks on their heads. And descending from their cars, the king that foremost of virtuous men with his brothers and followers entered that forest like Indra of immeasurable energy entering heaven. And crowds of Charanas and Siddhas, desirous of beholding the monarch devoted to truth, came towards him. And the dwellers of that forest stood surrounding that lion among king possessed of great intelligence. And saluting all the Siddhas, and saluted by them in return as a king or a god should be, that foremost of virtuous men entered the forest with joined hands accompanied by all those foremost of regenerate ones. And the illustrious and virtuous king, saluted in return by those virtuous ascetics that had approached him, sat down in their midst at the foot of a mighty tree decked with flowers, like his father (Pandu) in days before. And those chiefs of the Bharata race viz., Bhima and Dhananjaya and the twins and Krishna and their followers, all fatigued, leaving their vehicles, sat themselves down around that best of kings. And that mighty tree bent down with the weight of creepers, with those five illustrious bowmen who had come there for rest sitting under it, looked like a mountain with (five) huge elephants resting on its side."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Yudhishthira instruct his brothers to search for a suitable place in the forest, and what qualities did he specify for the chosen spot? Answer 1: Yudhishthira instructed his brothers to search for a suitable place in the forest because they had to dwell in the solitary forest for twelve years as part of their exile. He specified that the chosen spot should be abounding in birds, deer, flowers, and fruits, beautiful to behold, auspicious, and inhabited by virtuous persons. Reference 1: In the text, it is mentioned, ""After they had departed, Yudhishthira the virtuous son of Kunti, unwavering in his promises, addressed all his brothers, saying, 'We shall have to dwell in the solitary forest for these twelve years. Search ye, therefore, in this mighty forest for some spot abounding in birds and deer and flowers and fruits, beautiful to behold, and auspicious, and inhabited by virtuous persons and where we may dwell pleasantly for all these years!'"" Question 2: Who suggested the lake called Dwaitavana as their dwelling place in the forest, and why was it recommended? Answer 2: Arjuna, also known as Partha, suggested the lake called Dwaitavana as their dwelling place in the forest. He recommended it because Dwaitavana was described as a sacred and celebrated lake, large, and surrounded by a delightful forest with various trees, including Salas, palms, mangoes, Madhukas, and more. It was inhabited by birds like peacocks and had herds of elephants and many ascetics crowned with ascetic success. Reference 2: The text narrates, ""And Arjuna said, 'Thou hast respectfully waited upon all the great and old Rishis... O great king, we will live wherever thou likest! Here is this lake, full of sacred water, called Dwaitavana, abounding with flowers, and delightful to look at, and inhabited by many species of birds. If, O king, it pleaseth thee, here should we like to dwell these twelve years!"" Question 3: What did Yudhishthira observe in the forest of Dwaita when he arrived there with his brothers and followers? Answer 3: When Yudhishthira arrived in the forest of Dwaita with his brothers and followers, he observed that the forest was covered with various trees, including Salas, palms, mangoes, Madhukas, Nipas, Kadamvas, Sarjjas, Arjunas, and Karnikars. The forest was full of birds like peacocks, Datyuhas, Chakoras, Varhins, and Kokilas. Additionally, there were herds of gigantic elephants, and the forest was inhabited by many ascetics and virtuous men. Reference 3: The text mentions, ""And the king saw that mighty forest covered on the close of summer with Salas, and palms, and mangoes, and Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars, many of them covered with flowers... And the king also saw in that forest mighty herds of gigantic elephants...""","[0.2158491313457489, 0.004639848135411739, -0.27963173389434814, 0.1201917752623558, 0.2418588101863861, -0.41238054633140564, -0.02404618076980114, 0.2011270374059677, -0.23127053678035736, 0.08252818882465363, -0.13272598385810852, 0.19980114698410034, 0.34238865971565247, -0.6475672125816345, 0.003875578520819545, -0.3264920711517334, 0.2969644367694855, 0.10394742339849472, 0.09092476963996887, -0.11071451753377914, -0.14900219440460205, 0.10746896266937256, -0.22438576817512512, 0.07438454031944275, 0.03604978695511818, -0.34432920813560486, -0.172644704580307, 0.4293089210987091, -0.11098029464483261, -0.4085453450679779, 0.14278672635555267, -0.027789290994405746, -0.02553664706647396, 0.386729896068573, -0.00010116364865098149, 0.033438023179769516, 0.3906378448009491, -0.05112321302294731, -0.07542439550161362, 0.49107125401496887, -0.04114491865038872, 0.2209004908800125, 0.33736300468444824, 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And there in those woods abounding with Sala trees and washed by the Saraswati, they who were like so many Indras, began to sport themselves. And the illustrious king, that bull of the Kuru race, set himself to please all the Yatis and Munis and the principal Brahmanas in that forest, by offerings of excellent fruits and roots. And their priest, Dhaumya endued with great energy, like unto a father to those princes, began to perform the sacrificial rites of Ishti and Paitreya for the Pandavas residing in that great forest. And there came, as a guest, unto the abode of the accomplished Pandavas living in the wood after loss of their kingdom, the old Rishi Markandeya, possessed of intense and abundant energy. And that bull of the Kuru race, the high-souled Yudhishthira, possessed of unrivalled strength and prowess, paid his homage unto that great Muni, reverenced by celestials and Rishis of men, and possessed of the splendour of blazing fire. And that illustrious and all-knowing Muni, of unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his mind. And Yudhishthira the just, apparently grieved at this, asked him, saying, 'All these ascetics are sorry for seeing me here. Why is it that thou alone smilest, as if an glee, in the presence of these?' Markandeya replied, 'O child', I too am sorry and do not smile in glee! Nor doth pride born of joy possess my heart! Beholding to-day the calamity, I recollect Rama, the son of Dasaratha, devoted to truth! Even that Rama, accompanied by Lakshman, dwelt in the woods at the command of his father. O son of Pritha, I beheld him in days of old ranging with his bow on the top of the Rishyamuka hills! The illustrious Rama was like unto Indra, the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one had to dwell in the forest at the command of his father, accepting it as his duty. The illustrious Rama was equal unto Sakra in prowess, and invincible in battle. And yet he had to range the forest renouncing all pleasures! Therefore should no one act unrighteously, saying,--I am mighty! Kings Nabhaga and Bhagiratha and others, having subjugated by truth this world bounded by the seas, (finally) obtained, O child, all the region hereafter. Therefore, should no one act unrighteously, saying,--I am mighty! And, O exalted of men, the virtuous and truthful king of Kasi and Karusha was called a mad dog for having renounced his territories and riches! Therefore, should no one act unrighteously, saying,--I am mighty! O best of men, O son of Pritha, the seven righteous Rishis, for having observed the ordinance prescribed by the Creator himself in the Vedas, blaze in the firmament. Therefore, should no one act unrighteously, saying,--I am mighty! Behold, O king, the mighty elephants, huge as mountain cliffs and furnished with tusks, transgress not, O exalted of men, the laws of the Creator! Therefore, should none act unrighteously saying, Might is mine! And, O foremost of monarchs, behold all the creatures acting according to their species, as ordained by the Creator. Therefore, should none act unrighteously, saying, Might is mine. O son of Pritha, in truth, and virtue, and proper behaviour, and modesty, thou hast surpassed all creatures, and thy fame and energy are as bright as fire or the Sun! Firm in thy promises, O illustrious one, having passed in the woods thy painful exile, thou wilt again, O king, snatch from the Kauravas thy blazing prosperity with the help of thy own energy!'"" Vaisampayana continued, ""Having spoken these words unto Yudhishthira (seated) in the midst of the ascetics with friends, the great Rishi having also saluted Dhaumya and all the Pandavas set out in a northerly direction!"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXV Vaisampayana said, ""Having fallen into distress, those princes thus obtained at last a pleasant habitation in that forest. And there in those woods abounding with Sala trees and washed by the Saraswati, they who were like so many Indras, began to sport themselves. And the illustrious king, that bull of the Kuru race, set himself to please all the Yatis and Munis and the principal Brahmanas in that forest, by offerings of excellent fruits and roots. And their priest, Dhaumya endued with great energy, like unto a father to those princes, began to perform the sacrificial rites of Ishti and Paitreya for the Pandavas residing in that great forest. And there came, as a guest, unto the abode of the accomplished Pandavas living in the wood after loss of their kingdom, the old Rishi Markandeya, possessed of intense and abundant energy. And that bull of the Kuru race, the high-souled Yudhishthira, possessed of unrivalled strength and prowess, paid his homage unto that great Muni, reverenced by celestials and Rishis of men, and possessed of the splendour of blazing fire. And that illustrious and all-knowing Muni, of unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his mind. And Yudhishthira the just, apparently grieved at this, asked him, saying, 'All these ascetics are sorry for seeing me here. Why is it that thou alone smilest, as if an glee, in the presence of these?' Markandeya replied, 'O child', I too am sorry and do not smile in glee! Nor doth pride born of joy possess my heart! Beholding to-day the calamity, I recollect Rama, the son of Dasaratha, devoted to truth! Even that Rama, accompanied by Lakshman, dwelt in the woods at the command of his father. O son of Pritha, I beheld him in days of old ranging with his bow on the top of the Rishyamuka hills! The illustrious Rama was like unto Indra, the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one had to dwell in the forest at the command of his father, accepting it as his duty. The illustrious Rama was equal unto Sakra in prowess, and invincible in battle. And yet he had to range the forest renouncing all pleasures! Therefore should no one act unrighteously, saying,--I am mighty! Kings Nabhaga and Bhagiratha and others, having subjugated by truth this world bounded by the seas, (finally) obtained, O child, all the region hereafter. Therefore, should no one act unrighteously, saying,--I am mighty! And, O exalted of men, the virtuous and truthful king of Kasi and Karusha was called a mad dog for having renounced his territories and riches! Therefore, should no one act unrighteously, saying,--I am mighty! O best of men, O son of Pritha, the seven righteous Rishis, for having observed the ordinance prescribed by the Creator himself in the Vedas, blaze in the firmament. Therefore, should no one act unrighteously, saying,--I am mighty! Behold, O king, the mighty elephants, huge as mountain cliffs and furnished with tusks, transgress not, O exalted of men, the laws of the Creator! Therefore, should none act unrighteously saying, Might is mine! And, O foremost of monarchs, behold all the creatures acting according to their species, as ordained by the Creator. Therefore, should none act unrighteously, saying, Might is mine. O son of Pritha, in truth, and virtue, and proper behaviour, and modesty, thou hast surpassed all creatures, and thy fame and energy are as bright as fire or the Sun! Firm in thy promises, O illustrious one, having passed in the woods thy painful exile, thou wilt again, O king, snatch from the Kauravas thy blazing prosperity with the help of thy own energy!'"" Vaisampayana continued, ""Having spoken these words unto Yudhishthira (seated) in the midst of the ascetics with friends, the great Rishi having also saluted Dhaumya and all the Pandavas set out in a northerly direction!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Yudhishthira ask the Rishi Markandeya about his smiling demeanor in the presence of the ascetics? Answer 1: Yudhishthira asked Rishi Markandeya about his smiling demeanor in the presence of the ascetics because he noticed that the ascetics seemed sorrowful upon seeing the Pandavas in exile. Yudhishthira was curious about why Markandeya alone appeared to be smiling amidst their collective grief. Reference 1: In the text, it is mentioned, ""Yudhishthira the just, apparently grieved at this, asked him, saying, 'All these ascetics are sorry for seeing me here. Why is it that thou alone smilest, as if in glee, in the presence of these?'"" Question 2: How did Markandeya explain his smile to Yudhishthira, and whose memory did he recall while doing so? Answer 2: Markandeya explained to Yudhishthira that his smile was not out of glee but was a recollection of Rama, the son of Dasaratha. He recalled the memory of Rama, who, like the Pandavas, had to dwell in the forest at his father's command despite being equal to Indra in prowess and invincible in battle. Reference 2: The text mentions, ""Markandeya replied, 'O child, I too am sorry and do not smile in glee! Nor doth pride born of joy possess my heart!... I recollect Rama, the son of Dasaratha, devoted to truth!"" Question 3: What lesson did Markandeya impart to Yudhishthira based on the example of Rama and other virtuous individuals? Answer 3: Markandeya imparted the lesson that one should not act unrighteously, even if they possess might and power. He cited the examples of Rama, kings Nabhaga, Bhagiratha, the king of Kasi, Karusha, and the seven righteous Rishis, all of whom adhered to righteousness, truth, and duty despite their positions and capabilities. Reference 3: Markandeya's teachings are reflected in his words: ""Therefore should no one act unrighteously, saying, 'I am mighty!'... Therefore should none act unrighteously, saying, 'Might is mine!'"" Question 4: How did Markandeya praise Yudhishthira's virtues and what did he predict about his future? Answer 4: Markandeya praised Yudhishthira for his truthfulness, virtue, proper behavior, modesty, and his fame and energy, which shone as brightly as fire or the Sun. He predicted that Yudhishthira, firm in his promises and having endured the painful exile in the woods, would eventually regain his blazing prosperity from the Kauravas through his own energy. Reference 4: The text states, ""Firm in thy promises, O illustrious one, having passed in the woods thy painful exile, thou wilt again, O king, snatch from the Kauravas thy blazing prosperity with the help of thy own energy!""","[-0.16288362443447113, 0.2180883139371872, -0.2569917142391205, 0.2984752058982849, 0.5565070509910583, -0.28186535835266113, -0.14451690018177032, 0.3525024950504303, -0.27033138275146484, 0.07340215146541595, -0.05899380147457123, 0.14872732758522034, 0.12891046702861786, -0.6298587918281555, 0.16332438588142395, -0.09351474046707153, -0.046204544603824615, 0.10717746615409851, -0.26229506731033325, -0.1459757387638092, -0.19678807258605957, 0.06601611524820328, 0.08629320561885834, 0.27071401476860046, -0.19229412078857422, -0.13851913809776306, 0.11559708416461945, 0.44528108835220337, -0.14331687986850739, -0.4797744154930115, 0.08028958737850189, -0.40448662638664246, -0.13009695708751678, 0.025727320462465286, -9.835269884206355e-05, 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And the lake within that forest, ever resounding with Vedic recitations, became sacred like a second region of Brahma. And the sounds of the Yajus, the Riks, the Samas, and other words uttered by the Brahmanas, were exceedingly delightful to hear. And the Vedic recitations of the Brahmanas mingling with the twang of bows of the sons of Pritha, produced a union of the Brahmana and Kshatriya customs that was highly beautiful. And one evening the Rishi Vaka of the Dalvya family addressed Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying, 'Behold, O chief of the Kurus, O son of Pritha, the homa time is come of these Brahmanas devoted to ascetic austerities, the time when the (sacred) fires have all been lit up! These all, of rigid vows, protected by thee, are performing the rites of religion in this sacred region! The descendants of Bhrigu and Angiras, along with those of Vasishta and Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of excellent vows, in fact, all the foremost Brahmanas of the whole, are now united with thee! Listen, O son of the Kuru race born of Kunti, thyself with thy brothers, to the words I speak to thee! As are aided by the wind consumeth the forest, so Brahma energy mingling with Kshatriya energy, and Kshatriya might mingling with Brahma power, might, when they gathered force, consume all enemies! O child, he should never desire to be without Brahmanas who wisheth to subdue this and the other world for length of days! Indeed, a king slayeth his enemies having obtained a Brahmana conversant, with religion and worldly affairs and freed from passion and folly. King Vali cherishing his subjects practised those duties that lead to salvation, and knew not of any other means in this world than Brahmanas. It was for this that all the desires of Virochana's son, the Asura (Vali), were ever gratified, and his wealth was ever inexhaustible. Having obtained the whole earth through the aid of the Brahmanas, he met with destruction when he began to practise wrong on them! This earth with her wealth never adoreth long as her lord a Kshatriya living without a Brahmana! The earth, however, girt by the sea, boweth unto him who is ruled by a Brahmana and taught his duties by him! Like an elephant in battle without his driver, a Kshatriya destitute of Brahmanas decreaseth in strength! The Brahmana's sight is without compare, and the Kshatriya's might also is unparalleled. When these combine, the whole earth itself cheerfully yieldeth to such a combination. As fire becoming mightier with the wind consumeth straw and wood, so kings with Brahmanas consume all foes! An intelligent Kshatriya, in order to gain what he hath not, and increase what he hath, should take counsel of Brahmanas! Therefore, O son of Kunti, for obtaining what thou hast not and increasing what thou hast, and spending what thou hast on proper objects and persons, keep thou with thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas. It is for this that thy fame is great and blazeth in the three worlds!"" Vaisampayana continued, ""Then all those Brahmanas who were with Yudhishthira worshipped Vaka of the Dalvya race, and having heard him praise Yudhishthira became highly pleased. And Dwaipayana and Narada and Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and Suhotra and Hotravahana; these and many other Brahmanas of rigid vows then adored Yudhishthira like Rishis adoring Purandara in heaven!"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXVI Vaisampayana said, ""While the illustrious son of Pandu continued to dwell in the Dwaita woods, that great forest became filled with Brahmanas. And the lake within that forest, ever resounding with Vedic recitations, became sacred like a second region of Brahma. And the sounds of the Yajus, the Riks, the Samas, and other words uttered by the Brahmanas, were exceedingly delightful to hear. And the Vedic recitations of the Brahmanas mingling with the twang of bows of the sons of Pritha, produced a union of the Brahmana and Kshatriya customs that was highly beautiful. And one evening the Rishi Vaka of the Dalvya family addressed Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying, 'Behold, O chief of the Kurus, O son of Pritha, the homa time is come of these Brahmanas devoted to ascetic austerities, the time when the (sacred) fires have all been lit up! These all, of rigid vows, protected by thee, are performing the rites of religion in this sacred region! The descendants of Bhrigu and Angiras, along with those of Vasishta and Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of excellent vows, in fact, all the foremost Brahmanas of the whole, are now united with thee! Listen, O son of the Kuru race born of Kunti, thyself with thy brothers, to the words I speak to thee! As are aided by the wind consumeth the forest, so Brahma energy mingling with Kshatriya energy, and Kshatriya might mingling with Brahma power, might, when they gathered force, consume all enemies! O child, he should never desire to be without Brahmanas who wisheth to subdue this and the other world for length of days! Indeed, a king slayeth his enemies having obtained a Brahmana conversant, with religion and worldly affairs and freed from passion and folly. King Vali cherishing his subjects practised those duties that lead to salvation, and knew not of any other means in this world than Brahmanas. It was for this that all the desires of Virochana's son, the Asura (Vali), were ever gratified, and his wealth was ever inexhaustible. Having obtained the whole earth through the aid of the Brahmanas, he met with destruction when he began to practise wrong on them! This earth with her wealth never adoreth long as her lord a Kshatriya living without a Brahmana! The earth, however, girt by the sea, boweth unto him who is ruled by a Brahmana and taught his duties by him! Like an elephant in battle without his driver, a Kshatriya destitute of Brahmanas decreaseth in strength! The Brahmana's sight is without compare, and the Kshatriya's might also is unparalleled. When these combine, the whole earth itself cheerfully yieldeth to such a combination. As fire becoming mightier with the wind consumeth straw and wood, so kings with Brahmanas consume all foes! An intelligent Kshatriya, in order to gain what he hath not, and increase what he hath, should take counsel of Brahmanas! Therefore, O son of Kunti, for obtaining what thou hast not and increasing what thou hast, and spending what thou hast on proper objects and persons, keep thou with thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas. It is for this that thy fame is great and blazeth in the three worlds!"" Vaisampayana continued, ""Then all those Brahmanas who were with Yudhishthira worshipped Vaka of the Dalvya race, and having heard him praise Yudhishthira became highly pleased. And Dwaipayana and Narada and Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and Suhotra and Hotravahana; these and many other Brahmanas of rigid vows then adored Yudhishthira like Rishis adoring Purandara in heaven!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the Rishi Vaka advise Yudhishthira to seek the company of Brahmanas and the union of Brahmana and Kshatriya powers? Answer 1: Rishi Vaka advised Yudhishthira to seek the company of Brahmanas and the union of Brahmana and Kshatriya powers because he believed that a king should never desire to be without Brahmanas if he wishes to subdue both this world and the other for an extended period. The combination of Brahmana's wisdom and Kshatriya's might can help a king achieve prosperity and overcome his enemies. Reference 1: In the text, Rishi Vaka says, ""As fire becoming mightier with the wind consumeth straw and wood, so kings with Brahmanas consume all foes! ... The whole earth itself cheerfully yieldeth to such a combination."" Question 2: How did Rishi Vaka illustrate the importance of Brahmanas in a king's rule by citing the example of King Vali? Answer 2: Rishi Vaka illustrated the importance of Brahmanas in a king's rule by citing the example of King Vali, an Asura. Vali's desires were always fulfilled, and his wealth was inexhaustible because he cherished his subjects and practiced the duties that lead to salvation, relying on the guidance and counsel of Brahmanas. However, when he began to act wrongly towards them, he met with destruction. Reference 2: In the text, it is mentioned, ""King Vali cherishing his subjects practised those duties that lead to salvation, and knew not of any other means in this world than Brahmanas. ... He met with destruction when he began to practise wrong on them!"" Question 3: What did Rishi Vaka emphasize as the key to a king's prosperity and the adoration of the earth? Answer 3: Rishi Vaka emphasized that the key to a king's prosperity and the adoration of the earth is the presence and guidance of Brahmanas. A king who lives without a Brahmana and fails to uphold the duties taught by them will decrease in strength and might, just like an elephant without its driver. The earth bows to a ruler ruled by a Brahmana and taught by them in the path of righteousness. Reference 3: In the text, Rishi Vaka states, ""This earth with her wealth never adoreth long as her lord a Kshatriya living without a Brahmana! ... The earth, however, girt by the sea, boweth unto him who is ruled by a Brahmana and taught his duties by him!"" Question 4: How did the Brahmanas respond to Rishi Vaka's praise of Yudhishthira, and what did they do afterward? Answer 4: The Brahmanas who were with Yudhishthira worshipped Rishi Vaka and were highly pleased with his praise of Yudhishthira. After hearing Vaka's words and witnessing his admiration for the Pandava king, the Brahmanas adored Yudhishthira, just like Rishis adore Lord Indra in heaven. Reference 4: The text mentions, ""Then all those Brahmanas who were with Yudhishthira worshipped Vaka of the Dalvya race, and having heard him praise Yudhishthira became highly pleased. ... these and many other Brahmanas of rigid vows then adored Yudhishthira like Rishis adoring Purandara in heaven!""","[0.08525467664003372, -0.27373671531677246, -0.299068808555603, 0.15935441851615906, 0.38412711024284363, -0.2643429636955261, -0.04655156284570694, 0.12010888755321503, -0.45821741223335266, 0.1365586221218109, -0.09553650766611099, 0.1490606665611267, 0.16191448271274567, -0.49888065457344055, 0.14686094224452972, -0.22867080569267273, 0.021379435434937477, 0.10899947583675385, -0.014702951535582542, -0.05634216219186783, -0.0693618655204773, 0.08177938312292099, -0.023870304226875305, 0.3397282063961029, 0.07528872787952423, -0.14599432051181793, 0.06857778877019882, 0.5562324523925781, -0.19618211686611176, -0.4457480013370514, 0.08908003568649292, -0.30823230743408203, 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One day Vali asked his grand-father Prahlada, the chief of the Asuras and the Danavas, possessed of great wisdom and well-versed in the mysteries of the science of duty, saying, 'O sire, is forgiveness meritorious or might and energy such? I am puzzled as regards this; O sire, enlighten me who ask thee this! O thou conversant with all duties, tell me truly which of these is meritorious? I will strictly obey whatever thy command may be! Thus asked (by Vali), his wise grandfather, conversant with every conclusion, replied upon the whole subject unto his grand-son who had sought at his hands the resolution of his doubts. And Prahlada said, 'Know, O child, these two truths with certainty, viz., that might is not always meritorious and forgiveness also is not always meritorious! He that forgiveth always suffereth many evils. Servants and strangers and enemies always disregard him. No creature ever bendeth down unto him. Therefore it is, O child, that the learned applaud not a constant habit of forgiveness! The servants of an ever-forgiving person always disregard him, and contract numerous faults. These mean-minded men also seek to deprive him of his wealth. Vile souled servants also appropriate to themselves his vehicles and clothes and ornaments and apparel and beds and seats and food and drink and other articles of use. They do not also at the command of their master, give unto others the things they are directed to give Nor do they even worship their master with that respect which is their master's due. Disregard in this world is worse than death. O child, sons and servants and attendants and even strangers speak harsh words unto the man who always forgiveth. Persons, disregarding the man of an ever-forgiving temper, even desire his wife, and his wife also, becometh ready to act as she willeth. And servants also that are ever fond of pleasure, if they do not receive even slight punishments from their master, contract all sorts of vices, and the wicked ever injure such a master. These and many other demerits attach to those that are ever-forgiving! ""Listen now, O son of Virochana, to the demerits of those that are never forgiving! The man of wrath who, surrounded by darkness, always inflicteth, by help of his own energy, various kinds of punishment on persons whether they deserve them or not, is necessarily separated from his friends in consequence of that energy of his. Such a man is hated by both relatives and strangers. Such a man, because he insulteth others, suffereth loss of wealth and reapeth disregard and sorrow and hatred and confusion and enemies. The man of wrath, in consequence of his ire, inflicteth punishments on men and obtaineth (in return) harsh words. He is divested of his prosperity soon and even of life, not to say, of friends and relatives. He that putteth forth his might both upon his benefactor and his foe, is an object of alarm to the world, like a snake that hath taken shelter in a house, to the inmates thereof. What prosperity can he have who is an object of alarm to the world? People always do him an injury when they find a hole. Therefore, should men never exhibit might in excess nor forgiveness on all occasions. One should put forth his might and show his forgiveness on proper occasions. He that becometh forgiving at the proper time and harsh and mighty also at the proper time, obtaineth happiness both in this world and the other. ""'I shall now indicate the occasions in detail of forgiveness, as laid down by the learned, and which should ever be observed by all. Hearken unto me as I speak! He that hath done thee a service, even if he is guilty of a grave wrong unto thee, recollecting his former service, shouldst thou forgive that offender. Those also that have become offenders from ignorance and folly should be forgiven for learning and wisdom are not always easily attainable by man. They that having offended thee knowingly, plead ignorance should be punished, even if their offences be trivial. Such crooked men should never be pardoned. The first offence of every creature should be forgiven. The second offence, however, should be punished, even if it be trivial. If, however, a person commiteth an offence unwillingly, it hath been said that examining his plea well by a judicious enquiry, he should be pardoned. Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that hath been undertaken without reference to place and time. Therefore, do thou ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. And it hath been said that on occasions besides these, might should be put forth against transgressors.' ""Draupadi continued, 'I, therefore, regard, O king, that the time hath come for thee to put forth thy might! Unto those Kurus the covetous sons of Dhritarashtra who injure us always, the present is not the time for forgiveness! It behoveth thee to put forth thy might. The humble and forgiving person is disregarded; while those that are fierce persecute others. He, indeed, is a king who hath recourse to both, each according to its time!'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXVIII ""Draupadi continued, 'On this subject, the ancient story of the conversation between Prahlada and Vali, the son of Virochana, is quoted as an example. One day Vali asked his grand-father Prahlada, the chief of the Asuras and the Danavas, possessed of great wisdom and well-versed in the mysteries of the science of duty, saying, 'O sire, is forgiveness meritorious or might and energy such? I am puzzled as regards this; O sire, enlighten me who ask thee this! O thou conversant with all duties, tell me truly which of these is meritorious? I will strictly obey whatever thy command may be! Thus asked (by Vali), his wise grandfather, conversant with every conclusion, replied upon the whole subject unto his grand-son who had sought at his hands the resolution of his doubts. And Prahlada said, 'Know, O child, these two truths with certainty, viz., that might is not always meritorious and forgiveness also is not always meritorious! He that forgiveth always suffereth many evils. Servants and strangers and enemies always disregard him. No creature ever bendeth down unto him. Therefore it is, O child, that the learned applaud not a constant habit of forgiveness! The servants of an ever-forgiving person always disregard him, and contract numerous faults. These mean-minded men also seek to deprive him of his wealth. Vile souled servants also appropriate to themselves his vehicles and clothes and ornaments and apparel and beds and seats and food and drink and other articles of use. They do not also at the command of their master, give unto others the things they are directed to give Nor do they even worship their master with that respect which is their master's due. Disregard in this world is worse than death. O child, sons and servants and attendants and even strangers speak harsh words unto the man who always forgiveth. Persons, disregarding the man of an ever-forgiving temper, even desire his wife, and his wife also, becometh ready to act as she willeth. And servants also that are ever fond of pleasure, if they do not receive even slight punishments from their master, contract all sorts of vices, and the wicked ever injure such a master. These and many other demerits attach to those that are ever-forgiving! ""Listen now, O son of Virochana, to the demerits of those that are never forgiving! The man of wrath who, surrounded by darkness, always inflicteth, by help of his own energy, various kinds of punishment on persons whether they deserve them or not, is necessarily separated from his friends in consequence of that energy of his. Such a man is hated by both relatives and strangers. Such a man, because he insulteth others, suffereth loss of wealth and reapeth disregard and sorrow and hatred and confusion and enemies. The man of wrath, in consequence of his ire, inflicteth punishments on men and obtaineth (in return) harsh words. He is divested of his prosperity soon and even of life, not to say, of friends and relatives. He that putteth forth his might both upon his benefactor and his foe, is an object of alarm to the world, like a snake that hath taken shelter in a house, to the inmates thereof. What prosperity can he have who is an object of alarm to the world? People always do him an injury when they find a hole. Therefore, should men never exhibit might in excess nor forgiveness on all occasions. One should put forth his might and show his forgiveness on proper occasions. He that becometh forgiving at the proper time and harsh and mighty also at the proper time, obtaineth happiness both in this world and the other. ""'I shall now indicate the occasions in detail of forgiveness, as laid down by the learned, and which should ever be observed by all. Hearken unto me as I speak! He that hath done thee a service, even if he is guilty of a grave wrong unto thee, recollecting his former service, shouldst thou forgive that offender. Those also that have become offenders from ignorance and folly should be forgiven for learning and wisdom are not always easily attainable by man. They that having offended thee knowingly, plead ignorance should be punished, even if their offences be trivial. Such crooked men should never be pardoned. The first offence of every creature should be forgiven. The second offence, however, should be punished, even if it be trivial. If, however, a person commiteth an offence unwillingly, it hath been said that examining his plea well by a judicious enquiry, he should be pardoned. Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that hath been undertaken without reference to place and time. Therefore, do thou ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. And it hath been said that on occasions besides these, might should be put forth against transgressors.' ""Draupadi continued, 'I, therefore, regard, O king, that the time hath come for thee to put forth thy might! Unto those Kurus the covetous sons of Dhritarashtra who injure us always, the present is not the time for forgiveness! It behoveth thee to put forth thy might. The humble and forgiving person is disregarded; while those that are fierce persecute others. He, indeed, is a king who hath recourse to both, each according to its time!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: In the conversation between Prahlada and Vali, what did Prahlada emphasize about the constant habit of forgiveness? Answer 1: Prahlada emphasized that the constant habit of forgiveness can lead to suffering and numerous evils. Those who always forgive are often disregarded, face disrespect from servants and strangers, and can be taken advantage of by mean-minded individuals. Prahlada cautioned that forgiveness should not be practiced at all times. Reference 1: In the text, Prahlada says, ""No creature ever bendeth down unto him. Therefore it is, O child, that the learned applaud not a constant habit of forgiveness! ... Vile souled servants also appropriate to themselves his vehicles and clothes and ornaments and apparel and beds and seats and food and drink and other articles of use."" Question 2: According to Prahlada, why is disregard worse than death for someone who forgives constantly? Answer 2: Prahlada believes that disregard is worse than death for someone who forgives constantly because those who always forgive face harsh words, disrespect, and mistreatment from servants, relatives, and even strangers. Such individuals may lose their wealth, and servants can take advantage of their forgiving nature to commit various vices. In essence, being constantly forgiving can lead to suffering and loss. Reference 2: Prahlada mentions, ""Disregard in this world is worse than death. O child, sons and servants and attendants and even strangers speak harsh words unto the man who always forgiveth."" Question 3: What advice does Prahlada give regarding when to practice forgiveness and when to use might? Answer 3: Prahlada advises that forgiveness should be exercised on specific occasions, such as when someone has done a service, acted out of ignorance or folly, or committed a first offense. However, for those who knowingly commit offenses and plead ignorance, their second offense should be punished. He emphasizes that might should be used judiciously and at the right time, not in excess, and that humility is a powerful quality that can vanquish might. Reference 3: Prahlada mentions, ""He that hath done thee a service, even if he is guilty of a grave wrong unto thee, recollecting his former service, shouldst thou forgive that offender... humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness."" Question 4: How does Draupadi interpret Prahlada's advice in the context of the Kurus and their actions towards the Pandavas? Answer 4: Draupadi interprets Prahlada's advice to suggest that the time has come for Yudhishthira to put forth his might and not constantly forgive the covetous sons of Dhritarashtra, the Kurus. She believes that forgiveness, when practiced constantly, leads to disregard, and that the humble and forgiving are often disregarded while the fierce persecute others. Draupadi urges Yudhishthira to use might when necessary, considering the actions of the Kurus who constantly injure them. Reference 4: In the text, Draupadi states, ""Unto those Kurus the covetous sons of Dhritarashtra who injure us always, the present is not the time for forgiveness! ... 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I cannot reproach thee for thy torturing me thus by piercing me with thy arrowy words. From my folly alone hath this calamity come against you. I sought to cast the dice desiring to snatch from Dhritarashtra's son his kingdom with the sovereignty. It was therefore that, that cunning gambler--Suvala's son--played against me on behalf of Suyodhana. Sakuni, a native of the hilly country, is exceedingly artful. Casting the dice in the presence of the assembly, unacquainted as I am with artifices of any kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we have been overwhelmed with this calamity. Beholding the dice favourable to the wishes of Sakuni in odds and evens, I could have controlled my mind. Anger, however, driveth off a person's patience. O child, the mind cannot be kept under control when it is influenced by hauteur, vanity, or pride. I do not reproach thee, O Bhimasena, for the words thou usest. I only regard that what hath befallen us was pre-ordained. When king Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us into misery and even slavery, then, O Bhima, it was Draupadi that rescued us. When summoned again to the assembly for playing once more, thou knowest as well as Arjuna what Dhritarashtra's son told me, in the presence of all the Bharatas, regarding the stake for which we were to play. His words were, O prince Ajatsatru, (if vanquished), thou shalt have with all thy brothers, to dwell, to the knowledge of all men, for twelve years in the forest of thy choice, passing the thirteenth year in secrecy. If during the latter period, the spies of the Bharatas, hearing of thee, succeed in discovering thee, thou shalt have again to live in the forest for the same period, passing once more the last year in secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I promise truly in this assembly of the Kurus, that if thou canst pass this time confounding my spies and undiscovered by them, then, O Bharata, this kingdom of the five rivers is once more thine. We also, O Bharata, if vanquished by thee, shall, all of us, abandoning all our wealth, pass the same period, according to the same rules. Thus addressed by the prince, I replied unto him in the midst of all the Kurus, 'So be it!' The wretched game then commenced. We were vanquished and have been exiled. It is for this that we are wandering miserably over different woody regions abounding with discomfort. Suyodhana, however, still dissatisfied, gave himself up to anger, and urged the Kurus as also all those under his sway to express their joy at our calamity. Having entered into such an agreement in the presence of all good men, who dareth break it for the sake of a kingdom on earth? For a respectable person, I think, even death itself is lighter than the acquisition of sovereignty by an act of transgression. At the time of the play, thou hadst desired to burn my hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze thy own hands. If thou couldst do what thou hadst desired, could this calamity befall us? Conscious of thy prowess, why didst thou not, O Bhima, say so before we entered into such an agreement? Overwhelmed with the consequence of our pledge, and the time itself having passed, what is the use of thy addressing me these harsh words? O Bhima, this is my great grief that we could not do anything even beholding Draupadi persecuted in that way. My heart burneth as if I have drunk some poisonous liquid. Having, however, given that pledge in the midst of the Kuru heroes, I am unable to violate it now. Wait, O Bhima, for the return of our better days, like the scatterer of seeds waiting for the harvest. When one that hath been first injured, succeedeth in revenging himself upon his foe at a time when the latter's enmity hath borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earneth undying fame. Such a man obtaineth great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, O Bhima, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence. Kingdom, sons, fame, wealth,--all these do not come up to even a sixteenth part of truth.' 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXIV Vaisampayana said, ""Thus addressed by Bhimasena, the high-souled king Ajatasatru firmly devoted to truth, mustering his patience, after a few moments said these words, 'No doubt, O Bharata, all this is true. I cannot reproach thee for thy torturing me thus by piercing me with thy arrowy words. From my folly alone hath this calamity come against you. I sought to cast the dice desiring to snatch from Dhritarashtra's son his kingdom with the sovereignty. It was therefore that, that cunning gambler--Suvala's son--played against me on behalf of Suyodhana. Sakuni, a native of the hilly country, is exceedingly artful. Casting the dice in the presence of the assembly, unacquainted as I am with artifices of any kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we have been overwhelmed with this calamity. Beholding the dice favourable to the wishes of Sakuni in odds and evens, I could have controlled my mind. Anger, however, driveth off a person's patience. O child, the mind cannot be kept under control when it is influenced by hauteur, vanity, or pride. I do not reproach thee, O Bhimasena, for the words thou usest. I only regard that what hath befallen us was pre-ordained. When king Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us into misery and even slavery, then, O Bhima, it was Draupadi that rescued us. When summoned again to the assembly for playing once more, thou knowest as well as Arjuna what Dhritarashtra's son told me, in the presence of all the Bharatas, regarding the stake for which we were to play. His words were, O prince Ajatsatru, (if vanquished), thou shalt have with all thy brothers, to dwell, to the knowledge of all men, for twelve years in the forest of thy choice, passing the thirteenth year in secrecy. If during the latter period, the spies of the Bharatas, hearing of thee, succeed in discovering thee, thou shalt have again to live in the forest for the same period, passing once more the last year in secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I promise truly in this assembly of the Kurus, that if thou canst pass this time confounding my spies and undiscovered by them, then, O Bharata, this kingdom of the five rivers is once more thine. We also, O Bharata, if vanquished by thee, shall, all of us, abandoning all our wealth, pass the same period, according to the same rules. Thus addressed by the prince, I replied unto him in the midst of all the Kurus, 'So be it!' The wretched game then commenced. We were vanquished and have been exiled. It is for this that we are wandering miserably over different woody regions abounding with discomfort. Suyodhana, however, still dissatisfied, gave himself up to anger, and urged the Kurus as also all those under his sway to express their joy at our calamity. Having entered into such an agreement in the presence of all good men, who dareth break it for the sake of a kingdom on earth? For a respectable person, I think, even death itself is lighter than the acquisition of sovereignty by an act of transgression. At the time of the play, thou hadst desired to burn my hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze thy own hands. If thou couldst do what thou hadst desired, could this calamity befall us? Conscious of thy prowess, why didst thou not, O Bhima, say so before we entered into such an agreement? Overwhelmed with the consequence of our pledge, and the time itself having passed, what is the use of thy addressing me these harsh words? O Bhima, this is my great grief that we could not do anything even beholding Draupadi persecuted in that way. My heart burneth as if I have drunk some poisonous liquid. Having, however, given that pledge in the midst of the Kuru heroes, I am unable to violate it now. Wait, O Bhima, for the return of our better days, like the scatterer of seeds waiting for the harvest. When one that hath been first injured, succeedeth in revenging himself upon his foe at a time when the latter's enmity hath borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earneth undying fame. Such a man obtaineth great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, O Bhima, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence. Kingdom, sons, fame, wealth,--all these do not come up to even a sixteenth part of truth.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What does King Ajatasatru (Yudhishthira) attribute as the cause of their calamity and exile in the forest? Answer 1: King Ajatasatru attributes their calamity and exile in the forest to his own folly of engaging in a fateful game of dice with Duryodhana, which led to their defeat and the subsequent exile. He acknowledges that it was his desire to win the kingdom from Duryodhana through gambling that resulted in their misfortune. Reference 1: In the text, King Ajatasatru says, ""I cannot reproach thee for thy torturing me thus by piercing me with thy arrowy words. From my folly alone hath this calamity come against you. I sought to cast the dice desiring to snatch from Dhritarashtra's son his kingdom with the sovereignty."" Question 2: What condition did Duryodhana impose on Yudhishthira before their game of dice, and how did Yudhishthira respond? Answer 2: Before their game of dice, Duryodhana imposed a condition on Yudhishthira that if defeated, he and his brothers would have to dwell in the forest of their choice for twelve years, followed by a thirteenth year in secrecy. Yudhishthira accepted this condition and pledged to abide by it. He made this agreement in the presence of the Kurus. Reference 2: In the text, King Ajatasatru (Yudhishthira) recounts, ""His words were, O prince Ajatsatru, (if vanquished), thou shalt have with all thy brothers, to dwell, to the knowledge of all men, for twelve years in the forest of thy choice, passing the thirteenth year in secrecy. If during the latter period, the spies of the Bharatas, hearing of thee, succeed in discovering thee, thou shalt have again to live in the forest for the same period, passing once more the last year in secrecy."" Question 3: How does Yudhishthira express his reluctance to break the agreement made with Duryodhana, despite the suffering and exile they are experiencing? Answer 3: Yudhishthira expresses his reluctance to break the agreement made with Duryodhana by emphasizing the importance of keeping one's word and the sanctity of their pledge. He considers violating the agreement for the sake of regaining a kingdom on Earth as an act of transgression, even worse than death. Yudhishthira firmly believes in the supremacy of virtue and truth over all worldly possessions and desires. Reference 3: Yudhishthira states, ""For a respectable person, I think, even death itself is lighter than the acquisition of sovereignty by an act of transgression... O Bhima, this is my great grief that we could not do anything even beholding Draupadi persecuted in that way. My heart burneth as if I have drunk some poisonous liquid... I regard virtue as superior to life itself and a blessed state of celestial existence."" Question 4: How does Yudhishthira respond to Bhima's questioning of his decision to keep the pledge made in the game of dice? Answer 4: Yudhishthira responds to Bhima's questioning by explaining that he cannot violate the pledge made in the game of dice, even though he acknowledges the suffering they are enduring. He emphasizes that they must wait for better days to come, like a scatterer of seeds waiting for the harvest. Yudhishthira holds steadfast to the belief that their promise must remain true. Reference 4: Question 5: According to Yudhishthira, what does a person achieve when they succeed in revenging themselves upon their foe at a time when the latter's enmity has borne fruit and flowers? Answer 5: According to Yudhishthira, when a person succeeds in revenging themselves upon their foe at a time when the latter's enmity has borne fruit and flowers, they accomplish a great feat by their prowess. Such individuals earn undying fame, great prosperity, and the respect of their enemies and friends alike. Their enemies bow down to them, and their friends gather around them, seeking protection. Reference 4: Yudhishthira mentions, ""Such a brave person earneth undying fame. Such a man obtaineth great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection.""","[0.02901804819703102, 0.028903445228934288, -0.29533153772354126, 0.2613159716129303, 0.4328059256076813, -0.20595331490039825, -0.11457637697458267, 0.27004462480545044, -0.19309039413928986, 0.23001934587955475, -0.11044474691152573, 0.1852627992630005, 0.2239207625389099, -0.5411878824234009, 0.06670601665973663, 0.011845043860375881, -0.008918089792132378, -0.050087109208106995, 0.06376063823699951, 0.15103070437908173, -0.19191718101501465, -0.01902124658226967, -0.21613186597824097, 0.31773433089256287, -0.03159405291080475, -0.08069849759340286, 0.04233325272798538, 0.36820971965789795, -0.23903174698352814, -0.6364297866821289, 0.0346856452524662, -0.16114550828933716, 0.12036504596471786, 0.2614781856536865, -0.0001018559341900982, -0.076866514980793, 0.16951824724674225, -0.055769894272089005, -0.14851410686969757, 0.3099616765975952, 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How can he, O son of Kunti, wait whose life is shortened every moment, even like a quantity of collyrium that is lessened each time a grain is taken up by the needle? He only whose life is unlimited or who knoweth with certitude what the period of his life is, and who knoweth the future as if it were before his eyes, can indeed wait for the arrival of (an expected) time. If we wait, O king, for thirteen years, that period, shortening our lives, will bring us nearer to death. Death is sure to overtake every creature having a corporeal existence. Therefore, we should strive for the possession of our kingdom before we die. He that faileth to achieve fame, by failing to chastise his foes, is like an unclean thing. He is a useless burden on the earth like an incapacitated bull and perisheth ingloriously. The man who, destitute of strength, and courage, chastiseth not his foes, liveth in vain, I regard such a one as low-born. Thy hand can rain gold; thy fame spreadeth over the whole earth; slaying thy foes, therefore, in battle, enjoy thou the wealth acquired by the might of thy arms. O repressor of all foes, O king, if a man slaying his injurer, goeth the very day into hell, that hell becometh heaven to him. O king, the pain one feeleth in having to suppress one's wrath is more burning than fire itself. Even now I burn with it and cannot sleep in the day or the night. This son of Pritha, called Vibhatsu, is foremost in drawing the bow-string. He certainly burneth with grief, though he liveth here like a lion in his den. This one that desireth to slay without aid all wielders of the bow on earth, represseth the wrath that riseth in his breast, like a mighty elephant. Nakula, Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to please thee. And all our friends along with the Srinjayas equally desire to please thee. I alone, and Prativindhya's mother speak unto thee burning with grief. Whatever I speak unto thee is agreeable to all of them, for all of them plunged in distress, eagerly wish for battle. Then, O monarch, what more wretched a calamity can overtake us that our kingdom should be wrested from us by weak and contemptible foes and enjoyed by them? O king, from the weakness of thy disposition thou feelest shame in violating thy pledge. But, O slayer of foes, no one applaudeth thee for thus suffering such pain in consequence of the kindliness of thy disposition. Thy intellect, O king, seeth not the truth, like that of a foolish and ignorant person of high birth who hath committed the words of the Vedas to memory without understanding their sense. Thou art kind like a Brahmana. How hast thou been born in the Kshatriya order? They that are born in the Kshatriya order are generally of crooked hearts. Thou hast heard (recited) the duties of kings, as promulgated by Manu, fraught with crookedness and unfairness and precepts opposed to tranquillity and virtue. Why dost thou then, O king, forgive the wicked sons of Dhritarashtra? Thou hast intelligence, prowess, learning and high birth. Why dost thou then, O tiger among men, act in respect of thy duties, like a huge snake that is destitute of motion? O son of Kunti, he that desireth to conceal us, only wisheth to conceal the mountains of Himavat by means of a handful of grass. O son of Pritha, known as thou art over whole earth, thou wilt not be able to live unknown, like the sun that can never course through the sky unknown to men. Like a large tree in a well-watered region with spreading branches and flowers and leaves, or like Indra's elephant, how will Jishnu live unknown? How also will these children, the brothers, Nakula and Sahadeva, equal unto a couple of young lions, both live in secret? How, O son of Pritha, will Krishna--the daughter of Drupada--a princess and mother of heroes, of virtuous deeds and known over all the world, live unknown? Me also, everybody knoweth from my boyhood. I do not see how I can live unknown. As well mighty mountains of Meru be sought to be concealed. Then, again, many kings had been expelled by us from their kingdom. These kings and princes will all follow the bad son of Dhritarashtra, for robbed and exiled by us, they have not still become friendly. Desiring to do good unto Dhritarashtra, they will certainly seek to injure us. They will certainly set against us numerous spies in disguise. If these discover us and report their discovery, a great danger will overtake us. We have already lived in the woods full thirteen months. Regard them, O king, for their length as thirteen years. The wise have said that a month is a substitute for a year, like the pot-herb that is regarded as a substitute for the Soma. Or, (if thou breakest thy pledge), O king, thou mayst free thyself from this sin by offering good savoury food to a quiet bull carrying sacred burdens. Therefore, O king resolve thou to slay thy enemies. There is no virtue higher than fighting, for every Kshatriya!"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXV Bhima said, 'O king, unsubstantial as thou art like froth, unstable like a fruit (falling when ripe), dependent on time, and mortal, having entered into an agreement in respect of time, which is infinite and immeasurable, quick like a shaft or flowing like a stream, and carrying everything before it like death itself, how canst regard it as available by thee? How can he, O son of Kunti, wait whose life is shortened every moment, even like a quantity of collyrium that is lessened each time a grain is taken up by the needle? He only whose life is unlimited or who knoweth with certitude what the period of his life is, and who knoweth the future as if it were before his eyes, can indeed wait for the arrival of (an expected) time. If we wait, O king, for thirteen years, that period, shortening our lives, will bring us nearer to death. Death is sure to overtake every creature having a corporeal existence. Therefore, we should strive for the possession of our kingdom before we die. He that faileth to achieve fame, by failing to chastise his foes, is like an unclean thing. He is a useless burden on the earth like an incapacitated bull and perisheth ingloriously. The man who, destitute of strength, and courage, chastiseth not his foes, liveth in vain, I regard such a one as low-born. Thy hand can rain gold; thy fame spreadeth over the whole earth; slaying thy foes, therefore, in battle, enjoy thou the wealth acquired by the might of thy arms. O repressor of all foes, O king, if a man slaying his injurer, goeth the very day into hell, that hell becometh heaven to him. O king, the pain one feeleth in having to suppress one's wrath is more burning than fire itself. Even now I burn with it and cannot sleep in the day or the night. This son of Pritha, called Vibhatsu, is foremost in drawing the bow-string. He certainly burneth with grief, though he liveth here like a lion in his den. This one that desireth to slay without aid all wielders of the bow on earth, represseth the wrath that riseth in his breast, like a mighty elephant. Nakula, Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to please thee. And all our friends along with the Srinjayas equally desire to please thee. I alone, and Prativindhya's mother speak unto thee burning with grief. Whatever I speak unto thee is agreeable to all of them, for all of them plunged in distress, eagerly wish for battle. Then, O monarch, what more wretched a calamity can overtake us that our kingdom should be wrested from us by weak and contemptible foes and enjoyed by them? O king, from the weakness of thy disposition thou feelest shame in violating thy pledge. But, O slayer of foes, no one applaudeth thee for thus suffering such pain in consequence of the kindliness of thy disposition. Thy intellect, O king, seeth not the truth, like that of a foolish and ignorant person of high birth who hath committed the words of the Vedas to memory without understanding their sense. Thou art kind like a Brahmana. How hast thou been born in the Kshatriya order? They that are born in the Kshatriya order are generally of crooked hearts. Thou hast heard (recited) the duties of kings, as promulgated by Manu, fraught with crookedness and unfairness and precepts opposed to tranquillity and virtue. Why dost thou then, O king, forgive the wicked sons of Dhritarashtra? Thou hast intelligence, prowess, learning and high birth. Why dost thou then, O tiger among men, act in respect of thy duties, like a huge snake that is destitute of motion? O son of Kunti, he that desireth to conceal us, only wisheth to conceal the mountains of Himavat by means of a handful of grass. O son of Pritha, known as thou art over whole earth, thou wilt not be able to live unknown, like the sun that can never course through the sky unknown to men. Like a large tree in a well-watered region with spreading branches and flowers and leaves, or like Indra's elephant, how will Jishnu live unknown? How also will these children, the brothers, Nakula and Sahadeva, equal unto a couple of young lions, both live in secret? How, O son of Pritha, will Krishna--the daughter of Drupada--a princess and mother of heroes, of virtuous deeds and known over all the world, live unknown? Me also, everybody knoweth from my boyhood. I do not see how I can live unknown. As well mighty mountains of Meru be sought to be concealed. Then, again, many kings had been expelled by us from their kingdom. These kings and princes will all follow the bad son of Dhritarashtra, for robbed and exiled by us, they have not still become friendly. Desiring to do good unto Dhritarashtra, they will certainly seek to injure us. They will certainly set against us numerous spies in disguise. If these discover us and report their discovery, a great danger will overtake us. We have already lived in the woods full thirteen months. Regard them, O king, for their length as thirteen years. The wise have said that a month is a substitute for a year, like the pot-herb that is regarded as a substitute for the Soma. Or, (if thou breakest thy pledge), O king, thou mayst free thyself from this sin by offering good savoury food to a quiet bull carrying sacred burdens. Therefore, O king resolve thou to slay thy enemies. There is no virtue higher than fighting, for every Kshatriya!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What reasons does Bhima provide to King Yudhishthira for not waiting and breaking the pledge they made in the game of dice? Answer 1: Bhima offers several reasons for not waiting and breaking the pledge, including the finite and unpredictable nature of human life, the relentless passage of time, the imminent approach of death, and the obligation to seize their kingdom before it's too late. He argues that waiting for thirteen years would only bring them closer to death without guaranteeing success. Reference 1: In the text, Bhima states, ""He only whose life is unlimited or who knoweth with certitude what the period of his life is, and who knoweth the future as if it were before his eyes, can indeed wait for the arrival of (an expected) time... If we wait, O king, for thirteen years, that period, shortening our lives, will bring us nearer to death."" Question 2: What does Bhima suggest about the consequences of not taking revenge on one's enemies? Answer 2: Bhima emphasizes that failing to take revenge on one's enemies results in living a life of insignificance and shame. He compares such individuals to unclean and useless burdens on the Earth, emphasizing the importance of asserting one's strength and courage to chastise their foes. Reference 2: In the text, Bhima asserts, ""He that faileth to achieve fame, by failing to chastise his foes, is like an unclean thing. He is a useless burden on the earth like an incapacitated bull and perisheth ingloriously."" Question 3: How does Bhima describe the pain of suppressing one's wrath? Answer 3: Bhima describes the pain of suppressing one's wrath as more burning than fire itself. He conveys the intense inner turmoil that comes from holding back one's anger, which can be so agonizing that it disrupts both day and night. Reference 3: Bhima says, ""The pain one feeleth in having to suppress one's wrath is more burning than fire itself. Even now I burn with it and cannot sleep in the day or the night."" Question 4: According to Bhima, what should one do when they slay their injurer, even if it leads them to hell? Answer 4: Bhima asserts that when one slays their injurer, even if it leads them to hell, that hell becomes heaven for them. He highlights the importance of avenging wrongs and obtaining personal satisfaction through retribution. Reference 4: Bhima states, ""O king, if a man slaying his injurer, goeth the very day into hell, that hell becometh heaven to him."" Question 5: How does Bhima describe Yudhishthira's disposition and decision-making in relation to their enemies, particularly the sons of Dhritarashtra? Answer 5: Bhima characterizes Yudhishthira's disposition as kind and virtuous, akin to that of a Brahmana, and he questions why Yudhishthira, born in the Kshatriya order, refrains from punishing their enemies. Bhima suggests that Yudhishthira's decision to forgive the sons of Dhritarashtra due to his kind disposition is misguided and not applauded by others. Reference 5: Bhima says, ""Thou art kind like a Brahmana. How hast thou been born in the Kshatriya order? They that are born in the Kshatriya order are generally of crooked hearts... Thou hast intelligence, prowess, learning, and high birth. Why dost thou then, O tiger among men, act in respect of thy duties, like a huge snake that is destitute of motion?""","[0.3207607567310333, -0.3311396837234497, -0.2726570963859558, -0.048218660056591034, 0.4137893617153168, -0.07850663363933563, 0.03532753512263298, 0.2605843245983124, -0.07847870141267776, 0.18676845729351044, -0.13277585804462433, 0.08785044401884079, -0.00889210868626833, -0.5664082169532776, -0.07074133306741714, -0.26473790407180786, -0.24661675095558167, 0.36572179198265076, 0.11635473370552063, 0.2922610938549042, -0.035369519144296646, 0.11756578087806702, -0.2527126967906952, 0.3444086015224457, -0.18637917935848236, -0.1289220005273819, 0.2117772400379181, 0.40131133794784546, -0.2119670808315277, -0.4792971909046173, 0.10412441194057465, -0.08968249708414078, 0.07804521173238754, 0.18691039085388184, -9.921174932969734e-05, -0.26325470209121704, 0.4629706144332886, 0.031571581959724426, -0.09407047927379608, 0.24277721345424652, 0.00903832446783781, 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Taking hold of Arjuna's hands, with a smiling face and in gentle accents, that chastiser of foes--the virtuous Yudhishthira--apparently after reflecting for a moment, spake these words in private unto Dhananjaya, 'O Bharata, the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and Karna, and Drona's son. They fully know all sorts of Brahma and celestial and human and Vayavya weapons, together with the modes of using and warding them off. All of them are conciliated and honoured and gratified by Dhritarashtra's son who behaveth unto them as one should behave unto his preceptor. Towards all his warriors Dhritarashtra's son behaveth with great affection; and all the chiefs honoured and gratified by him, seek his good in return. Thus honoured by him, they will not fail to put forth their might. The whole earth, besides, is now under Duryodhana's sway, with all the villages and towns, O son of Pritha, and all the seas and woods and mines! Thou alone art our sole refuge. On thee resteth a great burden. I shall, therefore, O chastiser of all foes, tell thee what thou art to do now. I have obtained a science from Krishna Dwaipayana. Used by thee, that science will expose the whole universe to thee. O child, attentively receive thou that science from me, and in due time (by its aid) attain thou the grace of the celestials. And, O bull of the Bharata race, devote thyself to fierce asceticism. Armed with the bow and sword, and cased in mail, betake thyself to austerities and good vows, and go thou northwards, O child, without giving way to anybody. O Dhananjaya, all celestial weapons are with Indra. The celestials, from fear of Vritra, imparted at the time all their might to Sakra. Gathered together in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will give thee all his weapons. Taking the bow set thou out this very day in order to behold Purandara."" Vaisampayana continued, ""Having said this, the exalted Yudhishthira the just, imparted that science unto Arjuna. And the elder brother having communicated with due rites the knowledge unto his heroic brother, with speech and body and mind under perfect control, commanded him to depart. And at the command of Yudhishthira, the strong-armed Arjuna, taking up the Gandiva as also his inexhaustible quivers, and accoutred in mail and gauntlets and finger-protectors made of the skin of the guana, and having poured oblations into the fire and made the Brahmanas to utter benedictions after gifts, set out (from Kamyaka) with the objects of beholding Indra. And armed with the bow, the hero, at the time of setting out heaved a sigh and cast a look upwards for achieving the death of Dhritarashtra's sons. And beholding Kunti's son thus armed and about to set out, the Brahmanas and Siddhas and invisible spirits addressed him, saying, 'O son of Kunti, obtain thou soon what thou wishest.' And the Brahmanas, also uttering benedictions said, 'Achieve thou the object thou hast in view. Let victory be truly thine.' And beholding the heroic Arjuna, of thighs stout as the trunks of the Sala, about to set out taking away with him the hearts of all, Krishna addressed him saying, 'O thou strong-armed one, let all that Kunti had desired at thy birth, and let all that thou desirest, be accomplished, O Dhananjaya! Let no one amongst us be ever again born in the order of Kshatriyas. I always bow down unto the Brahmanas whose mode of living is mendicancy. This is my great grief that the wretch Duryodhana beholding me in the assembly of princes mockingly called me a cow! Besides this he told me in the midst of that assembly many other hard things. But the grief I experience at parting with thee is far greater than any I felt at those insults. Certainly, in thy absence, thy brothers will while away their waking hours in repeatedly talking of thy heroic deeds! If, however, O son of Pritha, thou stayest away for any length of time, we shall derive no pleasure from our enjoyments or from wealth. Nay, life itself will be distasteful to us. O son of Pritha, our weal, and woe, life and death, our kingdom and prosperity, are all dependent on thee. O Bharata, I bless thee, let success be thine. O sinless one, thy (present) task thou wilt be able to achieve even against powerful enemies. O thou of great strength, go thou to win success with speed. Let dangers be not thine. I bow to Dhatri and Vidhatri! I bless thee. Let prosperity be thine. And, O Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi, Saraswati, all protect thee on thy way, for thou ever worshippest thy elder brother and ever obeyest his commands. And, O bull of the Bharata race, I bow to the Vasus, the Rudras and Adityas, the Manilas, the Viswadevas, and the Sadhyas, for procuring thy welfare. And, O Bharata, be thou safe from all spirits of mischief belonging to the sky, the earth, and the heaven, and from such other spirits generally.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXVII Vaisampayana said, ""After some time, Yudhishthira the just, remembering the command of the Muni (Vyasa) and calling unto himself that bull among men--Arjuna--possessed of great wisdom, addressed him in private. Taking hold of Arjuna's hands, with a smiling face and in gentle accents, that chastiser of foes--the virtuous Yudhishthira--apparently after reflecting for a moment, spake these words in private unto Dhananjaya, 'O Bharata, the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and Karna, and Drona's son. They fully know all sorts of Brahma and celestial and human and Vayavya weapons, together with the modes of using and warding them off. All of them are conciliated and honoured and gratified by Dhritarashtra's son who behaveth unto them as one should behave unto his preceptor. Towards all his warriors Dhritarashtra's son behaveth with great affection; and all the chiefs honoured and gratified by him, seek his good in return. Thus honoured by him, they will not fail to put forth their might. The whole earth, besides, is now under Duryodhana's sway, with all the villages and towns, O son of Pritha, and all the seas and woods and mines! Thou alone art our sole refuge. On thee resteth a great burden. I shall, therefore, O chastiser of all foes, tell thee what thou art to do now. I have obtained a science from Krishna Dwaipayana. Used by thee, that science will expose the whole universe to thee. O child, attentively receive thou that science from me, and in due time (by its aid) attain thou the grace of the celestials. And, O bull of the Bharata race, devote thyself to fierce asceticism. Armed with the bow and sword, and cased in mail, betake thyself to austerities and good vows, and go thou northwards, O child, without giving way to anybody. O Dhananjaya, all celestial weapons are with Indra. The celestials, from fear of Vritra, imparted at the time all their might to Sakra. Gathered together in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will give thee all his weapons. Taking the bow set thou out this very day in order to behold Purandara."" Vaisampayana continued, ""Having said this, the exalted Yudhishthira the just, imparted that science unto Arjuna. And the elder brother having communicated with due rites the knowledge unto his heroic brother, with speech and body and mind under perfect control, commanded him to depart. And at the command of Yudhishthira, the strong-armed Arjuna, taking up the Gandiva as also his inexhaustible quivers, and accoutred in mail and gauntlets and finger-protectors made of the skin of the guana, and having poured oblations into the fire and made the Brahmanas to utter benedictions after gifts, set out (from Kamyaka) with the objects of beholding Indra. And armed with the bow, the hero, at the time of setting out heaved a sigh and cast a look upwards for achieving the death of Dhritarashtra's sons. And beholding Kunti's son thus armed and about to set out, the Brahmanas and Siddhas and invisible spirits addressed him, saying, 'O son of Kunti, obtain thou soon what thou wishest.' And the Brahmanas, also uttering benedictions said, 'Achieve thou the object thou hast in view. Let victory be truly thine.' And beholding the heroic Arjuna, of thighs stout as the trunks of the Sala, about to set out taking away with him the hearts of all, Krishna addressed him saying, 'O thou strong-armed one, let all that Kunti had desired at thy birth, and let all that thou desirest, be accomplished, O Dhananjaya! Let no one amongst us be ever again born in the order of Kshatriyas. I always bow down unto the Brahmanas whose mode of living is mendicancy. This is my great grief that the wretch Duryodhana beholding me in the assembly of princes mockingly called me a cow! Besides this he told me in the midst of that assembly many other hard things. But the grief I experience at parting with thee is far greater than any I felt at those insults. Certainly, in thy absence, thy brothers will while away their waking hours in repeatedly talking of thy heroic deeds! If, however, O son of Pritha, thou stayest away for any length of time, we shall derive no pleasure from our enjoyments or from wealth. Nay, life itself will be distasteful to us. O son of Pritha, our weal, and woe, life and death, our kingdom and prosperity, are all dependent on thee. O Bharata, I bless thee, let success be thine. O sinless one, thy (present) task thou wilt be able to achieve even against powerful enemies. O thou of great strength, go thou to win success with speed. Let dangers be not thine. I bow to Dhatri and Vidhatri! I bless thee. Let prosperity be thine. And, O Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi, Saraswati, all protect thee on thy way, for thou ever worshippest thy elder brother and ever obeyest his commands. And, O bull of the Bharata race, I bow to the Vasus, the Rudras and Adityas, the Manilas, the Viswadevas, and the Sadhyas, for procuring thy welfare. And, O Bharata, be thou safe from all spirits of mischief belonging to the sky, the earth, and the heaven, and from such other spirits generally.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why does Yudhishthira instruct Arjuna to go northwards and perform asceticism? Answer 1: Yudhishthira advises Arjuna to go northwards and engage in asceticism to obtain celestial weapons. He suggests that Arjuna should seek the grace of the celestials and that, by performing austerities and good vows, he will be able to acquire these divine weapons. Reference 1: In the text, Yudhishthira instructs Arjuna, ""Armed with the bow and sword, and cased in mail, betake thyself to austerities and good vows, and go thou northwards, O child, without giving way to anybody. Gathered together in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will give thee all his weapons."" Question 2: What knowledge does Yudhishthira impart to Arjuna before his departure? Answer 2: Yudhishthira imparts a special science or knowledge to Arjuna. While the text does not provide specific details about this knowledge, it is implied that this knowledge is significant for Arjuna's journey and quest to obtain celestial weapons. Reference 2: The text mentions that Yudhishthira communicated this knowledge to Arjuna, stating, ""Having said this, the exalted Yudhishthira the just, imparted that science unto Arjuna."" Question 3: Who does Yudhishthira advise Arjuna to approach for obtaining celestial weapons? Answer 3: Yudhishthira advises Arjuna to approach Indra, also known as Purandara, to obtain celestial weapons. He suggests that Indra possesses all the celestial weapons and that Arjuna should seek his assistance in acquiring them. Reference 3: Yudhishthira tells Arjuna, ""Taking the bow set thou out this very day in order to behold Purandara."" Question 4: What do the Brahmanas, Siddhas, and invisible spirits say to Arjuna as he is about to depart? Answer 4: As Arjuna prepares to depart, the Brahmanas, Siddhas, and invisible spirits offer him blessings and words of encouragement. They express their hopes for his success and victory in his mission to obtain celestial weapons. Reference 4: The text mentions, ""And beholding the heroic Arjuna... the Brahmanas and Siddhas and invisible spirits addressed him, saying, 'O son of Kunti, obtain thou soon what thou wishest.' And the Brahmanas, also uttering benedictions said, 'Achieve thou the object thou hast in view. Let victory be truly thine.'"" Question 5: Why does Arjuna express grief at parting with Krishna (Draupadi)? Answer 5: Arjuna feels deep sorrow at parting with Krishna (Draupadi) because he knows that her absence will create a void in their lives. He acknowledges that their enjoyment and wealth will lose their charm without her presence and that life itself will become distasteful. He values her company and support immensely. Reference 5: In the text, Arjuna expresses his grief, saying, ""Certainly, in thy absence, thy brothers will while away their waking hours in repeatedly talking of thy heroic deeds! If, however, O son of Pritha, thou stayest away for any length of time, we shall derive no pleasure from our enjoyments or from wealth. Nay, life itself will be distasteful to us."" Question 6: Whom does Arjuna seek blessings from before his departure? Answer 6: Before departing on his journey, Arjuna seeks blessings from various deities, including Dhatri, Vidhatri, the Vasus, the Rudras, the Adityas, the Manilas, the Viswadevas, and the Sadhyas. He seeks protection and prosperity from these celestial beings. Reference 6: In the text, it is mentioned, ""And, O Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi, Saraswati, all protect thee on thy way... be thou safe from all spirits of mischief belonging to the sky, the earth, and the heaven, and from such other spirits generally.'""","[0.11486080288887024, -0.23970165848731995, -0.18180541694164276, -0.0538860484957695, 0.31177735328674316, -0.2190655916929245, 0.14550144970417023, 0.3407052755355835, -0.21947070956230164, 0.05309778079390526, -0.27393651008605957, 0.20610623061656952, 0.07536488026380539, -0.6671050786972046, 0.2434455156326294, 0.07526889443397522, 0.01595430262386799, 0.016085943207144737, 0.034044597297906876, -0.11284448951482773, -0.2881132960319519, 0.08740779012441635, -0.23116129636764526, 0.11516650021076202, 0.29276353120803833, -0.17558108270168304, 0.1467503160238266, 0.4856416881084442, -0.10953616350889206, -0.5548377633094788, 0.20370857417583466, 0.00029132887721061707, 0.09889711439609528, 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The strong-armed son of Pandu then, having walked round his brothers and round Dhaumya also, and taking up his handsome bow, set out. And all creatures began to leave the way that Arjuna of great energy and prowess, urged by the desire of beholding Indra, took. And that slayer of foes passed over many mountains inhabited by ascetics, and then reached the sacred Himavat, the resort of the celestials. And the high-souled one reached the sacred mountain in one day, for like the winds he was gifted with the speed of the mind, in consequence of his ascetic austerities. And having crossed the Himavat, as also the Gandhamadana, he passed over many uneven and dangerous spots, walking night and day without fatigue. And having reached Indrakila, Dhananjaya stopped for a moment. And then he heard a voice in the skies, saying, 'Stop!' And hearing that voice, the son of Pandu cast his glances all around. And Arjuna, capable of using his left hand with skill equal to that of his right hand, then beheld before him an ascetic under the shade of a tree, blazing with Brahma brilliancy, of a tawny colour, with matted locks, and thin. And the mighty ascetic, beholding Arjuna stop at t at place, addressed him, saying, 'Who art thou, O child, arrived hither with bow and arrows, and cased in mail and accoutred in scabbard and gauntlet, and (evidently) wedded to the customs of the Kshatriya? There is no need of weapons here. This is the abode of peaceful Brahmanas devoted to ascetic austerities without anger or joy. There is no use for the bow here, for there is no dispute in this place of any kind. Therefore throw away, O child, this bow of thine. Thou hast obtained a pure state of life by coming here. O hero, there is no man who is like thee in energy and prowess.' That Brahmana thus addressed Arjuna, with a smiling face, repeatedly. But he succeeded not in moving Arjuna, firmly devoted to his purpose. The regenerate one, glad at heart, smilingly addressed Arjuna once more, saying, 'O slayer of foes, blest be thou! I am Sakra: ask thou the boon thou desirest.' Thus addressed, that perpetuator of the Kuru race, the heroic Dhananjaya bending his head and joining his hands, replied unto him of a thousand eyes, saying, 'Even this is the object of my wishes; grant me this boon, O illustrious one. I desire to learn from thee all the weapons.' The chief of the celestials then, smiling, replied unto him cheerfully, saying, 'O Dhananjaya, when thou hast reached this region, what need is there of weapons? Thou hast already obtained a pure state of life. Ask thou for the regions of bliss that thou desirest.' Thus addressed, Dhananjaya replied unto him o a thousand eyes, saying, 'I desire not regions of bliss, nor objects of enjoyment, nor the state of a celestial; what is this talk about happiness? O chief of the celestials, I do not desire the prosperity of all the gods. Having left my brothers behind me in the forest, and without avenging myself on the foe, shall I incur the opprobrium for all ages of all the world."" Thus addressed, the slayer of Vritra, worshipped of the worlds, consoling him with gentle words, spare unto the son of Pandu, saying, 'When thou art able to behold the three-eyed trident-bearing Siva, the lord of all creatures, it is then, O child, that I will give thee all the celestial weapons. Therefore, strive thou to obtain the sight of the highest of the gods; for it is only after thou hast seen him. O son of Kunti, that thou will obtain all thy wishes.' Having spoken thus unto Phalguna, Sakra disappeared then and there, and Arjuna, devoting himself to asceticism, remained at that spot."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vaisampayana continued, ""Krishna, the daughter of Yajnasena, having uttered these benedictions, ceased. The strong-armed son of Pandu then, having walked round his brothers and round Dhaumya also, and taking up his handsome bow, set out. And all creatures began to leave the way that Arjuna of great energy and prowess, urged by the desire of beholding Indra, took. And that slayer of foes passed over many mountains inhabited by ascetics, and then reached the sacred Himavat, the resort of the celestials. And the high-souled one reached the sacred mountain in one day, for like the winds he was gifted with the speed of the mind, in consequence of his ascetic austerities. And having crossed the Himavat, as also the Gandhamadana, he passed over many uneven and dangerous spots, walking night and day without fatigue. And having reached Indrakila, Dhananjaya stopped for a moment. And then he heard a voice in the skies, saying, 'Stop!' And hearing that voice, the son of Pandu cast his glances all around. And Arjuna, capable of using his left hand with skill equal to that of his right hand, then beheld before him an ascetic under the shade of a tree, blazing with Brahma brilliancy, of a tawny colour, with matted locks, and thin. And the mighty ascetic, beholding Arjuna stop at t at place, addressed him, saying, 'Who art thou, O child, arrived hither with bow and arrows, and cased in mail and accoutred in scabbard and gauntlet, and (evidently) wedded to the customs of the Kshatriya? There is no need of weapons here. This is the abode of peaceful Brahmanas devoted to ascetic austerities without anger or joy. There is no use for the bow here, for there is no dispute in this place of any kind. Therefore throw away, O child, this bow of thine. Thou hast obtained a pure state of life by coming here. O hero, there is no man who is like thee in energy and prowess.' That Brahmana thus addressed Arjuna, with a smiling face, repeatedly. But he succeeded not in moving Arjuna, firmly devoted to his purpose. The regenerate one, glad at heart, smilingly addressed Arjuna once more, saying, 'O slayer of foes, blest be thou! I am Sakra: ask thou the boon thou desirest.' Thus addressed, that perpetuator of the Kuru race, the heroic Dhananjaya bending his head and joining his hands, replied unto him of a thousand eyes, saying, 'Even this is the object of my wishes; grant me this boon, O illustrious one. I desire to learn from thee all the weapons.' The chief of the celestials then, smiling, replied unto him cheerfully, saying, 'O Dhananjaya, when thou hast reached this region, what need is there of weapons? Thou hast already obtained a pure state of life. Ask thou for the regions of bliss that thou desirest.' Thus addressed, Dhananjaya replied unto him o a thousand eyes, saying, 'I desire not regions of bliss, nor objects of enjoyment, nor the state of a celestial; what is this talk about happiness? O chief of the celestials, I do not desire the prosperity of all the gods. Having left my brothers behind me in the forest, and without avenging myself on the foe, shall I incur the opprobrium for all ages of all the world."" Thus addressed, the slayer of Vritra, worshipped of the worlds, consoling him with gentle words, spare unto the son of Pandu, saying, 'When thou art able to behold the three-eyed trident-bearing Siva, the lord of all creatures, it is then, O child, that I will give thee all the celestial weapons. Therefore, strive thou to obtain the sight of the highest of the gods; for it is only after thou hast seen him. O son of Kunti, that thou will obtain all thy wishes.' Having spoken thus unto Phalguna, Sakra disappeared then and there, and Arjuna, devoting himself to asceticism, remained at that spot."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Arjuna undertake his journey to meet Indra? Answer 1: Arjuna embarked on his journey to meet Indra because he desired to obtain all the celestial weapons from him. He sought these divine weapons to enhance his prowess and fulfill his mission. Reference 1: In the text, it is mentioned that Arjuna set out with the intention of beholding Indra and seeking all the celestial weapons from him. Question 2: What did Arjuna do when he reached the sacred Himavat (Himalayas)? Answer 2: When Arjuna reached the sacred Himavat (Himalayas), he paused for a moment to rest. It was during this pause that he heard a voice in the skies instructing him to stop. Reference 2: The text states that after crossing the Himavat, Arjuna stopped briefly and heard a voice in the skies telling him to stop. Question 3: Who did Arjuna encounter when he stopped in the Himalayas, and what was their conversation about? Answer 3: Arjuna encountered an ascetic in the Himalayas, and they engaged in a conversation. The ascetic, who was actually Lord Indra in disguise, questioned Arjuna about his identity, his purpose, and the need for weapons in that peaceful abode. Arjuna expressed his determination to obtain all the celestial weapons. Reference 3: The text describes how Arjuna met the ascetic (Indra) in the Himalayas, and their conversation revolved around Arjuna's identity and his desire for weapons. Question 4: What boon did Arjuna request from Lord Indra during their meeting? Answer 4: Arjuna requested the boon of learning all the celestial weapons from Lord Indra. He expressed his eagerness to gain knowledge of these weapons to enhance his capabilities. Reference 4: In the text, Arjuna asked Lord Indra to grant him the boon of learning all the celestial weapons, emphasizing his desire for this knowledge.","[0.31430020928382874, -0.22757241129875183, -0.25008025765419006, 0.031780194491147995, 0.5587084889411926, -0.17697393894195557, 0.11582387983798981, 0.3682004511356354, -0.5324143767356873, 0.039736196398735046, -0.15304656326770782, 0.4185837507247925, 0.11736249923706055, -0.697826087474823, 0.2069476693868637, -0.17429247498512268, -0.0167218204587698, 0.13150304555892944, -0.07624455541372299, -0.08121810853481293, -0.013281823135912418, 0.027459468692541122, -0.18007276952266693, 0.3174416720867157, 0.3351061940193176, -0.217607319355011, -0.057328708469867706, 0.38974833488464355, 0.06001640111207962, -0.5594375729560852, -0.11863159388303757, -0.3687162697315216, -0.1685737520456314, 0.18002213537693024, -9.955808491213247e-05, 0.021714333444833755, 0.37760400772094727, 0.06636886298656464, -0.27077800035476685, 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O tell me how that tiger among men, Dhananjaya, of mighty arms and possessed of great energy, entered that solitary forest without fear. And, O thou foremost of those acquainted with the Veda, what also did Arjuna do while dwelling there? How also were the illustrious Sthanu and the chief of the celestials gratified by him? O thou best of regenerate ones, I desire to hear all this under thy favour. Thou art omniscient; thou knowest all about the gods and all about men. O Brahmana, the battle that took place of old between Arjuna--that foremost of smiters never defeated in battle--and Bhava was highly extraordinary and without parallel. It maketh one's hair stand on end to hear of it. Even the hearts of those lions among men--the brave sons of Pritha--trembled in consequence of wonder and joy and a sense of their own inferiority. O tell me in full what else Arjuna, did I do not see even the most trivial thing to Jishnu that is censurable. Therefore, recite to me in full the history of that hero."" Vaisampayana said, ""O tiger among Kurus, I shall recite to thee that narration, excellent and extensive and unrivalled, in connection with the illustrious hero. O sinless one, hear in detail the particulars about Arjuna's meeting with the three-eyed god of gods, and his contact with the illustrious god's person! ""At Yudhishthira's command, Dhananjaya of immeasurable prowess set out (from Kamyaka) to obtain a sight of Sakra, the chief of the celestials and of Sankara, the god of gods. And the strong-armed Arjuna of great might set out armed with his celestial bow and a sword with golden hilt, for the success of the object he had in view, northwards, towards the summit of the Himavat. And, O king, that first of all warriors in the three worlds, the son of Indra, with a calm mind, and firmly adhering to his purpose, then devoted himself, without the loss of any time, to ascetic austerities. And he entered, all alone, that terrible forest abounding with thorny plants and trees and flowers and fruits of various kinds, and inhabited by winged creatures of various species, and swarming with animals of diverse kinds, and resorted to by Siddhas and Charanas. And when the son of Kunti entered that forest destitute of human beings, sounds of conchs and drums began to be heard in the heavens. And a thick shower of flowers fell upon the earth, and the clouds spreading over the firmament caused a thick shade. Passing over those difficult and woody regions at the foot of the great mountains, Arjuna soon reached the breast of the Himavat; and staying there for sometime began to shine in his brilliancy. And he beheld there numerous trees with expanding verdure, resounding with the melodious notes of winged warblers. And he saw there rivers with currents of the lapis lazuli, broken by the fierce eddies here and there, and echoing with the notes of swans and ducks and cranes. And the banks of those rivers resounded with the mellifluous strains of the male Kokilas and the notes of peacocks and cranes. And the mighty warrior, beholding those rivers of sacred and pure and delicious water and their charming banks, became highly delighted. And the delighted Arjuna of fierce energy and high soul then devoted himself to rigid austerities in that delightful and woody region. Clad in rags made of grass and furnished with a black deerskin and a stick, he commenced to eat withered leaves fallen upon the ground. And he passed the first month, by eating fruits at the interval of three nights; and the second by eating at the interval of the six nights; and the third by eating at the interval of a fortnight. When the fourth month came, that best of the Bharatas--the strong-armed son of Pandu--began to subsist on air alone. With arms upraised and leaning upon nothing and standing on the tips of his toes, he continued his austerities. And the illustrious hero's locks, in consequence of frequent bathing took the hue of lightning or the lotus. Then all the great Rishis went together unto the god of the Pinaka for representing unto him about the fierce asceticism of Pritha's son. And bowing unto that god of gods, they informed him of Arjuna's austerities saying, 'This son of pritha possessed of great energy is engaged in the most difficult of ascetic austerities on the breast of 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 causing us pain. It behoveth thee to prevent him!' Hearing these words of those munis with souls under perfect control, the lord of all creatures--the husband of Uma said, 'It behoveth you not to indulge in any grief on account of Phalguna! Return ye all cheerfully and with alacrity to the places whence ye have come. I know the desire that is in Arjuna's heart. His wish is not for heaven, nor for prosperity, nor for long life. And I will accomplish, even, this day, all that is desired by him.'"" Vaisampayana continued, ""The truth-speaking Rishis, having heard these words of Mahadeva, became delighted, and returned to their respective abodes."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXVIII (Kairata Parva) Janemejaya said, ""O illustrious one, I desire to hear in detail the history of the acquisition of weapons by Arjuna of spotless deeds. O tell me how that tiger among men, Dhananjaya, of mighty arms and possessed of great energy, entered that solitary forest without fear. And, O thou foremost of those acquainted with the Veda, what also did Arjuna do while dwelling there? How also were the illustrious Sthanu and the chief of the celestials gratified by him? O thou best of regenerate ones, I desire to hear all this under thy favour. Thou art omniscient; thou knowest all about the gods and all about men. O Brahmana, the battle that took place of old between Arjuna--that foremost of smiters never defeated in battle--and Bhava was highly extraordinary and without parallel. It maketh one's hair stand on end to hear of it. Even the hearts of those lions among men--the brave sons of Pritha--trembled in consequence of wonder and joy and a sense of their own inferiority. O tell me in full what else Arjuna, did I do not see even the most trivial thing to Jishnu that is censurable. Therefore, recite to me in full the history of that hero."" Vaisampayana said, ""O tiger among Kurus, I shall recite to thee that narration, excellent and extensive and unrivalled, in connection with the illustrious hero. O sinless one, hear in detail the particulars about Arjuna's meeting with the three-eyed god of gods, and his contact with the illustrious god's person! ""At Yudhishthira's command, Dhananjaya of immeasurable prowess set out (from Kamyaka) to obtain a sight of Sakra, the chief of the celestials and of Sankara, the god of gods. And the strong-armed Arjuna of great might set out armed with his celestial bow and a sword with golden hilt, for the success of the object he had in view, northwards, towards the summit of the Himavat. And, O king, that first of all warriors in the three worlds, the son of Indra, with a calm mind, and firmly adhering to his purpose, then devoted himself, without the loss of any time, to ascetic austerities. And he entered, all alone, that terrible forest abounding with thorny plants and trees and flowers and fruits of various kinds, and inhabited by winged creatures of various species, and swarming with animals of diverse kinds, and resorted to by Siddhas and Charanas. And when the son of Kunti entered that forest destitute of human beings, sounds of conchs and drums began to be heard in the heavens. And a thick shower of flowers fell upon the earth, and the clouds spreading over the firmament caused a thick shade. Passing over those difficult and woody regions at the foot of the great mountains, Arjuna soon reached the breast of the Himavat; and staying there for sometime began to shine in his brilliancy. And he beheld there numerous trees with expanding verdure, resounding with the melodious notes of winged warblers. And he saw there rivers with currents of the lapis lazuli, broken by the fierce eddies here and there, and echoing with the notes of swans and ducks and cranes. And the banks of those rivers resounded with the mellifluous strains of the male Kokilas and the notes of peacocks and cranes. And the mighty warrior, beholding those rivers of sacred and pure and delicious water and their charming banks, became highly delighted. And the delighted Arjuna of fierce energy and high soul then devoted himself to rigid austerities in that delightful and woody region. Clad in rags made of grass and furnished with a black deerskin and a stick, he commenced to eat withered leaves fallen upon the ground. And he passed the first month, by eating fruits at the interval of three nights; and the second by eating at the interval of the six nights; and the third by eating at the interval of a fortnight. When the fourth month came, that best of the Bharatas--the strong-armed son of Pandu--began to subsist on air alone. With arms upraised and leaning upon nothing and standing on the tips of his toes, he continued his austerities. And the illustrious hero's locks, in consequence of frequent bathing took the hue of lightning or the lotus. Then all the great Rishis went together unto the god of the Pinaka for representing unto him about the fierce asceticism of Pritha's son. And bowing unto that god of gods, they informed him of Arjuna's austerities saying, 'This son of pritha possessed of great energy is engaged in the most difficult of ascetic austerities on the breast of 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 causing us pain. It behoveth thee to prevent him!' Hearing these words of those munis with souls under perfect control, the lord of all creatures--the husband of Uma said, 'It behoveth you not to indulge in any grief on account of Phalguna! Return ye all cheerfully and with alacrity to the places whence ye have come. I know the desire that is in Arjuna's heart. His wish is not for heaven, nor for prosperity, nor for long life. And I will accomplish, even, this day, all that is desired by him.'"" Vaisampayana continued, ""The truth-speaking Rishis, having heard these words of Mahadeva, became delighted, and returned to their respective abodes."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Arjuna undertake the journey to meet Sakra (Indra) and Sankara (Shiva) in the Himavat (Himalayas)? Answer 1: Arjuna embarked on this journey to meet Sakra (Indra) and Sankara (Shiva) to obtain their blessings and learn all the celestial weapons from them. He sought to enhance his knowledge and capabilities to fulfill his mission. Reference 1: In the text, it is mentioned that Arjuna set out to obtain a sight of Sakra (Indra) and Sankara (Shiva) for the purpose of acquiring celestial weapons. Question 2: Describe the conditions of the forest where Arjuna undertook his ascetic austerities. Answer 2: Arjuna entered a forest filled with thorny plants, various trees, flowers, fruits, and diverse wildlife. The forest was also inhabited by Siddhas and Charanas. It was a remote and challenging wilderness. Reference 2: The text describes the forest as a place with thorny plants, various trees, wildlife, and the presence of Siddhas and Charanas. Question 3: How did Arjuna's appearance change during his period of asceticism in the forest? Answer 3: Arjuna's appearance transformed as he wore rags made of grass and a black deerskin. He began to eat withered leaves and subsisted on air alone. His locks took on the hue of lightning or the lotus due to frequent bathing. Reference 3: The text mentions that Arjuna clad himself in rags made of grass and a black deerskin while practicing asceticism and subsisted on air alone. His locks also changed in color. Question 4: Why did the great Rishis approach Mahadeva (Shiva) and inform him about Arjuna's asceticism? Answer 4: The Rishis approached Mahadeva (Shiva) to inform him about Arjuna's intense asceticism because they were concerned about the Earth being heated by Arjuna's penance. They wanted Shiva to intervene and address the situation. Reference 4: The text explains that the Rishis approached Mahadeva to inform him about Arjuna's asceticism, expressing their concern about the Earth being heated due to Arjuna's penance. Question 5: What was the desire in Arjuna's heart that prompted him to undertake such rigorous austerities? Answer 5: Arjuna's desire was to obtain blessings and knowledge from Sakra (Indra) and Sankara (Shiva) by performing intense asceticism. His primary goal was to learn all the celestial weapons to enhance his strength and capabilities. Reference 5: The text indicates that Arjuna's desire was to acquire the blessings and knowledge of celestial weapons from Sakra and Sankara through his rigorous asceticism. Question 6: How did Mahadeva (Shiva) respond to the Rishis' concerns about Arjuna's asceticism? Answer 6: Mahadeva assured the Rishis that he understood Arjuna's desire and purpose. He told them to return to their abodes cheerfully and with alacrity, as he would fulfill Arjuna's wishes on that very day. Reference 6: In the text, Mahadeva responded to the Rishis by understanding Arjuna's desire and assuring them that he would grant Arjuna's wishes on that same day.","[0.2025315910577774, -0.07480348646640778, -0.2160552591085434, 0.19877499341964722, 0.35169970989227295, -0.1771954745054245, -0.0896570011973381, 0.15983301401138306, -0.26944106817245483, 0.06449443101882935, -0.08497396856546402, 0.17746290564537048, 0.298904150724411, -0.17767347395420074, 0.24527285993099213, -0.19989952445030212, 0.11903306096792221, 0.07539165765047073, 0.3376270830631256, 0.07913719117641449, -0.2530170977115631, 0.018949365243315697, -0.2240544855594635, 0.23598608374595642, 0.1679459512233734, -0.2696918547153473, 0.00848570466041565, 0.34937533736228943, -0.024274541065096855, -0.7318592071533203, 0.029489172622561455, -0.34347179532051086, -0.0722104087471962, 0.03261721506714821, -0.00010233032662654296, -0.04208200052380562, 0.4059293270111084, -0.03636733070015907, -0.21187496185302734, 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In Vadari wert thou engaged in fierce ascetic austerities for several thousands of years. In thee as well as in Vishnu--that first of male beings--dwelleth great might. Ye both, by your might, hold the universe; O lord, taking up that fierce bow whose twang resembled the deep roar of the clouds, thou, as well as Krishna, chastisedest the Danavas during the coronation of Indra. Even this Gandiva is that bow, O son of Pritha, fit for thy hands. O foremost of male beings, I snatched it from thee, helped by my powers of illusion. This couple of quivers, fit for thee, will again be inexhaustible, O son of Pritha! And, O son of the Kuru race, thy body will be free from pain and disease. Thy prowess is incapable of being baffled. I have been pleased with thee. And, O first of male beings, ask thou of me the boon that thou desirest. O chastiser of all foes, O giver of proper respect, (to those deserving it) not even in heaven is there any male being who is equal to thee, nor any Kshatriya who is thy superior.' ""Arjuna said, 'O illustrious god having the bull for thy sign, if thou wilt grant me my desire, I ask of thee, O lord that fierce celestial weapon wielded by thee and called Brahmasira--that weapon of terrific prowess which destroyeth, at the end of the Yuga the entire universe--that weapon by the help of which, O god of gods, I may under thy grace, obtain victory in the terrible conflict which shall take place between myself (on one side), and Karna and Bhishma and Kripa and Drona (on the other)--that weapon by which I may consume in battle Danavas and Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas--that weapon which when hurled with Mantras produceth darts by thousands and fierce-looking maces and arrows like snakes of virulent poison, and by means of which I may fight with Bhishma and Drona and Kripa and Karna of ever abusive tongue, O illustrious destroyer of the eyes of Bhaga, even this is my foremost desire, viz., that I may be able to fight with them and obtain success.' Bhava replied, 'O powerful one. I will give to thee that favourite weapon of mine called the Pasuputa. O son of Pandu, thou art capable of holding, hurling, and withdrawing it. Neither the chief himself of the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How could men know anything of it? But, O son of Pritha, 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, and by the bow.'"" Vaisampayana continued, ""Hearing these words, the son of Pritha purified himself. And approaching the lord of the universe with rapt attention, he said, 'Instruct me!' Mahadeva then imparted unto that best of Pandu's son the knowledge of that weapon looking like the embodiment of Yama, together with all the mysteries about hurling and withdrawing it. And that weapon thence began to wait upon Arjuna as it did upon Sankara, the lord of Uma. And Arjuna also gladly accepted it. And at the moment the whole earth, with its mountains and woods and trees and seas and forests and villages and towns and mines, trembled. And the sounds of conchs and drums and trumpets by thousands began to be heard. And at that moment hurricanes and whirlwinds began to blow. And the gods and the Danavas beheld that terrible weapon in its embodied form stay by the side of Arjuna of immeasurable energy. And whatever of evil there had been in the body of Phalguna of immeasurable energy was all dispelled by the touch of the three-eyed deity. And the three eyed god then commanded Arjuna, saying, 'Go thou into heaven.' Arjuna then, O king, worshipping the god with bent head, gazed at him, with joined hands. Then the lord of all the dwellers of heaven, the deity of blazing splendour having his abode on mountain-breasts, the husband of Uma, the god of passions under complete control, the source of all blessings, Bhava gave unto Arjuna, that foremost of men, the great bow called Gandiva, destructive of Danavas and Pisachas. And the god of gods, then leaving that blessed mountain with snowy plateaus and vales and caves, favourite resort of sky-ranging great Rishis, went up, accompanied by Uma into the skies, in the sight of that foremost of men."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XL ""Mahadeva said, 'Thou wert in thy former life Nara, the friend of Narayana. In Vadari wert thou engaged in fierce ascetic austerities for several thousands of years. In thee as well as in Vishnu--that first of male beings--dwelleth great might. Ye both, by your might, hold the universe; O lord, taking up that fierce bow whose twang resembled the deep roar of the clouds, thou, as well as Krishna, chastisedest the Danavas during the coronation of Indra. Even this Gandiva is that bow, O son of Pritha, fit for thy hands. O foremost of male beings, I snatched it from thee, helped by my powers of illusion. This couple of quivers, fit for thee, will again be inexhaustible, O son of Pritha! And, O son of the Kuru race, thy body will be free from pain and disease. Thy prowess is incapable of being baffled. I have been pleased with thee. And, O first of male beings, ask thou of me the boon that thou desirest. O chastiser of all foes, O giver of proper respect, (to those deserving it) not even in heaven is there any male being who is equal to thee, nor any Kshatriya who is thy superior.' ""Arjuna said, 'O illustrious god having the bull for thy sign, if thou wilt grant me my desire, I ask of thee, O lord that fierce celestial weapon wielded by thee and called Brahmasira--that weapon of terrific prowess which destroyeth, at the end of the Yuga the entire universe--that weapon by the help of which, O god of gods, I may under thy grace, obtain victory in the terrible conflict which shall take place between myself (on one side), and Karna and Bhishma and Kripa and Drona (on the other)--that weapon by which I may consume in battle Danavas and Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas--that weapon which when hurled with Mantras produceth darts by thousands and fierce-looking maces and arrows like snakes of virulent poison, and by means of which I may fight with Bhishma and Drona and Kripa and Karna of ever abusive tongue, O illustrious destroyer of the eyes of Bhaga, even this is my foremost desire, viz., that I may be able to fight with them and obtain success.' Bhava replied, 'O powerful one. I will give to thee that favourite weapon of mine called the Pasuputa. O son of Pandu, thou art capable of holding, hurling, and withdrawing it. Neither the chief himself of the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How could men know anything of it? But, O son of Pritha, 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, and by the bow.'"" Vaisampayana continued, ""Hearing these words, the son of Pritha purified himself. And approaching the lord of the universe with rapt attention, he said, 'Instruct me!' Mahadeva then imparted unto that best of Pandu's son the knowledge of that weapon looking like the embodiment of Yama, together with all the mysteries about hurling and withdrawing it. And that weapon thence began to wait upon Arjuna as it did upon Sankara, the lord of Uma. And Arjuna also gladly accepted it. And at the moment the whole earth, with its mountains and woods and trees and seas and forests and villages and towns and mines, trembled. And the sounds of conchs and drums and trumpets by thousands began to be heard. And at that moment hurricanes and whirlwinds began to blow. And the gods and the Danavas beheld that terrible weapon in its embodied form stay by the side of Arjuna of immeasurable energy. And whatever of evil there had been in the body of Phalguna of immeasurable energy was all dispelled by the touch of the three-eyed deity. And the three eyed god then commanded Arjuna, saying, 'Go thou into heaven.' Arjuna then, O king, worshipping the god with bent head, gazed at him, with joined hands. Then the lord of all the dwellers of heaven, the deity of blazing splendour having his abode on mountain-breasts, the husband of Uma, the god of passions under complete control, the source of all blessings, Bhava gave unto Arjuna, that foremost of men, the great bow called Gandiva, destructive of Danavas and Pisachas. And the god of gods, then leaving that blessed mountain with snowy plateaus and vales and caves, favourite resort of sky-ranging great Rishis, went up, accompanied by Uma into the skies, in the sight of that foremost of men."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What celestial weapon did Arjuna desire from Mahadeva (Shiva) during his meeting in the Himavat? Answer 1: Arjuna desired the celestial weapon known as Brahmasira from Mahadeva (Shiva). It was a weapon of immense power capable of destroying the entire universe at the end of a Yuga. Reference 1: In the text, Arjuna expresses his desire to obtain the celestial weapon called Brahmasira from Mahadeva (Shiva) during their meeting in the Himavat. Question 2: What did Arjuna promise Mahadeva (Shiva) regarding the use of the Pasuputa weapon? Answer 2: Arjuna promised Mahadeva that he would use the Pasuputa weapon responsibly and not hurl it without adequate cause. He acknowledged the destructive potential of the weapon and pledged to exercise caution in its use. Reference 2: In the text, Arjuna assures Mahadeva that he will be cautious when using the Pasuputa weapon and will not unleash it without a justifiable reason. Question 3: Describe the attributes and uniqueness of the Pasuputa weapon. Answer 3: The Pasuputa weapon, bestowed by Mahadeva (Shiva) upon Arjuna, is described as a powerful and mysterious weapon. It is capable of being held, hurled, and withdrawn by its wielder. Even the chief deities like Indra, Yama, and others do not possess knowledge of this weapon. It can be hurled through the power of the mind, the eye, words, or the bow. It has the potential to destroy any being in the three worlds, making it immensely potent. Reference 3: In the text, Mahadeva explains the attributes of the Pasuputa weapon to Arjuna, highlighting its unique and formidable nature. Question 4: What was the effect of Arjuna receiving the knowledge of the Pasuputa weapon from Mahadeva? Answer 4: When Arjuna received the knowledge of the Pasuputa weapon from Mahadeva, his entire being was purified, and any previous impurities or evils within him were dispelled. The weapon, resembling the embodiment of Yama, started serving Arjuna just as it served Mahadeva himself. Reference 4: The text mentions that after receiving the knowledge of the Pasuputa weapon, Arjuna's impurities were dispelled, and the weapon began to serve him. Question 5: How did the earth and the surroundings react when Arjuna received the knowledge of the Pasuputa weapon? Answer 5: When Arjuna received the knowledge of the Pasuputa weapon, the entire earth and its surroundings trembled. There were sounds of conchs, drums, and trumpets, and hurricanes and whirlwinds began to blow. It was a moment of great celestial significance and power. Reference 5: The text describes the reactions of the earth and the surroundings when Arjuna received the knowledge of the Pasuputa weapon from Mahadeva.","[0.360188364982605, -0.010620906949043274, -0.28931891918182373, 0.042715977877378464, 0.30984365940093994, -0.07175824046134949, -0.037641800940036774, 0.21109697222709656, -0.41239967942237854, 0.2500312924385071, -0.2781165540218353, 0.21805967390537262, 0.273595929145813, -0.4692346155643463, 0.2893155813217163, -0.2912639379501343, -0.1021425873041153, 0.017618589103221893, -0.22345754504203796, -0.12383342534303665, -0.030834229663014412, 0.19063794612884521, -0.18809561431407928, 0.23088185489177704, 0.3716193437576294, -0.12550541758537292, 0.18020130693912506, 0.36990872025489807, -0.2848617434501648, -0.4872841238975525, 0.23912487924098969, -0.1962178349494934, -0.23403730988502502, 0.028326790779829025, -9.687735291663557e-05, -0.2853575348854065, 0.43023681640625, 0.11923439800739288, -0.15107427537441254, 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And it was adorned with the flowers of every season, and with sacred trees of all kinds. And he beheld also celestial gardens called Nandana--the favourite resort of Apsaras. And fanned by the fragrant breezes charged with the farina of sweet-scented flowers, the trees with their lord of celestial blossoms seemed to welcome him amongst them. And the region was such that none could behold it who had not gone through ascetic austerities, or who had not poured libations on fire. It was a region for the virtuous alone, and not for those who had turned their back on the field of battle. And none were competent to see it who had not performed sacrifices or observed rigid vows, or who were without a knowledge of the Vedas, or who had not bathed in sacred waters, or who were not distinguished for sacrifices and gifts. And none were competent to see it who were disturbers of sacrifices, or who were low, or who drank intoxicating liquors, or who were violators of their preceptors' bed, or who were eaters of (unsanctified) meat, or who were wicked. And having beheld those celestial gardens resounding with celestial music, the strong-armed son of Pandu entered the favourite city of Indra. And he beheld there celestial cars by thousands, capable of going everywhere at will, stationed in proper places. And he saw tens of thousands of such cars moving in every direction. And fanned by pleasant breezes charged with the perfumes of flowers, the son of Pandu was praised by Apsaras and Gandharvas. And the celestials then, accompanied by the Gandharvas and Siddhas and great Rishis, cheerfully reverenced Pritha's son of white deeds. Benedictions were poured upon him, accompanied by the sounds of celestial music. The strong-armed son of Pritha then heard around him the music of conchs and drums. And praised all around, the son of Pritha then went, at the command of Indra, to that large and extensive starry way called by the name of Suravithi. There he met with the Sadhyas, the Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras, the Brahmarshis of the great splendour, and numerous royal sages with Dilipa at their head, and Tumvura and Narada, and that couple of Gandharvas known by the names of Haha and Huhu. And the Kuru prince--that chastiser of foes--having met and duly saluted them, last of all beheld the chief of the celestials--the god of a hundred sacrifices. Then the strong-armed son of Pritha, alighting from the car approached the lord himself of the gods--his father--that chastiser of Paka. And a beautiful white umbrella furnished with a golden staff was held over the chief of the celestials. And he was fanned with a Chamara perfumed with celestial scents. And he was eulogised by many Gandharvas headed by Viswavasu and others, by bards and singers, and by foremost Brahmanas chanting Rik and Yajus hymns. And the mighty son of Kunti, approaching Indra, saluted him by bending his head to the ground. And Indra thereupon embraced him with his round and plump arms. And taking his hand, Sakra made him sit by him on a portion of his own seat, that sacred seat which was worshipped by gods and Rishis. And the lord of the celestials-that slayer of hostile heroes--smelt the head of Arjuna bending in humility, and even took him upon his lap. Seated on Sakra's seat at the command of that god of a thousand eyes, Pritha's son of immeasurable energy began to blaze in splendour like a second Indra. And moved by affection, the slayer of Vritra, consoling Arjuna, touched his beautiful face with his own perfumed hands. And the wielder of the thunderbolt, patting and rubbing gently again and again with his own hands which bore the marks of the thunderbolt the handsome and huge arms of Arjuna which resembled a couple of golden columns and which were hard in consequence of drawing the bowstring and son enhanced the beauty of the assembly, like the sun and moon god of a thousand eyes--eyeing his son of curly locks smilingly and with eyes expanded with delight, seemed scarcely to be gratified. The more he gazed, the more he liked to gaze on. And seated on one seat, the father and son enhanced the beauty of the assembly, like the sun and moon beautifying the firmament together on the fourteenth day of the dark fortnight. And a band of Gandharvas headed by Tumvuru skilled in music sacred and profane, sang many verses in melodious notes. And Ghritachi and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and Madhuraswana, these and others by thousands, possessed of eyes like lotus leaves, who were employed in enticing the hearts of persons practising rigid austerities, danced there. And possessing slim waists and fair large hips, they began to perform various evolutions, shaking their deep bosoms, and casting their glances around, and exhibiting other attractive attitude capable of stealing the hearts and resolutions and minds of the spectators."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLIII Vaisampayana said, ""And the city of Indra which Arjuna saw was delightful and was the resort of Siddhas and Charanas. And it was adorned with the flowers of every season, and with sacred trees of all kinds. And he beheld also celestial gardens called Nandana--the favourite resort of Apsaras. And fanned by the fragrant breezes charged with the farina of sweet-scented flowers, the trees with their lord of celestial blossoms seemed to welcome him amongst them. And the region was such that none could behold it who had not gone through ascetic austerities, or who had not poured libations on fire. It was a region for the virtuous alone, and not for those who had turned their back on the field of battle. And none were competent to see it who had not performed sacrifices or observed rigid vows, or who were without a knowledge of the Vedas, or who had not bathed in sacred waters, or who were not distinguished for sacrifices and gifts. And none were competent to see it who were disturbers of sacrifices, or who were low, or who drank intoxicating liquors, or who were violators of their preceptors' bed, or who were eaters of (unsanctified) meat, or who were wicked. And having beheld those celestial gardens resounding with celestial music, the strong-armed son of Pandu entered the favourite city of Indra. And he beheld there celestial cars by thousands, capable of going everywhere at will, stationed in proper places. And he saw tens of thousands of such cars moving in every direction. And fanned by pleasant breezes charged with the perfumes of flowers, the son of Pandu was praised by Apsaras and Gandharvas. And the celestials then, accompanied by the Gandharvas and Siddhas and great Rishis, cheerfully reverenced Pritha's son of white deeds. Benedictions were poured upon him, accompanied by the sounds of celestial music. The strong-armed son of Pritha then heard around him the music of conchs and drums. And praised all around, the son of Pritha then went, at the command of Indra, to that large and extensive starry way called by the name of Suravithi. There he met with the Sadhyas, the Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras, the Brahmarshis of the great splendour, and numerous royal sages with Dilipa at their head, and Tumvura and Narada, and that couple of Gandharvas known by the names of Haha and Huhu. And the Kuru prince--that chastiser of foes--having met and duly saluted them, last of all beheld the chief of the celestials--the god of a hundred sacrifices. Then the strong-armed son of Pritha, alighting from the car approached the lord himself of the gods--his father--that chastiser of Paka. And a beautiful white umbrella furnished with a golden staff was held over the chief of the celestials. And he was fanned with a Chamara perfumed with celestial scents. And he was eulogised by many Gandharvas headed by Viswavasu and others, by bards and singers, and by foremost Brahmanas chanting Rik and Yajus hymns. And the mighty son of Kunti, approaching Indra, saluted him by bending his head to the ground. And Indra thereupon embraced him with his round and plump arms. And taking his hand, Sakra made him sit by him on a portion of his own seat, that sacred seat which was worshipped by gods and Rishis. And the lord of the celestials-that slayer of hostile heroes--smelt the head of Arjuna bending in humility, and even took him upon his lap. Seated on Sakra's seat at the command of that god of a thousand eyes, Pritha's son of immeasurable energy began to blaze in splendour like a second Indra. And moved by affection, the slayer of Vritra, consoling Arjuna, touched his beautiful face with his own perfumed hands. And the wielder of the thunderbolt, patting and rubbing gently again and again with his own hands which bore the marks of the thunderbolt the handsome and huge arms of Arjuna which resembled a couple of golden columns and which were hard in consequence of drawing the bowstring and son enhanced the beauty of the assembly, like the sun and moon god of a thousand eyes--eyeing his son of curly locks smilingly and with eyes expanded with delight, seemed scarcely to be gratified. The more he gazed, the more he liked to gaze on. And seated on one seat, the father and son enhanced the beauty of the assembly, like the sun and moon beautifying the firmament together on the fourteenth day of the dark fortnight. And a band of Gandharvas headed by Tumvuru skilled in music sacred and profane, sang many verses in melodious notes. And Ghritachi and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and Madhuraswana, these and others by thousands, possessed of eyes like lotus leaves, who were employed in enticing the hearts of persons practising rigid austerities, danced there. And possessing slim waists and fair large hips, they began to perform various evolutions, shaking their deep bosoms, and casting their glances around, and exhibiting other attractive attitude capable of stealing the hearts and resolutions and minds of the spectators."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What kind of city did Arjuna witness upon his arrival in the celestial abode, and who were its inhabitants? Answer 1: Arjuna saw a delightful city in the celestial abode of Indra, adorned with flowers of every season, sacred trees, and celestial gardens called Nandana. The city was the resort of Siddhas and Charanas, and it was inhabited by virtuous and ascetic beings. Reference 1: In the text, it is described how Arjuna saw the delightful city of Indra and its celestial surroundings, including the inhabitants. Question 2: What were the qualifications required for someone to be competent enough to behold the celestial city and its surroundings? Answer 2: To behold the celestial city and its surroundings, one needed to have gone through ascetic austerities, performed sacrifices, observed rigid vows, possessed knowledge of the Vedas, bathed in sacred waters, been distinguished for sacrifices and gifts, and maintained virtuous conduct. It was a region meant for the virtuous and those who had followed a path of righteousness. Reference 2: The text mentions the qualifications and conditions required for someone to be competent enough to witness the celestial city and its surroundings. Question 3: Who did Arjuna meet upon his arrival in the celestial abode, and what notable celestial beings were present there? Answer 3: Upon his arrival in the celestial abode, Arjuna met a gathering of celestial beings, including the Sadhyas, Viswas, Marutas, Aswins, Adityas, Vasus, Rudras, great Brahmarshis, royal sages with Dilipa at their head, and notable personalities like Narada and Gandharvas Haha and Huhu. Reference 3: In the text, it is mentioned that Arjuna met and duly saluted various celestial beings upon his arrival in the celestial abode. Question 4: Describe the grand reception and honors bestowed upon Arjuna by the celestial beings and gods in the celestial city. Answer 4: In the celestial city, Arjuna was greeted with honors and reverence by celestial beings, including Apsaras, Gandharvas, Siddhas, and great Rishis. He was praised, eulogized, and showered with benedictions. There were sounds of conchs, drums, and trumpets, and he was fanned with celestial Chamara perfumed with scents. The entire assembly sang his praises and played celestial music. Reference 4: The text provides details of the grand reception and honors bestowed upon Arjuna by the celestial beings and gods in the celestial city. Question 5: What special treatment did Arjuna receive from Lord Indra upon their reunion in the celestial abode? Answer 5: Upon their reunion, Lord Indra welcomed Arjuna with great affection and special treatment. He embraced Arjuna, took him upon his lap, and seated him on a portion of his own sacred seat. Indra then arranged for Arjuna to be fanned and anointed with perfumes, while Gandharvas, bards, singers, and Brahmanas chanted hymns in his honor. Reference 5: The text describes the affectionate reception and special treatment Arjuna received from Lord Indra upon their reunion in the celestial abode.","[-0.2267971634864807, -0.14895160496234894, -0.3336968719959259, 0.21185067296028137, 0.3786456286907196, -0.2854793071746826, -0.14522366225719452, 0.4055159389972687, -0.3118952810764313, 0.1110401377081871, -0.31187981367111206, 0.39443984627723694, 0.3683665990829468, -0.6804224848747253, 0.45349782705307007, -0.2517319321632385, 0.05198796093463898, -0.026738516986370087, 0.15385150909423828, -0.029203422367572784, -0.32441526651382446, 0.15057645738124847, -0.22661606967449188, 0.30790355801582336, 0.11771153658628464, -0.13175265491008759, -0.039491813629865646, 0.4413660764694214, -0.08295909315347672, -0.5849441289901733, -0.002674340968951583, -0.06528279930353165, 0.03057190030813217, 0.14102324843406677, -0.00010117572674062103, -0.07631447166204453, 0.3460609018802643, 0.04938041418790817, 0.010220777243375778, 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And the great Muni, having approached the chief of the gods, bowed to him respectfully. And he beheld the son of Pandu occupying half of the seat of Vasava. And worshipped by the great Rishis, that foremost of Brahmanas sat on an excellent seat at the desire of Sakra. And beholding Arjuna seated on Indra's seat, the Rishi began to think as to how Arjuna who was a Kshatriya had attained to the seat of Sakra himself. What acts of merit had been performed by him and what regions, had been conquered by him (by ascetic merit), that he had obtained a seat that was worshipped by the gods themselves? And as the Rishi was employed with these thoughts, Sakra, the slayer of Vritra, came to know of them. And having known them, the lord of Sachi addressed Lomasa with a smile and said, 'Listen, O Brahmarshi, about what is now passing in thy mind. This one is no mortal though he hath taken his birth among men. O great Rishi, the mighty-armed hero is even my son born of Kunti. He hath come hither, in order to acquire weapons for some purpose. Alas! dost thou not recognise him as an ancient Rishi of the highest merit? Listen to me, O Brahamana, as I tell thee who is and why he hath come to me. Those ancient and excellent Rishis who were known by the names of Nara and Narayana are, know, O Brahmana, none else than Hrishikesa and Dhananjaya. And those Rishis, celebrated throughout the three worlds, and known by the names of Nara and Narayana have, for the accomplishment of a certain purpose, been born on earth--for the acquisition of virtue. That sacred asylum which even gods and illustrious Rishis are not competent to behold, and which is known throughout the world by the name of Vadari, and situate by the source of the Ganga, which is worshipped by the Siddhas and the Charanas, was the abode, O Brahmana, of Vishnu and Jishnu. Those Rishis of blazing splendour have, O Brahmarshi, at my desire, been born on earth, and endued with mighty energy, will lighten the burden thereof. Besides this, there are certain Asuras known as Nivatakavachas, who, proud of the boon they have acquired, are employed in doing us injuries. Boastful of their strength, they are even now planning the destruction of the gods, for, having received a boon, they no longer regard the gods. Those fierce and mighty Danavas live in the nether regions. Even all the celestials together are incapable of fighting with them. The blessed Vishnu--the slayer of Madhu--he, indeed who is known on earth as Kapila, and whose glance alone, O exalted one, destroyed the illustrious sons of Sagara, when they approached him with loud sounds in the bowels of the earth,--that illustrious and invincible Hari is capable, O Brahmana of doing us a great service. Either he or Partha or both may do us that great service, without doubt. Verily as the illustrious Hari had slain the Nagas in the great lake, he, by sight alone, is capable of slaying those Asuras called the Nivatakavachas, along with their followers. But the slayer of Madhu should not be urged when the task is insignificant. A mighty mass of energy that he is. It swelleth to increasing proportions, it may consume the whole universe. This Arjuna also is competent to encounter them all, and the hero having slain them in battle, will go back to the world of men. Go thou at my request to earth. Thou wilt behold the brave Yudhishthira living in the woods of Kamyaka. And for me tell thou the virtuous Yudhishthira of unbaffled prowess in battle, that he should not be anxious on account of Phalguna, for that hero will return to earth a thorough master of weapons, for without sanctified prowess of arms, and without skill in weapons, he would not be able to encounter Bhishma and Drona and others in battle. Thou wilt also represent unto Yudhishthira that the illustrious and mighty-armed Gudakesa, having obtained weapons, hath also mastered the science of celestial dancing and music both instrumental and vocal. And thou wilt also tell him, O king of men, O slayer of foes, thyself also, accompanied by all thy brothers, should see the various sacred shrines. For having bathed in different sacred waters, thou wilt be cleansed from thy sins, and the fever of thy heart will abate. And then thou wilt be able to enjoy thy kingdom, happy in the thought that thy sins have been washed off. And, O foremost of Brahmanas, endued with ascetic power, it behoveth thee also to protect Yudhishthira during his wandering over the earth. Fierce Rakshasas ever live in mountain fastnesses and rugged steppes. Protect thou the king from those cannibals.' ""After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently addressed that Rishi, saying, 'Protect thou ever the son of Pandu. O best of men, let the king, O great Rishi, protected by thee, visit the various places of pilgrimage and give away unto Brahmanas in charity.'"" Vaisampayana continued, ""The mighty ascetic Lomasa, having answered both saying, 'So be it,' set out for the earth, desirous of arriving at Kamvaka. And having arrived at those woods, he beheld the slayer of foes and son of Kunti, king Yudhishthira the just, surrounded by ascetics and his younger brothers."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLVII Vaisampayana said, ""One day, the great Rishi Lomasa in course of his wanderings, went to the abode of Indra, desirous of beholding the lord of the celestials. And the great Muni, having approached the chief of the gods, bowed to him respectfully. And he beheld the son of Pandu occupying half of the seat of Vasava. And worshipped by the great Rishis, that foremost of Brahmanas sat on an excellent seat at the desire of Sakra. And beholding Arjuna seated on Indra's seat, the Rishi began to think as to how Arjuna who was a Kshatriya had attained to the seat of Sakra himself. What acts of merit had been performed by him and what regions, had been conquered by him (by ascetic merit), that he had obtained a seat that was worshipped by the gods themselves? And as the Rishi was employed with these thoughts, Sakra, the slayer of Vritra, came to know of them. And having known them, the lord of Sachi addressed Lomasa with a smile and said, 'Listen, O Brahmarshi, about what is now passing in thy mind. This one is no mortal though he hath taken his birth among men. O great Rishi, the mighty-armed hero is even my son born of Kunti. He hath come hither, in order to acquire weapons for some purpose. Alas! dost thou not recognise him as an ancient Rishi of the highest merit? Listen to me, O Brahamana, as I tell thee who is and why he hath come to me. Those ancient and excellent Rishis who were known by the names of Nara and Narayana are, know, O Brahmana, none else than Hrishikesa and Dhananjaya. And those Rishis, celebrated throughout the three worlds, and known by the names of Nara and Narayana have, for the accomplishment of a certain purpose, been born on earth--for the acquisition of virtue. That sacred asylum which even gods and illustrious Rishis are not competent to behold, and which is known throughout the world by the name of Vadari, and situate by the source of the Ganga, which is worshipped by the Siddhas and the Charanas, was the abode, O Brahmana, of Vishnu and Jishnu. Those Rishis of blazing splendour have, O Brahmarshi, at my desire, been born on earth, and endued with mighty energy, will lighten the burden thereof. Besides this, there are certain Asuras known as Nivatakavachas, who, proud of the boon they have acquired, are employed in doing us injuries. Boastful of their strength, they are even now planning the destruction of the gods, for, having received a boon, they no longer regard the gods. Those fierce and mighty Danavas live in the nether regions. Even all the celestials together are incapable of fighting with them. The blessed Vishnu--the slayer of Madhu--he, indeed who is known on earth as Kapila, and whose glance alone, O exalted one, destroyed the illustrious sons of Sagara, when they approached him with loud sounds in the bowels of the earth,--that illustrious and invincible Hari is capable, O Brahmana of doing us a great service. Either he or Partha or both may do us that great service, without doubt. Verily as the illustrious Hari had slain the Nagas in the great lake, he, by sight alone, is capable of slaying those Asuras called the Nivatakavachas, along with their followers. But the slayer of Madhu should not be urged when the task is insignificant. A mighty mass of energy that he is. It swelleth to increasing proportions, it may consume the whole universe. This Arjuna also is competent to encounter them all, and the hero having slain them in battle, will go back to the world of men. Go thou at my request to earth. Thou wilt behold the brave Yudhishthira living in the woods of Kamyaka. And for me tell thou the virtuous Yudhishthira of unbaffled prowess in battle, that he should not be anxious on account of Phalguna, for that hero will return to earth a thorough master of weapons, for without sanctified prowess of arms, and without skill in weapons, he would not be able to encounter Bhishma and Drona and others in battle. Thou wilt also represent unto Yudhishthira that the illustrious and mighty-armed Gudakesa, having obtained weapons, hath also mastered the science of celestial dancing and music both instrumental and vocal. And thou wilt also tell him, O king of men, O slayer of foes, thyself also, accompanied by all thy brothers, should see the various sacred shrines. For having bathed in different sacred waters, thou wilt be cleansed from thy sins, and the fever of thy heart will abate. And then thou wilt be able to enjoy thy kingdom, happy in the thought that thy sins have been washed off. And, O foremost of Brahmanas, endued with ascetic power, it behoveth thee also to protect Yudhishthira during his wandering over the earth. Fierce Rakshasas ever live in mountain fastnesses and rugged steppes. Protect thou the king from those cannibals.' ""After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently addressed that Rishi, saying, 'Protect thou ever the son of Pandu. O best of men, let the king, O great Rishi, protected by thee, visit the various places of pilgrimage and give away unto Brahmanas in charity.'"" Vaisampayana continued, ""The mighty ascetic Lomasa, having answered both saying, 'So be it,' set out for the earth, desirous of arriving at Kamvaka. And having arrived at those woods, he beheld the slayer of foes and son of Kunti, king Yudhishthira the just, surrounded by ascetics and his younger brothers."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the great Rishi Lomasa visit the abode of Indra, and what did he observe there? Answer 1: Rishi Lomasa visited the abode of Indra to behold the lord of the celestials. When he arrived, he observed Arjuna occupying half of Indra's seat, which led him to wonder how a Kshatriya like Arjuna had attained such a high position. He pondered the acts of merit and regions conquered by Arjuna that had earned him the seat worshipped by the gods. Reference 1: In the text, it is mentioned that Rishi Lomasa visited Indra's abode and observed Arjuna seated on Indra's seat, which sparked his curiosity. Question 2: How did Lord Indra respond to Rishi Lomasa's thoughts about Arjuna's presence in the celestial abode? Answer 2: Lord Indra addressed Rishi Lomasa and explained that Arjuna was not an ordinary mortal but his own son, born of Kunti. He revealed that Arjuna and Lord Krishna were none other than the ancient Rishis Nara and Narayana, born on Earth for a specific purpose. Indra clarified Arjuna's divine origins and mission, which included acquiring weapons to fulfill a particular objective. Reference 2: The text contains Lord Indra's explanation to Rishi Lomasa regarding Arjuna's identity and purpose in the celestial abode. Question 3: What was the reason for the birth of Arjuna and Lord Krishna (Nara and Narayana) on Earth, according to Lord Indra? Answer 3: According to Lord Indra, Arjuna and Lord Krishna (Nara and Narayana) were born on Earth to accomplish a specific purpose. They were sent to lighten the burden of the Earth by using their mighty energy to fulfill a divine mission. This mission involved dealing with certain powerful Asuras known as the Nivatakavachas, who posed a threat to the gods. Arjuna and Lord Krishna were destined to aid in countering this menace. Reference 3: Lord Indra's explanation in the text provides the reason for the birth of Arjuna and Lord Krishna (Nara and Narayana) on Earth. Question 4: Why did Lord Indra mention Arjuna's presence in the celestial abode and the possibility of his assistance in dealing with the Asuras to Rishi Lomasa? Answer 4: Lord Indra mentioned Arjuna's presence in the celestial abode and the potential role he could play in dealing with the Asuras to seek Rishi Lomasa's assistance. He wanted Lomasa to convey to Yudhishthira that Arjuna would return to Earth after acquiring divine weapons and mastering celestial arts. He also emphasized that Arjuna's skills in weaponry were essential for facing formidable foes like Bhishma and Drona in battle. Reference 4: Lord Indra explained his intentions to Rishi Lomasa to enlist his help in ensuring Yudhishthira understood Arjuna's mission and importance. Question 5: What tasks did Lord Indra assign to Rishi Lomasa regarding Yudhishthira and the Pandavas? Answer 5: Lord Indra assigned two tasks to Rishi Lomasa. First, he asked Lomasa to inform Yudhishthira that Arjuna would return to Earth after acquiring divine weapons and mastering celestial arts. Second, Indra requested Lomasa to protect Yudhishthira during his wanderings on Earth, as there were fierce Rakshasas residing in mountain fastnesses and rugged steppes who posed a threat to the king. Reference 5: The text outlines the tasks assigned by Lord Indra to Rishi Lomasa concerning Yudhishthira and the Pandavas. Question 6: How did Arjuna address Rishi Lomasa regarding Yudhishthira's pilgrimage and charitable activities? Answer 6: Arjuna respectfully addressed Rishi Lomasa and requested him to protect King Yudhishthira during his pilgrimage to various places of worship and charity. He emphasized the importance of Yudhishthira visiting sacred shrines and performing acts of charity while wandering the Earth. Reference 6: The text mentions Arjuna's request to Rishi Lomasa regarding Yudhishthira's pilgrimage and charitable activities.","[0.15198709070682526, 0.036132507026195526, -0.19442246854305267, 0.19462111592292786, 0.2517813742160797, -0.08180537074804306, 0.08989693224430084, 0.3256901800632477, 0.00604684092104435, 0.13192473351955414, -0.24851511418819427, 0.2321726679801941, 0.28122735023498535, -0.5782712697982788, 0.34628018736839294, -0.24437172710895538, -0.011023598723113537, 0.07743941992521286, 0.191359743475914, -0.24119293689727783, -0.3325011730194092, 0.03887845203280449, -0.20701684057712555, 0.163981094956398, 0.2765578329563141, -0.12671732902526855, 0.10039249062538147, 0.3586895763874054, -0.24603010714054108, -0.45961564779281616, 0.12768563628196716, -0.22484321892261505, 0.034371379762887955, 0.18762324750423431, -9.940246673068032e-05, 0.04724521189928055, 0.3188490569591522, -0.03386566415429115, -0.27891263365745544, 0.0834352970123291, -0.18857134878635406, 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Nothing that thou hast said, O lord of the earth, is untrue. The Pandavas of immeasurable energy have been filled with rage at the sight of Krishna their wedded wife of pure fame--brought in the midst of the assembly. Hearing also those cruel words of Dussasana and Karna, they have been so incensed, O king, that they will not, I ween, forgive (the Kurus) on my account. I have heard, O king, how Arjuna hath gratified in battle by means of his bow the god of gods--Sthanu of eleven forms. The illustrious lord of all the gods--Kapardin himself--desirous of testing Phalguna, fought with him, having assumed the guise of a Kirata. And there it was that the Lokapala, in order to give away their weapons unto that bull of the Kuru race, showed themselves unto him of undeteriorating prowess. What other man on earth, except Phalguna, would strive to have a sight of these gods in their own forms? And, O king, who is there that will weaken in battle Arjuna, who could not be weakened by Maheswara himself possessed of eight forms? Thy sons, having dragged Draupadi, and thereby incensed the sons of Pandu, have brought this frightful and horrifying calamity upon themselves. Beholding Duryodhana showing both his thighs unto Draupadi, Bhima said with quivering lips, 'wretch! those thighs of thine will I smash with my fierce descending mace, on the expiration of thirteen years.' All the sons of Pandu are the foremost of smiters; all of them are of immeasurable energy; all of them are well-versed in every kind of weapons. For these, they are incapable of being vanquished even by the gods. Incensed at the insult offered to their wedded wife, Pritha's sons, urged by wrath, will, I ween, slay all thy sons in battle.' ""Dhritarashtra said, 'O charioteer, what mischief hath been done by Karna uttering those cruel words, to the sons of Pandu! Was not the enmity sufficient that was provoked by bringing Krishna into the assembly? How can my wicked sons live, whose eldest brother and preceptor walketh not in the path of righteousness? Seeing me void of eye-sight, and incapable of exerting myself actively, my wretched son, O charioteer, believeth me to be a fool, and listeneth not to my words. Those wretches also that are his counsellors, viz., Karna and Suvala, and others, always pander to his vices, as he is incapable of understanding things rightly. The shafts that Arjuna of immeasurable prowess may lightly shoot, are capable of consuming all my sons, leave alone those shafts that he will shoot, impelled by anger. The arrows urged by the might of Arjuna's arms and shot from his large bow, and inspired with mantras capable of converting them into celestial weapons can chastise the celestials themselves. He who hath for his counsellor and protector and friend that smiter of sinful men--the lord of the three worlds--Hari himself--encountereth nothing that he cannot conquer. This, O Sanjaya, is most marvellous in Arjuna that, as we have heard, he hath been clasped by Mahadeva in his arms. That also which Phalguna, assisted by Damodara did of old towards helping Agni in the conflagration of Khandava, hath been witnessed by all the world. When, therefore, Bhima and Partha and Vasudeva of the Satwata race become enraged, surely my sons along with their friends and the Suvalas are all unequal to fight with them.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLIX ""Sanjaya said, 'That which hath been uttered by thee, O king, with respect to Duryodhana is all true. Nothing that thou hast said, O lord of the earth, is untrue. The Pandavas of immeasurable energy have been filled with rage at the sight of Krishna their wedded wife of pure fame--brought in the midst of the assembly. Hearing also those cruel words of Dussasana and Karna, they have been so incensed, O king, that they will not, I ween, forgive (the Kurus) on my account. I have heard, O king, how Arjuna hath gratified in battle by means of his bow the god of gods--Sthanu of eleven forms. The illustrious lord of all the gods--Kapardin himself--desirous of testing Phalguna, fought with him, having assumed the guise of a Kirata. And there it was that the Lokapala, in order to give away their weapons unto that bull of the Kuru race, showed themselves unto him of undeteriorating prowess. What other man on earth, except Phalguna, would strive to have a sight of these gods in their own forms? And, O king, who is there that will weaken in battle Arjuna, who could not be weakened by Maheswara himself possessed of eight forms? Thy sons, having dragged Draupadi, and thereby incensed the sons of Pandu, have brought this frightful and horrifying calamity upon themselves. Beholding Duryodhana showing both his thighs unto Draupadi, Bhima said with quivering lips, 'wretch! those thighs of thine will I smash with my fierce descending mace, on the expiration of thirteen years.' All the sons of Pandu are the foremost of smiters; all of them are of immeasurable energy; all of them are well-versed in every kind of weapons. For these, they are incapable of being vanquished even by the gods. Incensed at the insult offered to their wedded wife, Pritha's sons, urged by wrath, will, I ween, slay all thy sons in battle.' ""Dhritarashtra said, 'O charioteer, what mischief hath been done by Karna uttering those cruel words, to the sons of Pandu! Was not the enmity sufficient that was provoked by bringing Krishna into the assembly? How can my wicked sons live, whose eldest brother and preceptor walketh not in the path of righteousness? Seeing me void of eye-sight, and incapable of exerting myself actively, my wretched son, O charioteer, believeth me to be a fool, and listeneth not to my words. Those wretches also that are his counsellors, viz., Karna and Suvala, and others, always pander to his vices, as he is incapable of understanding things rightly. The shafts that Arjuna of immeasurable prowess may lightly shoot, are capable of consuming all my sons, leave alone those shafts that he will shoot, impelled by anger. The arrows urged by the might of Arjuna's arms and shot from his large bow, and inspired with mantras capable of converting them into celestial weapons can chastise the celestials themselves. He who hath for his counsellor and protector and friend that smiter of sinful men--the lord of the three worlds--Hari himself--encountereth nothing that he cannot conquer. This, O Sanjaya, is most marvellous in Arjuna that, as we have heard, he hath been clasped by Mahadeva in his arms. That also which Phalguna, assisted by Damodara did of old towards helping Agni in the conflagration of Khandava, hath been witnessed by all the world. When, therefore, Bhima and Partha and Vasudeva of the Satwata race become enraged, surely my sons along with their friends and the Suvalas are all unequal to fight with them.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why are the Pandavas filled with rage and incensed according to Sanjaya's narration? Answer 1: The Pandavas are filled with rage and incensed because they witnessed the insult of their wife, Draupadi, in the Kuru assembly. Draupadi was brought into the assembly by Duryodhana and his brothers, and she was subjected to cruel words and humiliation. This act of dishonor towards Draupadi has incensed the Pandavas. Reference 1: In Sanjaya's narration, he mentions that the Pandavas are enraged due to Draupadi's insult in the assembly, as well as the cruel words spoken by Dussasana and Karna. Question 2: What divine feat did Arjuna accomplish, and with whom did he engage in battle to earn the approval of the gods? Answer 2: Arjuna engaged in a battle with the god of gods, Lord Shiva (Sthanu), who assumed the guise of a Kirata. During this battle, Arjuna gratified Lord Shiva with his bow and prowess, earning the approval of the gods. Lord Shiva tested Arjuna's skills in combat during this encounter. Reference 2: Sanjaya narrates how Arjuna engaged in a battle with Lord Shiva (Sthanu), who appeared as a Kirata, and pleased the god of gods with his bow and combat skills. Question 3: What did Bhima vow to do in response to Duryodhana's insult towards Draupadi? Answer 3: In response to Duryodhana showing both his thighs to Draupadi in the assembly, Bhima made a solemn vow. He vowed to smash Duryodhana's thighs with his fierce descending mace after the completion of thirteen years. This vow was a consequence of the insult Draupadi endured. Reference 3: Sanjaya mentions that Bhima, upon witnessing Duryodhana's insult to Draupadi, vowed to smash Duryodhana's thighs with his mace after thirteen years. Question 4: How does Dhritarashtra express his concerns about his sons and their actions, particularly Karna's influence? Answer 4: Dhritarashtra expresses concern about his sons, particularly Duryodhana, and their actions. He mentions that Karna's cruel words and influence have led to mischief, and he worries about his sons' inability to heed righteous counsel. Dhritarashtra is troubled by Karna's presence and believes that his eldest son does not follow the path of righteousness. Reference 4: In Sanjaya's narration, Dhritarashtra expresses his concerns about his sons, Karna's influence, and their actions in the context of Draupadi's insult and the enmity with the Pandavas.","[0.19203761219978333, -0.4493381381034851, -0.2762765884399414, 0.3768105208873749, 0.2945566773414612, -0.09146463871002197, 0.15195371210575104, 0.21807505190372467, -0.40412813425064087, 0.02455664984881878, -0.2767660915851593, 0.24084897339344025, 0.30951547622680664, -0.4539389908313751, 0.2931010127067566, -0.24190016090869904, -0.03270774334669113, 0.0017020826926454902, -0.20564904808998108, 0.03307580575346947, -0.04768088459968567, 0.17674805223941803, -0.150071918964386, 0.12493953108787537, -0.09275314211845398, -0.07401642203330994, 0.20966123044490814, 0.6038507223129272, -0.3740985095500946, -0.5805519223213196, 0.08305918425321579, -0.25302115082740784, 0.09612949192523956, 0.1825563609600067, -9.835341188590974e-05, -0.12400495260953903, 0.3019525110721588, 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And he was strong, and handsome, and well-versed in (the knowledge of) horses, and possessed of every desirable accomplishment. And he was at the head of all the kings, even like the lord of the celestials. And exalted over all, he resembled the sun in glory. And he was the king of the Nishadhas, intent on the welfare of the Brahmanas, versed in the Vedas, and possessed of heroism. And he was truth-telling, fond of dice, and the master of a mighty army. And he was the beloved of men and women, and of great soul and subdued passions. And he was the protector (of all), and the foremost of bowmen, and like unto Manu himself. And like him, there was among the Vidarbhas (a king named) Bhima, of terrible prowess, heroic and well-disposed towards his subjects and possessed of every virtue. (But withal) he was childless. And with a fixed mind, he tried his utmost for obtaining issue. And. O Bharata there came unto him (once) a Brahmarshi named Damana. And, O king of kings, desirous of having offspring, Bhima, versed in morality, with his queen gratified that illustrious Rishi by a respectful reception. And Damana, well-pleased, granted unto the king and his consort a boon in the form of a jewel of a daughter, and three sons possessed of lofty souls and great fame. (And they were called respectively) Damayanti, and Dama and Danta, and illustrious Damana. And the three sons were possessed of every accomplishment and terrible mien and fierce prowess. And the slender-waisted Damayanti, in beauty and brightness, in good name and grace and luck, became celebrated all over the world. And on her attaining to age, hundreds of hand-maids, and female slaves, decked in ornaments, waited upon her like Sachi herself. And Bhima's daughter of faultless features, decked in every ornament, shone in the midst of her hand-maids, like the luminous lightning of the clouds. And the large-eyed damsel was possessed of great beauty like that of Sree herself. And neither among celestials, nor among Yakshas, nor among men was anybody possessed of such beauty, seen or heard of before. And the beautiful maiden filled with gladness the hearts of even the gods. And that tiger among men, Nala also had not his peer in the (three) worlds: for in beauty he was like Kandarpa himself in his embodied form. And moved by admiration, the heralds again and again celebrated the praises of Nala before Damayanti and those of Damayanti before the ruler of the Nishadhas. And repeatedly hearing of each other's virtues they conceived an attachment towards each other not begot of sight, and that attachment, O son of Kunti began to grow in strength. And then Nala was unable to control the love that was in his bosom. And he began to pass much of his time in solitude in the gardens adjoining the inner apartment (of his palace). And there he saw a number of swans furnished with golden wings, wandering in those woods. And from among them he caught one with his hands. And thereupon the sky-ranging one said unto Nala. 'Deserve I not to be slain by thee. O king. I will do something that is agreeable to thee. O king of the Nishadhas. I will speak of thee before Damayanti in such a way that she will not ever desire to have any other person (for her lord).' Thus addressed, the king liberated that swan. And those swans then rose on their wings and went to the country of the Vidarbhas. And on arriving at the city of the Vidarbhas the birds alighted before Damayanti, who beheld them all. And Damayanti in the midst of her maids, beholding those birds of extraordinary appearance was filled with delight, and strove without loss of time to catch those coursers of the skies. And the swans at this, before that bevy of beauties, fled in all directions. And those maidens there pursued the birds, each (running) after one. And the swan after which Damayanti ran, having led her to a secluded spot, addressed her in human speech, saying, O Damayanti, there is a king amongst the Nishadhas named Nala. He is equal unto the Aswins in beauty, not having his peer among men. Indeed, in comeliness, he is like Kandarpa himself in his embodied form. O fair-complexioned one, O thou of slender waist, if thou becomest his wife, thy existence and this thy beauty may be of purpose. We have, indeed, beheld celestials and Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before any one like Nala. Thou also art a jewel among thy sex, as Nala is the prime among men. The union of the best with the best is happy.' Thus addressed by the swan. Damayanti, O monarch, replied unto him there, saying, 'Do thou speak thus unto Nala also, 'Saying So be it, to the daughter of Vidarbha, the oviparous one, O king, returned to the country of the Nishadhas, and related everything unto Nala."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LIII Vrihadaswa said, ""There was a king named Nala, the son of Virasena. And he was strong, and handsome, and well-versed in (the knowledge of) horses, and possessed of every desirable accomplishment. And he was at the head of all the kings, even like the lord of the celestials. And exalted over all, he resembled the sun in glory. And he was the king of the Nishadhas, intent on the welfare of the Brahmanas, versed in the Vedas, and possessed of heroism. And he was truth-telling, fond of dice, and the master of a mighty army. And he was the beloved of men and women, and of great soul and subdued passions. And he was the protector (of all), and the foremost of bowmen, and like unto Manu himself. And like him, there was among the Vidarbhas (a king named) Bhima, of terrible prowess, heroic and well-disposed towards his subjects and possessed of every virtue. (But withal) he was childless. And with a fixed mind, he tried his utmost for obtaining issue. And. O Bharata there came unto him (once) a Brahmarshi named Damana. And, O king of kings, desirous of having offspring, Bhima, versed in morality, with his queen gratified that illustrious Rishi by a respectful reception. And Damana, well-pleased, granted unto the king and his consort a boon in the form of a jewel of a daughter, and three sons possessed of lofty souls and great fame. (And they were called respectively) Damayanti, and Dama and Danta, and illustrious Damana. And the three sons were possessed of every accomplishment and terrible mien and fierce prowess. And the slender-waisted Damayanti, in beauty and brightness, in good name and grace and luck, became celebrated all over the world. And on her attaining to age, hundreds of hand-maids, and female slaves, decked in ornaments, waited upon her like Sachi herself. And Bhima's daughter of faultless features, decked in every ornament, shone in the midst of her hand-maids, like the luminous lightning of the clouds. And the large-eyed damsel was possessed of great beauty like that of Sree herself. And neither among celestials, nor among Yakshas, nor among men was anybody possessed of such beauty, seen or heard of before. And the beautiful maiden filled with gladness the hearts of even the gods. And that tiger among men, Nala also had not his peer in the (three) worlds: for in beauty he was like Kandarpa himself in his embodied form. And moved by admiration, the heralds again and again celebrated the praises of Nala before Damayanti and those of Damayanti before the ruler of the Nishadhas. And repeatedly hearing of each other's virtues they conceived an attachment towards each other not begot of sight, and that attachment, O son of Kunti began to grow in strength. And then Nala was unable to control the love that was in his bosom. And he began to pass much of his time in solitude in the gardens adjoining the inner apartment (of his palace). And there he saw a number of swans furnished with golden wings, wandering in those woods. And from among them he caught one with his hands. And thereupon the sky-ranging one said unto Nala. 'Deserve I not to be slain by thee. O king. I will do something that is agreeable to thee. O king of the Nishadhas. I will speak of thee before Damayanti in such a way that she will not ever desire to have any other person (for her lord).' Thus addressed, the king liberated that swan. And those swans then rose on their wings and went to the country of the Vidarbhas. And on arriving at the city of the Vidarbhas the birds alighted before Damayanti, who beheld them all. And Damayanti in the midst of her maids, beholding those birds of extraordinary appearance was filled with delight, and strove without loss of time to catch those coursers of the skies. And the swans at this, before that bevy of beauties, fled in all directions. And those maidens there pursued the birds, each (running) after one. And the swan after which Damayanti ran, having led her to a secluded spot, addressed her in human speech, saying, O Damayanti, there is a king amongst the Nishadhas named Nala. He is equal unto the Aswins in beauty, not having his peer among men. Indeed, in comeliness, he is like Kandarpa himself in his embodied form. O fair-complexioned one, O thou of slender waist, if thou becomest his wife, thy existence and this thy beauty may be of purpose. We have, indeed, beheld celestials and Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before any one like Nala. Thou also art a jewel among thy sex, as Nala is the prime among men. The union of the best with the best is happy.' Thus addressed by the swan. Damayanti, O monarch, replied unto him there, saying, 'Do thou speak thus unto Nala also, 'Saying So be it, to the daughter of Vidarbha, the oviparous one, O king, returned to the country of the Nishadhas, and related everything unto Nala."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was King Nala, and what qualities and accomplishments distinguished him? Answer 1: King Nala was the ruler of the Nishadhas. He was known for his strength, handsomeness, knowledge of horses, and various accomplishments. Nala was considered the foremost among kings, resembling the lord of the celestials (Indra) in glory. He was well-versed in the Vedas, truth-telling, fond of dice, a protector of his subjects, and an expert bowman. Reference 1: In Vrihadaswa's narration, King Nala's virtues and accomplishments are described, highlighting his exceptional qualities and abilities. Question 2: How did King Bhima of the Vidarbhas obtain offspring, and who granted him the boon of children? Answer 2: King Bhima of the Vidarbhas, who was childless, obtained offspring through the blessings of the Brahmarshi Damana. Damana, pleased with Bhima and his queen's hospitality, granted them a boon in the form of a jewel-like daughter named Damayanti, as well as three sons named Dama, Danta, and Damana. Reference 2: Vrihadaswa's narration mentions how King Bhima and his queen received the boon of children from the Brahmarshi Damana. Question 3: Describe Damayanti's appearance and beauty. Answer 3: Damayanti was described as a beautiful and faultless maiden with exquisite features. She was adorned with every kind of ornament and was radiant like the luminous lightning of clouds. Her beauty was incomparable, and neither among celestials, Yakshas, nor men was anyone possessing such beauty seen or heard of before. Reference 3: Vrihadaswa's narration depicts Damayanti as a stunningly beautiful maiden, and her exceptional beauty is emphasized. Question 4: What message did the swans convey to Damayanti about King Nala? Answer 4: The swans conveyed a message to Damayanti about King Nala, describing his extraordinary beauty and virtues. They compared Nala's beauty to that of the god of love, Kandarpa, in his physical form. The swans suggested that Damayanti should become Nala's wife as they believed it would be a union of the best with the best. Reference 4: The swans, speaking in human speech, conveyed King Nala's exceptional qualities and suggested to Damayanti that she should marry him.","[0.2315620481967926, 0.0899018794298172, -0.29371726512908936, 0.10341129451990128, 0.5245596766471863, -0.2730073034763336, 0.20069418847560883, 0.20849503576755524, -0.08297797292470932, 0.13418994843959808, 0.02574826404452324, -0.051780495792627335, 0.1498737633228302, -0.37181827425956726, 0.2131398469209671, -0.305949330329895, 0.12941193580627441, 0.1549486368894577, 0.23827500641345978, 0.03994973003864288, 0.04043911024928093, 0.06313448399305344, -0.04180746152997017, 0.2633664011955261, 0.040729161351919174, 0.03841319680213928, 0.1436621993780136, 0.5209841132164001, -0.33210042119026184, -0.5156323909759521, 0.15147683024406433, 0.08773469924926758, 0.029824674129486084, 0.018762607127428055, -9.886235784506425e-05, -0.2300148457288742, 0.24964477121829987, 0.005149518139660358, -0.1046498566865921, 0.03522006794810295, 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And heaving frequent sighs she was filled with anxiety, and became melancholy and pale-faced and lean. And with her heart possessed by the god of love, she soon lost colour, and with her upturned gaze and modes of abstraction, looked like one demented. And she lost all inclination for beds and seats and object of enjoyment. And she ceased to lie down by day or night, always weeping with exclamation of Oh! and Alas! And beholding her uneasy and fallen into that condition, her hand-maids represented, O king, the matter of her illness unto the ruler of Vidarbha by indirect hints. And king Bhima, hearing of this from the handmaids of Damayanti, regarded the affair of his daughter to be serious. And he asked himself, 'Why is it that my daughter seemeth to be so ill now?' And the king, reflecting by himself that his daughter had attained to puberty, concluded that Damayanti's Swayamvara should take place. And the monarch, O exalted one, (invited) all the rulers of the earth, saying, Ye heroes, know that Damayanti's Swayamvara is at hand, And all the kings, hearing of Damayanti's Swayamvara, came unto Bhima, agreeable to his message, filling the earth with the clatter of their cars, the roar of their elephants, and the neighing of their horses, and accompanied with their fine-looking battalions decked in ornaments and graceful garlands. And the mighty-armed Bhima paid due reverence unto those illustrious monarchs. And duly honoured by him they took up their quarters there.' ""And at the juncture, those foremost of celestial Rishis possessed of great splendour, of great wisdom and great vows--namely, Narada and Parvata--having arrived in course of their wandering at the regions of Indra entered the mansion of the lord of the immortals, receiving proper worship. And Maghavat having worshipped them reverentially, inquired after their undisturbed peace and welfare as regards all respects. And Narada said, 'O lord, O divine one, peace attendeth us in every respect. And, O Maghavat, peace attendeth also O exalted one, the kings of the whole world.' ""Vrihadaswa continued. 'Hearing the words of Narada the slaver of Vala and Vritra said, 'Those righteous rulers of the earth who fight renouncing all desire of life, and who meet death when their time is come by means of weapons, without flying from the field,--theirs is this region, everlasting unto them and granting all desires, even as it is to me. Where be those Kshatriya heroes? I do not see those kings approach (now) Where are my favourite guests?' Thus addressed by Sakra, Narada replied, 'Listen, O Mahavat, why seest not thou the kings (now)? The ruler of the Vidarbhas hath a daughter--the celebrated Damayanti. In beauty she transcendeth all the women of the earth. Her Swayamvara, O Sakra, will take place shortly. Thither are going all the kings and Princes from all directions. And all the lords of the earth desire to have that pearl of the earth,--desire to have her eagerly, O slaver of Vala and Vritra.' And while they were talking thus, those foremost of the immortals, the Lokapalas with Agni among them, appeared before the lord of the celestials. And all of them heard the words of Narada fraught with grave import. And as soon as they heard them, they exclaimed in rapture, We also will go there. And, O mighty monarch, accompanied by their attendants and mounted on their (respective) vehicles, they set out for the country of Vidarbhas, whither (had gone) all the kings. And, O son of Kunti, the high-souled king Nala also hearing of that concourse of kings, set out with a cheerful heart, full of Damayanti's love. And (it came to pass) that the gods saw Nala on the way treading on the earth. And his form owing to its beauty was like that of the god of love himself. And beholding him resplendent as the sun, the Lokapalas were filled with astonishment at his wealth of beauty, and abandoned their intention. And, O king, leaving their cars in the sky the dwellers of heaven alighted from the welkin and spake unto the ruler of the Nishadhas, saying, 'O foremost of monarchs ruling the Nishadhas, O Nala, thou art devoted to truth. Do thou help us. O best of men, be thou our messenger.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LIV ""Vrihadaswa said, 'O Bharata, hearing those words of the swan, Damayanti thenceforth lost all peace of mind on account of Nala. And heaving frequent sighs she was filled with anxiety, and became melancholy and pale-faced and lean. And with her heart possessed by the god of love, she soon lost colour, and with her upturned gaze and modes of abstraction, looked like one demented. And she lost all inclination for beds and seats and object of enjoyment. And she ceased to lie down by day or night, always weeping with exclamation of Oh! and Alas! And beholding her uneasy and fallen into that condition, her hand-maids represented, O king, the matter of her illness unto the ruler of Vidarbha by indirect hints. And king Bhima, hearing of this from the handmaids of Damayanti, regarded the affair of his daughter to be serious. And he asked himself, 'Why is it that my daughter seemeth to be so ill now?' And the king, reflecting by himself that his daughter had attained to puberty, concluded that Damayanti's Swayamvara should take place. And the monarch, O exalted one, (invited) all the rulers of the earth, saying, Ye heroes, know that Damayanti's Swayamvara is at hand, And all the kings, hearing of Damayanti's Swayamvara, came unto Bhima, agreeable to his message, filling the earth with the clatter of their cars, the roar of their elephants, and the neighing of their horses, and accompanied with their fine-looking battalions decked in ornaments and graceful garlands. And the mighty-armed Bhima paid due reverence unto those illustrious monarchs. And duly honoured by him they took up their quarters there.' ""And at the juncture, those foremost of celestial Rishis possessed of great splendour, of great wisdom and great vows--namely, Narada and Parvata--having arrived in course of their wandering at the regions of Indra entered the mansion of the lord of the immortals, receiving proper worship. And Maghavat having worshipped them reverentially, inquired after their undisturbed peace and welfare as regards all respects. And Narada said, 'O lord, O divine one, peace attendeth us in every respect. And, O Maghavat, peace attendeth also O exalted one, the kings of the whole world.' ""Vrihadaswa continued. 'Hearing the words of Narada the slaver of Vala and Vritra said, 'Those righteous rulers of the earth who fight renouncing all desire of life, and who meet death when their time is come by means of weapons, without flying from the field,--theirs is this region, everlasting unto them and granting all desires, even as it is to me. Where be those Kshatriya heroes? I do not see those kings approach (now) Where are my favourite guests?' Thus addressed by Sakra, Narada replied, 'Listen, O Mahavat, why seest not thou the kings (now)? The ruler of the Vidarbhas hath a daughter--the celebrated Damayanti. In beauty she transcendeth all the women of the earth. Her Swayamvara, O Sakra, will take place shortly. Thither are going all the kings and Princes from all directions. And all the lords of the earth desire to have that pearl of the earth,--desire to have her eagerly, O slaver of Vala and Vritra.' And while they were talking thus, those foremost of the immortals, the Lokapalas with Agni among them, appeared before the lord of the celestials. And all of them heard the words of Narada fraught with grave import. And as soon as they heard them, they exclaimed in rapture, We also will go there. And, O mighty monarch, accompanied by their attendants and mounted on their (respective) vehicles, they set out for the country of Vidarbhas, whither (had gone) all the kings. And, O son of Kunti, the high-souled king Nala also hearing of that concourse of kings, set out with a cheerful heart, full of Damayanti's love. And (it came to pass) that the gods saw Nala on the way treading on the earth. And his form owing to its beauty was like that of the god of love himself. And beholding him resplendent as the sun, the Lokapalas were filled with astonishment at his wealth of beauty, and abandoned their intention. And, O king, leaving their cars in the sky the dwellers of heaven alighted from the welkin and spake unto the ruler of the Nishadhas, saying, 'O foremost of monarchs ruling the Nishadhas, O Nala, thou art devoted to truth. Do thou help us. O best of men, be thou our messenger.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Damayanti become melancholy and ill after hearing the swan's message about Nala? Answer 1: Damayanti became melancholy and ill upon hearing the swan's message about Nala because she had fallen in love with him. The longing for Nala filled her heart with anxiety and caused her to lose her peace of mind. Her love for him made her pale-faced, lean, and unable to enjoy any pleasures. She constantly sighed and wept, leading to her illness. Reference 1: Vrihadaswa's narration describes how Damayanti's love for Nala, after hearing about him from the swan, led to her melancholy and illness. Question 2: What decision did King Bhima make concerning Damayanti when he realized her condition? Answer 2: Upon realizing Damayanti's condition and her attainment of puberty, King Bhima decided to hold Damayanti's Swayamvara. He sent invitations to all the rulers of the earth, announcing the forthcoming event. Reference 2: In Vrihadaswa's narration, it is mentioned that King Bhima decided to arrange Damayanti's Swayamvara upon hearing of her illness. Question 3: Who were the celestial Rishis who arrived in the regions of Indra, and what news did they bring to Lord Indra? Answer 3: The celestial Rishis who arrived in the regions of Indra were Narada and Parvata. They informed Lord Indra about the forthcoming Swayamvara of Damayanti, the daughter of the ruler of the Vidarbhas, and how kings and princes from all directions were heading to participate in it. Reference 3: Vrihadaswa's narration mentions that Narada and Parvata arrived in the celestial regions and informed Lord Indra about Damayanti's Swayamvara. Question 4: Why did the Lokapalas and other gods abandon their intention to attend Damayanti's Swayamvara when they saw Nala on the way? Answer 4: The Lokapalas and other gods abandoned their intention to attend Damayanti's Swayamvara when they saw Nala on the way because of his exceptional beauty. Nala's radiant appearance, resembling the god of love, left them astonished. They decided that someone as virtuous and beautiful as Nala could fulfill their purpose, and they left their cars in the sky to seek his help. Reference 4: Vrihadaswa's narration describes how the gods abandoned their intention to attend the Swayamvara upon seeing Nala's extraordinary beauty. Question 5: Why did the Lokapalas and gods request Nala to be their messenger? Answer 5: The Lokapalas and gods requested Nala to be their messenger because they were impressed by his virtues and exceptional beauty. They believed that Nala, being devoted to truth and possessing great qualities, would be an ideal messenger to convey their message and seek help from Damayanti. Reference 5: Vrihadaswa's narration mentions that the Lokapalas and gods requested Nala to be their messenger due to his virtues and qualities.","[0.005883367732167244, 0.15374764800071716, -0.30077627301216125, 0.1679336428642273, 0.26668810844421387, -0.2693996727466583, -0.04964644834399223, 0.2774699330329895, -0.015364342369139194, 0.27147355675697327, -0.166605606675148, 0.09823984652757645, 0.13802079856395721, -0.5404678583145142, 0.15303778648376465, -0.2886941134929657, 0.028332864865660667, 0.1968393325805664, -0.12581270933151245, -0.031853143125772476, -0.12256181985139847, 0.17816926538944244, -0.21057896316051483, 0.2759381830692291, -0.003927835263311863, -0.2052142173051834, -0.021744735538959503, 0.6381240487098694, -0.12986789643764496, -0.20874831080436707, 0.02271609753370285, -0.1255631297826767, -0.05503604933619499, -0.10090313106775284, -0.00010008838580688462, -0.1665915697813034, 0.3101311922073364, -0.016262540593743324, -0.15823587775230408, 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And then approaching these, he asked with folded hands. 'Who are ye? And who also is he that desireth me to be his messenger? And what, further, shall I have to do for you? O tell me truly!'--When the king of the Nishadhas spoke thus, Maghavat replied, saying, 'Know us as the immortals come hither for Damayanti's sake. I am Indra, this one is Agni, this the lord of waters, and this, O king, is even Yama the destroyer of the bodies of men. Do thou inform Damayanti of our arrival, saying, 'The guardians of the world, (consisting of) the great Indra and the others, are coming to the assembly, desirous of beholding (the Swayamvara). The gods, Sakra and Agni and Varuna and Yama, desire to obtain thee. Do thou, therefore, choose one of them for thy lord.' Thus addressed by Sakra, Nala said with joined hands, 'I have come here with the self same object. It behoveth thee not to send me (on this errand). How can a person who is himself under the influence of love bring himself to speak thus unto a lady on behalf of others? Therefore, spare me, ye gods' The gods, however, said, 'O ruler of the Nishadhas, having promised first, saying, 'I will! why wilt thou not act accordingly now? O ruler of the Nishadhas, tell us this without delay.' ""Vrihadaswa continued, 'Thus addressed by those celestials, the ruler of Nishadhas spake again, saying, 'Those mansions are well-guarded. How can I hope to enter them?' Indra replied, 'Thou shalt be able to enter.' And, saying, So be it.' Nala thereupon went to the palace of Damayanti. And having arrived there, he beheld the daughter of the king of Vidarbha surrounded by her hand-maids, blazing in beauty and excelling in symmetry of form, of limbs exceedingly delicate, of slender waist and fair eyes. And she seemed to rebuke the light of the moon by her own splendour. And as he gazed on that lady of sweet smiles. Nala's love increased, but desirous of keeping his truth, he suppressed his passion. And at the sight of Naishadha, overpowered by his effulgence, those first of women sprang up from their seats in amazement. And filled with wonder (at his sight), they praised Nala in gladness of heart. And without saying anything, they mentally paid him homage, 'Oh, what comeliness! Oh, what gentleness belongeth to this high-souled one! Who is he? Is he some god or Yaksha or Gandharva?' And those foremost of women, confounded by Nala's splendour and bashfulness would not accost him at all in speech. And Damayanti although herself struck with amazement, smilingly addressed the warlike Nala who also gently smiled at her, saying, 'What art thou, O thou of faultless features, that hast come here awakening my love? O sinless one, O hero of celestial form, I am anxious to know who thou art that hast come hither. And why hast thou come hither? And how is it that thou hast not been discovered by any one, considering that my apartments are well-guarded and the king's mandates are stern.' Thus addressed by the daughter of the king of the Vidarbhas, Nala replied, 'O beauteous lady, know that my name is Nala. I come here as the messenger of the gods. The celestials, Sakra, Agni, Varuna and Yama, desire to have thee. O beautiful lady, do thou choose one of them for thy lord. It is through their power that I have entered here unperceived, and it is for this reason that none saw me on my way or obstructed my entrance. O gentle one, I have been sent by the foremost of the celestials even for this object. Hearing this, O fortunate one, do what thou pleasest.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LV ""Vrihadaswa continued, 'O Bharata, Nala pledged his word to the celestials saying, 'I will do it.' And then approaching these, he asked with folded hands. 'Who are ye? And who also is he that desireth me to be his messenger? And what, further, shall I have to do for you? O tell me truly!'--When the king of the Nishadhas spoke thus, Maghavat replied, saying, 'Know us as the immortals come hither for Damayanti's sake. I am Indra, this one is Agni, this the lord of waters, and this, O king, is even Yama the destroyer of the bodies of men. Do thou inform Damayanti of our arrival, saying, 'The guardians of the world, (consisting of) the great Indra and the others, are coming to the assembly, desirous of beholding (the Swayamvara). The gods, Sakra and Agni and Varuna and Yama, desire to obtain thee. Do thou, therefore, choose one of them for thy lord.' Thus addressed by Sakra, Nala said with joined hands, 'I have come here with the self same object. It behoveth thee not to send me (on this errand). How can a person who is himself under the influence of love bring himself to speak thus unto a lady on behalf of others? Therefore, spare me, ye gods' The gods, however, said, 'O ruler of the Nishadhas, having promised first, saying, 'I will! why wilt thou not act accordingly now? O ruler of the Nishadhas, tell us this without delay.' ""Vrihadaswa continued, 'Thus addressed by those celestials, the ruler of Nishadhas spake again, saying, 'Those mansions are well-guarded. How can I hope to enter them?' Indra replied, 'Thou shalt be able to enter.' And, saying, So be it.' Nala thereupon went to the palace of Damayanti. And having arrived there, he beheld the daughter of the king of Vidarbha surrounded by her hand-maids, blazing in beauty and excelling in symmetry of form, of limbs exceedingly delicate, of slender waist and fair eyes. And she seemed to rebuke the light of the moon by her own splendour. And as he gazed on that lady of sweet smiles. Nala's love increased, but desirous of keeping his truth, he suppressed his passion. And at the sight of Naishadha, overpowered by his effulgence, those first of women sprang up from their seats in amazement. And filled with wonder (at his sight), they praised Nala in gladness of heart. And without saying anything, they mentally paid him homage, 'Oh, what comeliness! Oh, what gentleness belongeth to this high-souled one! Who is he? Is he some god or Yaksha or Gandharva?' And those foremost of women, confounded by Nala's splendour and bashfulness would not accost him at all in speech. And Damayanti although herself struck with amazement, smilingly addressed the warlike Nala who also gently smiled at her, saying, 'What art thou, O thou of faultless features, that hast come here awakening my love? O sinless one, O hero of celestial form, I am anxious to know who thou art that hast come hither. And why hast thou come hither? And how is it that thou hast not been discovered by any one, considering that my apartments are well-guarded and the king's mandates are stern.' Thus addressed by the daughter of the king of the Vidarbhas, Nala replied, 'O beauteous lady, know that my name is Nala. I come here as the messenger of the gods. The celestials, Sakra, Agni, Varuna and Yama, desire to have thee. O beautiful lady, do thou choose one of them for thy lord. It is through their power that I have entered here unperceived, and it is for this reason that none saw me on my way or obstructed my entrance. O gentle one, I have been sent by the foremost of the celestials even for this object. Hearing this, O fortunate one, do what thou pleasest.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the celestial beings who sent Nala as their messenger to Damayanti? Answer 1: The celestial beings who sent Nala as their messenger to Damayanti were Indra (Sakra), Agni, Varuna, and Yama, the lord of the dead. Reference 1: In the text, it is mentioned that these celestial beings introduced themselves to Nala as they sent him on their mission to Damayanti. Question 2: Why did Nala initially hesitate to convey the message from the gods to Damayanti? Answer 2: Nala initially hesitated to convey the message from the gods to Damayanti because he himself was deeply in love with her. He believed it would be inappropriate for someone under the influence of love to speak on behalf of others in matters of love and marriage. Reference 2: In the narrative, Nala expressed his hesitation to the gods, stating that he couldn't bring himself to speak to Damayanti on their behalf due to his own feelings of love. Question 3: How did Nala manage to enter Damayanti's palace despite its strong security? Answer 3: Nala was able to enter Damayanti's palace unperceived due to the power of the celestial beings who sent him as their messenger. The gods assured him that he would be able to enter, and he did so without anyone noticing him on his way or obstructing his entrance. Reference 3: In the passage, it is explained that the gods assured Nala that he would be able to enter Damayanti's palace, and he did so without any hindrance. Question 4: How did Damayanti react upon seeing Nala when he entered her palace? Answer 4: When Damayanti saw Nala entering her palace, she was struck with amazement and wonder at his extraordinary appearance. She was unable to recognize him and addressed him with curiosity, inquiring about his identity and the reason for his presence. Reference 4: The text describes how Damayanti was filled with amazement upon seeing Nala and sought to know who he was and why he had come to her palace.","[0.23614723980426788, 0.08567311614751816, -0.3208317756652832, 0.23787826299667358, 0.18024082481861115, -0.3975493311882019, 0.02241448685526848, 0.09940958768129349, 0.048301611095666885, 0.20639942586421967, -0.1430790275335312, 0.10916480422019958, 0.13488507270812988, -0.4204402267932892, 0.3780656158924103, -0.05265733227133751, -0.00741113955155015, 0.09589649736881256, 0.018451308831572533, -0.12091917544603348, 0.0026662133168429136, 0.10449492931365967, -0.13245639204978943, 0.33679401874542236, 0.11649065464735031, -0.16732057929039001, 0.05309657007455826, 0.6038723587989807, -0.25531041622161865, -0.35728445649147034, -0.029880790039896965, -0.05435297638177872, 0.010855061002075672, -0.06445498019456863, -9.786964801605791e-05, -0.1426665186882019, 0.26953306794166565, -0.007302027195692062, -0.36584094166755676, 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Myself and what else of wealth is mine are thine. Grant me, O exalted one, thy love in full trust. O king, the language of the swans in burning me. It is for thy sake, O hero, that I have caused the kings to meet. O giver of proper honour, if thou forsake me who adore thee, for thy sake will I resort to poison, or fire, or water or the rope.' Thus addressed by the daughter of the king of the Vidarbhas, Nala answered her saying, 'With the Lokapalas present, choosest thou a man? Do thou turn thy heart to those high-souled lords, the creators of the worlds, unto the dust of whose feet I am not equal. Displeasing the gods, a mortal cometh by death. Save me, O thou of faultless limbs! Choose thou the all-excelling celestials. By accepting the gods, do thou enjoy spotless robes, and celestial garlands of variegated hues, and excellent ornaments. What woman would not choose as her lord Hutasana--the chief of the celestials, who compassing the earth swalloweth it? What woman would not choose him as her lord the dread of whose mace induceth all creatures to tread the path of virtue? And what woman would not choose as her lord the virtuous and high-souled Mahendra, the lord of the celestials, the chastiser of Daityas and Danavas? Or, if thou couldst choose in thy heart Varuna amongst the Lokapalas, do so unhesitatingly. O accept this friendly advice.' Thus addressed by Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto Nala, 'O lord of the earth, bowing to all the gods, I choose thee for my lord. Truly do I tell thee this.' The king, who had come as the messenger of the gods, replied unto the trembling Damayanti standing with folded hands, 'O amiable one, do as thou pleasest. Having given my pledge, O blessed one, unto the gods in especial, how can I, having come on other's mission, dare seek my own interest? If seeking my own interest consists with virtue, I will seek it, and do thou also, O beauteous one, act accordingly.' Then Damayanti of luminous smiles slowly spake unto king Nala, in words choked with tears, 'O lord of men I see a blameless way, by which no sin whatever will attach unto thee. O king, do thou, O foremost of men, come to the Swayamvara in company with all the gods headed by Indra. There, O Monarch, in the presence of the Lokapalas I will, O tiger among men, choose thee--at which no blame will be thine.' Thus addressed, O monarch, by the daughter of Vidarbha, king Nala returned to where the gods were staying together. And beholding him approach those great gods, the Lokapalas, eagerly asked him about all that had happened saying, 'Hast thou, O king, seen Damayanti of sweet smiles? What hath she said unto us all? O sinless monarch, tell us everything.' Nala answered, 'Commanded by you I entered Damayanti's palace furnished with lofty portals guarded by veteran warders bearing wands. And as I entered, no one perceived me, by virtue of your power, except the princess. And I saw her hand-maids, and they also saw me. And, O exalted celestials, seeing me, they were filled with wonder. And as I spake unto her of you, the fair-faced maiden, her will fixed on me, O ye best of the gods, chose me (for her spouse).' And the maiden said, 'Let the gods, O tiger among men, come with thee to the Swayamvara, I will in their presence, choose thee. At this, O thou of mighty arms, no blame will attach to thee.' 'This is all, ye gods, that took place, as I have said. Finally, everything rests with you, ye foremost of celestials.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LVI ""Vrihadaswa said, 'Damayanti, having bowed down unto the gods, thus addressed Nala with a smile, 'O king, love me with proper regard, and command me what I shall do for thee. Myself and what else of wealth is mine are thine. Grant me, O exalted one, thy love in full trust. O king, the language of the swans in burning me. It is for thy sake, O hero, that I have caused the kings to meet. O giver of proper honour, if thou forsake me who adore thee, for thy sake will I resort to poison, or fire, or water or the rope.' Thus addressed by the daughter of the king of the Vidarbhas, Nala answered her saying, 'With the Lokapalas present, choosest thou a man? Do thou turn thy heart to those high-souled lords, the creators of the worlds, unto the dust of whose feet I am not equal. Displeasing the gods, a mortal cometh by death. Save me, O thou of faultless limbs! Choose thou the all-excelling celestials. By accepting the gods, do thou enjoy spotless robes, and celestial garlands of variegated hues, and excellent ornaments. What woman would not choose as her lord Hutasana--the chief of the celestials, who compassing the earth swalloweth it? What woman would not choose him as her lord the dread of whose mace induceth all creatures to tread the path of virtue? And what woman would not choose as her lord the virtuous and high-souled Mahendra, the lord of the celestials, the chastiser of Daityas and Danavas? Or, if thou couldst choose in thy heart Varuna amongst the Lokapalas, do so unhesitatingly. O accept this friendly advice.' Thus addressed by Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto Nala, 'O lord of the earth, bowing to all the gods, I choose thee for my lord. Truly do I tell thee this.' The king, who had come as the messenger of the gods, replied unto the trembling Damayanti standing with folded hands, 'O amiable one, do as thou pleasest. Having given my pledge, O blessed one, unto the gods in especial, how can I, having come on other's mission, dare seek my own interest? If seeking my own interest consists with virtue, I will seek it, and do thou also, O beauteous one, act accordingly.' Then Damayanti of luminous smiles slowly spake unto king Nala, in words choked with tears, 'O lord of men I see a blameless way, by which no sin whatever will attach unto thee. O king, do thou, O foremost of men, come to the Swayamvara in company with all the gods headed by Indra. There, O Monarch, in the presence of the Lokapalas I will, O tiger among men, choose thee--at which no blame will be thine.' Thus addressed, O monarch, by the daughter of Vidarbha, king Nala returned to where the gods were staying together. And beholding him approach those great gods, the Lokapalas, eagerly asked him about all that had happened saying, 'Hast thou, O king, seen Damayanti of sweet smiles? What hath she said unto us all? O sinless monarch, tell us everything.' Nala answered, 'Commanded by you I entered Damayanti's palace furnished with lofty portals guarded by veteran warders bearing wands. And as I entered, no one perceived me, by virtue of your power, except the princess. And I saw her hand-maids, and they also saw me. And, O exalted celestials, seeing me, they were filled with wonder. And as I spake unto her of you, the fair-faced maiden, her will fixed on me, O ye best of the gods, chose me (for her spouse).' And the maiden said, 'Let the gods, O tiger among men, come with thee to the Swayamvara, I will in their presence, choose thee. At this, O thou of mighty arms, no blame will attach to thee.' 'This is all, ye gods, that took place, as I have said. Finally, everything rests with you, ye foremost of celestials.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was Damayanti's response when Nala conveyed the gods' message and advised her to choose one of the celestial beings as her lord? Answer 1: Damayanti expressed her love for Nala and chose him as her lord despite the presence and proposals of the celestial beings. She assured Nala of her unwavering love and commitment to him. Reference 1: In the passage, Damayanti's response to Nala's advice and the choice she made is described when she tells Nala, ""O lord of the earth, bowing to all the gods, I choose thee for my lord."" Question 2: Why did Nala hesitate to seek his own interest in this situation? Answer 2: Nala hesitated to seek his own interest because he had given his pledge to the gods as their messenger. He considered it his duty to fulfill the task assigned by the celestial beings without pursuing his own desires. Reference 2: In the text, Nala explained his hesitation by saying, ""Having given my pledge, O blessed one, unto the gods in especial, how can I, having come on other's mission, dare seek my own interest?"" Question 3: What was Nala's recommendation to Damayanti regarding the choice of a celestial being? Answer 3: Nala recommended that Damayanti choose one of the celestial beings, either Indra, Agni, Varuna, or Yama, as her lord, as they were powerful and virtuous beings. He advised her to accept this friendly advice and enjoy the benefits of being married to a god. Reference 3: In the passage, Nala advised Damayanti, saying, ""Do thou turn thy heart to those high-souled lords, the creators of the worlds,"" and he elaborated on the qualities of the celestial beings. Question 4: How did the gods react when Nala returned to them and informed them of Damayanti's choice? Answer 4: The gods eagerly inquired about everything that had happened, including Damayanti's response and her choice. They were keen to know the outcome of Nala's mission and what the princess had said to him. Reference 4: In the text, it is mentioned that the gods asked Nala about all that had transpired and sought details about Damayanti's decision.","[0.06109102815389633, 0.10189591348171234, -0.3125472068786621, -0.056126441806554794, 0.2984251379966736, -0.4173232316970825, -0.13630567491054535, 0.1335597038269043, 0.13693244755268097, 0.26004841923713684, -0.0796186625957489, 0.20665524899959564, 0.17342334985733032, -0.27091899514198303, 0.16963911056518555, -0.18496635556221008, -0.13729731738567352, 0.005808387417346239, 0.02603587694466114, -0.02018829807639122, -0.09128277003765106, 0.15633021295070648, -0.04699347913265228, 0.2178940773010254, 0.24553793668746948, -0.20153605937957764, 0.09571807831525803, 0.5100712776184082, -0.3570452630519867, -0.33127015829086304, -0.02731926180422306, -0.12278366088867188, 0.0940399244427681, -0.18567563593387604, -9.952769323717803e-05, -0.10924523323774338, 0.21143680810928345, -0.045047327876091, -0.3963145613670349, 0.07087019085884094, 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And always watching for a hole, he continued to dwell in the country of the Nishadhas for a long time. And it was in the twelfth year that Kali saw a hole. For one day after answering the call of nature, Naishadha touching water said his twilight prayers, without having previously washed his feet. And it was through this (omission) that Kali entered his person. And having possessed Nala, he appeared before Pushkara, and addressed him, saying, 'Come and play at dice with Nala. Through my assistance thou wilt surely win at the play. And defeating king Nala and acquiring his kingdom, do thou rule the Nishadhas.' Thus exhorted by Kali, Pushkara went to Nala. And Dwapara also approached Pushkara, becoming the principal die called Vrisha. And appearing before the warlike Nala, that slayer of hostile heroes, Pushkara, repeatedly said, 'Let us play together with dice.' Thus challenged in the presence of Damayanti, the lofty-minded king could not long decline it. And he accordingly fixed the time for the play. And possessed by Kali, Nala began to lose, in the game, his stakes in gold, and silver, and cars with the teams thereof, and robes. And maddened at dice, no one amongst his friends could succeed in dissuading that represser of foes from the play that went on. And thereupon, O Bharata, the citizens in a body, with the chief councillors, came thither to behold the distressed monarch and make him desist. And the charioteer coming to Damayanti spake to her of this, saying, 'O lady, the citizens and officers of the state wait at the gate. Do thou inform the king of the Nishadhas that the citizens have come here, unable to bear the calamity that hath befallen their king conversant with virtue and wealth.' Thereupon Bhima's daughter, overwhelmed with grief and almost deprived of reason by it, spake unto Nala in choked accents, 'O king, the citizens with the councillors of state, urged by loyalty, stay at the gate desirous of beholding thee. It behoveth thee to grant them an interview.' But the king, possessed by Kali, uttered not a word in reply unto his queen of graceful glances, uttering thus her lamentations. And at this, those councillors of state as also the citizens, afflicted with grief and shame, returned to their homes, saying, 'He liveth not.' And, O Yudhishthira, it was thus that Nala and Pushkara gambled together for many months, the virtuous Nala being always worsted.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LIX ""Vrihadaswa said, 'Having made this compact with Dwapara, Kali came to the place where the king of the Nishadhas was. And always watching for a hole, he continued to dwell in the country of the Nishadhas for a long time. And it was in the twelfth year that Kali saw a hole. For one day after answering the call of nature, Naishadha touching water said his twilight prayers, without having previously washed his feet. And it was through this (omission) that Kali entered his person. And having possessed Nala, he appeared before Pushkara, and addressed him, saying, 'Come and play at dice with Nala. Through my assistance thou wilt surely win at the play. And defeating king Nala and acquiring his kingdom, do thou rule the Nishadhas.' Thus exhorted by Kali, Pushkara went to Nala. And Dwapara also approached Pushkara, becoming the principal die called Vrisha. And appearing before the warlike Nala, that slayer of hostile heroes, Pushkara, repeatedly said, 'Let us play together with dice.' Thus challenged in the presence of Damayanti, the lofty-minded king could not long decline it. And he accordingly fixed the time for the play. And possessed by Kali, Nala began to lose, in the game, his stakes in gold, and silver, and cars with the teams thereof, and robes. And maddened at dice, no one amongst his friends could succeed in dissuading that represser of foes from the play that went on. And thereupon, O Bharata, the citizens in a body, with the chief councillors, came thither to behold the distressed monarch and make him desist. And the charioteer coming to Damayanti spake to her of this, saying, 'O lady, the citizens and officers of the state wait at the gate. Do thou inform the king of the Nishadhas that the citizens have come here, unable to bear the calamity that hath befallen their king conversant with virtue and wealth.' Thereupon Bhima's daughter, overwhelmed with grief and almost deprived of reason by it, spake unto Nala in choked accents, 'O king, the citizens with the councillors of state, urged by loyalty, stay at the gate desirous of beholding thee. It behoveth thee to grant them an interview.' But the king, possessed by Kali, uttered not a word in reply unto his queen of graceful glances, uttering thus her lamentations. And at this, those councillors of state as also the citizens, afflicted with grief and shame, returned to their homes, saying, 'He liveth not.' And, O Yudhishthira, it was thus that Nala and Pushkara gambled together for many months, the virtuous Nala being always worsted.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Kali manage to enter Nala's person, and what was the circumstance that allowed him to do so? Answer 1: Kali entered Nala's person because the king touched water and said his twilight prayers without washing his feet after answering the call of nature. This omission created an opportunity for Kali to enter Nala. Reference 1: In the passage, it is mentioned, ""And it was in the twelfth year that Kali saw a hole. For one day after answering the call of nature, Naishadha touching water said his twilight prayers, without having previously washed his feet. And it was through this (omission) that Kali entered his person."" Question 2: Who challenged Nala to play a game of dice, and how did Kali assist in this challenge? Answer 2: Pushkara challenged Nala to play dice, and Kali, who had possessed Nala, encouraged Pushkara by promising him victory in the game. Kali played a pivotal role in urging Pushkara to compete against Nala. Reference 2: The passage states, ""Thus exhorted by Kali, Pushkara went to Nala,"" indicating that Kali played a part in instigating the challenge. Question 3: How did Nala's friends and the citizens of his kingdom react when they saw him losing his possessions and wealth in the dice game? Answer 3: Nala's friends and the citizens of his kingdom were distressed and concerned about his losses in the dice game. They came to the place where the game was being played to witness the situation and tried to dissuade Nala from continuing. However, their efforts were in vain as Nala was possessed by Kali and could not be stopped. Reference 3: The passage describes their reaction, stating, ""And maddened at dice, no one amongst his friends could succeed in dissuading that represser of foes from the play that went on.""","[0.146297425031662, -0.0773872435092926, -0.32144883275032043, 0.26545271277427673, 0.29474708437919617, -0.33654752373695374, -0.08018238097429276, 0.2393834888935089, -0.03416812792420387, 0.24712854623794556, 0.03490006551146507, 0.34287041425704956, 0.18583890795707703, -0.13280653953552246, 0.31452977657318115, -0.20258276164531708, -0.001299138180911541, 0.16216015815734863, 0.4429754316806793, 0.06113526225090027, 0.02287423238158226, -0.09359782189130783, -0.20218417048454285, 0.4254137873649597, 0.13123424351215363, -0.09031643718481064, 0.026606325060129166, 0.6020783185958862, -0.15373530983924866, -0.5012498497962952, 0.12180982530117035, -0.23473511636257172, 0.03790624067187309, 0.1718645691871643, -9.891982335830107e-05, -0.1596481055021286, 0.1307685524225235, 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""Bhima's daughter, the cool-headed Damayanti, seeing the righteous king maddened and deprived of his senses at dice, was filled, O king, with alarm and grief. And she thought the affair to be a serious one with the king. And apprehensive of the calamity that threatened Nala, yet seeking his welfare and at last understanding that her lord had lost everything, she said unto her nurse and maid-servant Vrihatsena of high fame, intent upon her good, dexterous in all duties, faithful and sweet-speeched, these words, 'O Vrihatsena, go thou and summon the councillors in the name of Nala, and tell them also what of wealth and other things hath been lost and what remaineth.' The councillors then, hearing of Nala's summons, said, 'This is fortunate for us' and approached the king. And when the subjects in a body had (thus) come a second time, the daughter of Bhima informed Nala of it. But the king regarded her not. Finding her husband disregarding her words, Damayanti, filled with shame, returned to her apartments. And hearing that the dice were uniformly unfavourable to the virtuous Nala, and that he had lost everything, she again spake unto her nurse, saying, 'O Vrihatsena, go thou again in Nala's name to bring hither, O blessed one, the charioteer, Varshneya. The matter at hand is very serious.' And Vrihatsena, hearing those words of Damayanti caused Varshneya to be summoned by trusty servants. And the blameless daughter of Bhima, acquainted with conduct suitable to time and place, addressing soft words said according to the occasion, 'Thou knowest how the king hath always behaved towards thee. He is now in difficulty, and it behoveth thee to assist him. The more the king loseth to Pushkara, the greater becometh his ardour for the play. And as the dice fall obedient to Pushkara, it is seen that they are adverse to Nala in the matter of the play. And absorbed in the play, he heedeth not the words of his friends and relatives, nor even those of mine. I do not think, however, that in this the high-souled Naishadha is to blame, in as much as the king regarded not my words, being absorbed in play. O Charioteer, I seek thy protection. Do my behest. My mind misgiveth me. The king may come to grief. Yoking Nala's favourite horses endued with the fleetness of the mind, do thou take these twins (my son and daughter) on the car and hie thou to Kundina. Leaving the children there with my kindred as also the car and the horses, either stay thou there, or go to any other place as it listeth thee.' Varshneya, the charioteer of Nala, then reported in detail these words of Damayanti unto the chief officers of the king. And having settled (the matter) in consultation with them, and obtaining their assent, O mighty monarch, the charioteer started for Vidarbha, taking the children on that car. And leaving there the boy Indrasena and the girl Indrasena, as also that best of cars and those steeds, the charioteer, with a sad heart grieving for Nala, bade farewell unto Bhima. And wandering for some time, he arrived at the city of Ayodhya. And there he appeared with a sorrowful heart before king Rituparna, and entered the service of that monarch as charioteer."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LX Vrihadaswa said. ""Bhima's daughter, the cool-headed Damayanti, seeing the righteous king maddened and deprived of his senses at dice, was filled, O king, with alarm and grief. And she thought the affair to be a serious one with the king. And apprehensive of the calamity that threatened Nala, yet seeking his welfare and at last understanding that her lord had lost everything, she said unto her nurse and maid-servant Vrihatsena of high fame, intent upon her good, dexterous in all duties, faithful and sweet-speeched, these words, 'O Vrihatsena, go thou and summon the councillors in the name of Nala, and tell them also what of wealth and other things hath been lost and what remaineth.' The councillors then, hearing of Nala's summons, said, 'This is fortunate for us' and approached the king. And when the subjects in a body had (thus) come a second time, the daughter of Bhima informed Nala of it. But the king regarded her not. Finding her husband disregarding her words, Damayanti, filled with shame, returned to her apartments. And hearing that the dice were uniformly unfavourable to the virtuous Nala, and that he had lost everything, she again spake unto her nurse, saying, 'O Vrihatsena, go thou again in Nala's name to bring hither, O blessed one, the charioteer, Varshneya. The matter at hand is very serious.' And Vrihatsena, hearing those words of Damayanti caused Varshneya to be summoned by trusty servants. And the blameless daughter of Bhima, acquainted with conduct suitable to time and place, addressing soft words said according to the occasion, 'Thou knowest how the king hath always behaved towards thee. He is now in difficulty, and it behoveth thee to assist him. The more the king loseth to Pushkara, the greater becometh his ardour for the play. And as the dice fall obedient to Pushkara, it is seen that they are adverse to Nala in the matter of the play. And absorbed in the play, he heedeth not the words of his friends and relatives, nor even those of mine. I do not think, however, that in this the high-souled Naishadha is to blame, in as much as the king regarded not my words, being absorbed in play. O Charioteer, I seek thy protection. Do my behest. My mind misgiveth me. The king may come to grief. Yoking Nala's favourite horses endued with the fleetness of the mind, do thou take these twins (my son and daughter) on the car and hie thou to Kundina. Leaving the children there with my kindred as also the car and the horses, either stay thou there, or go to any other place as it listeth thee.' Varshneya, the charioteer of Nala, then reported in detail these words of Damayanti unto the chief officers of the king. And having settled (the matter) in consultation with them, and obtaining their assent, O mighty monarch, the charioteer started for Vidarbha, taking the children on that car. And leaving there the boy Indrasena and the girl Indrasena, as also that best of cars and those steeds, the charioteer, with a sad heart grieving for Nala, bade farewell unto Bhima. And wandering for some time, he arrived at the city of Ayodhya. And there he appeared with a sorrowful heart before king Rituparna, and entered the service of that monarch as charioteer."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: When Damayanti saw that Nala had lost everything at dice and was maddened, what steps did she take to address the situation? Answer 1: Damayanti, deeply concerned for Nala's welfare, first summoned the councillors in the name of Nala and informed them of the loss of wealth. Later, when she found Nala still absorbed in the dice game, she instructed her nurse to bring the charioteer, Varshneya, to assist the king. Reference 1: The passage mentions Damayanti's actions, stating, ""O Vrihatsena, go thou and summon the councillors in the name of Nala... go thou again in Nala's name to bring hither, O blessed one, the charioteer, Varshneya."" Question 2: How did Nala react when Damayanti tried to communicate with him during the dice game? Answer 2: Nala, engrossed in the dice game and maddened by his losses, disregarded Damayanti's words and did not respond to her, causing her shame and distress. Reference 2: The passage mentions Nala's reaction, stating, ""But the king regarded her not. Finding her husband disregarding her words, Damayanti, filled with shame, returned to her apartments."" Question 3: What request did Damayanti make to Varshneya, Nala's charioteer, to protect her children and herself during the challenging times? Answer 3: Damayanti asked Varshneya to take her twins (her son and daughter) on Nala's chariot, and go to Kundina, where her kindred lived. She requested him to leave the children with her relatives and the chariot, and then either stay there or go elsewhere as he wished. Reference 3: The passage describes Damayanti's request, stating, ""Yoking Nala's favourite horses endued with the fleetness of the mind, do thou take these twins (my son and daughter) on the car and hie thou to Kundina... either stay thou there, or go to any other place as it listeth thee."" Question 4: After leaving the twins in Kundina, where did Varshneya, Nala's charioteer, go, and whose service did he enter? Answer 4: After leaving the twins in Kundina, Varshneya, the charioteer of Nala, went to the city of Ayodhya. There, he entered the service of King Rituparna as a charioteer. Reference 4: The passage mentions Varshneya's journey and service, stating, ""And wandering for some time, he arrived at the city of Ayodhya. And there he appeared with a sorrowful heart before king Rituparna, and entered the service of that monarch as charioteer.""","[0.015845583751797676, -0.07476698607206345, -0.2952229082584381, 0.33389562368392944, 0.23513898253440857, -0.33311283588409424, -0.23427700996398926, 0.31663843989372253, 0.07973801344633102, 0.24305668473243713, -0.09132589399814606, 0.15624266862869263, 0.20100444555282593, -0.19332553446292877, 0.16264522075653076, -0.07149665057659149, -0.08611522614955902, 0.1749270260334015, 0.37356317043304443, 0.09738567471504211, 0.08145155012607574, -0.07384668290615082, -0.17504949867725372, 0.5534354448318481, 0.15716008841991425, -0.12413390725851059, 0.1210850328207016, 0.531582236289978, -0.17349109053611755, -0.3486908972263336, 0.07283458113670349, -0.14903156459331512, 0.14380300045013428, -0.019375964999198914, -9.898603457259014e-05, -0.07381520420312881, 0.2301274538040161, -0.13329999148845673, -0.2587636709213257, -0.011258294805884361, 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And unto Nala, O king, who had lost his kingdom, Pushkara laughingly said, 'Let the play go on. But what stake hast thou now? Damayanti only remaineth; all else of thine hath been won by me. Well, if thou likest, that Damayanti be our stake now.' Hearing these words of Pushkara the virtuous king felt as if his heart would burst in rage, but he spake not a word. And gazing at Pushkara in anguish, king Nala of great fame took all the ornaments off every part of his body. And attired in a single piece of cloth, his body uncovered, renouncing all his wealth, and enhancing the grief of friends, the king set out. And Damayanti, clad in one piece of cloth, followed him behind as he was leaving the city. And coming to the outskirts of the city, Nala stayed there for three nights with his wife. But Pushkara, O king, proclaimed through the city that he that should show any attention to Nala, would be doomed to death. And on account of these words of Pushkara and knowing his malice towards Nala, the citizens, O Yudhishthira, no longer showed him hospitable regards. And unregarded though deserving of hospitable regards, Nala passed three nights in the outskirts of the city, living on water alone. And afflicted with hunger, the king went away in search of fruit and roots, Damayanti following him behind. And in agony of famine, after many days, Nala saw some birds with plumage of golden hue. And thereupon the mighty lord of the Nishadhas thought within himself, 'These will be my banquet today and also my wealth.' And then he covered them with the cloth he had on--when bearing up that garment of his, the birds rose up to the sky. And beholding Nala nude and melancholy, and standing with face turned towards the ground, those rangers of the sky addressed him, saying, 'O thou of small sense, we are even those dice. We had come hither wishing to take away thy cloth, for it pleased us not that thou shouldst depart even with thy cloth on.' And finding himself deprived of his attire, and knowing also that the dice were departing (with it), the virtuous Nala, O king, thus spake unto Damayanti, 'O faultless one, they through whose anger I have been despoiled of my kingdom, they through whose influence distressed and afflicted with hunger, I am unable to procure sustenance, they for whom the Nishadhas offered me not any hospitality, they, O timid one, are carrying off my cloth, assuming the form of birds. Fallen into this dire disaster, I am afflicted with grief and deprived of my senses, I am thy lord, do thou, therefore, listen to the words I speak for thy good. These many roads lead to the southern country, passing by (the city of) Avanti and the Rikshavat mountains. This is that mighty mountain called Vindhya; yon, the river Payasvini running sea-wards, and yonder are the asylums of the ascetics, furnished with various fruit and roots. This road leadeth to the country of the Vidarbhas--and that, to the country of the Kosalas. Beyond these roads to the south is the southern country.' Addressing Bhima's daughter, O Bharata, he distressed king Nala spake those words unto Damayanti over and over again. Thereupon afflicted with grief, in a voice choked with tears, Damayanti spake unto Naishadha these piteous words, 'O king, thinking of thy purpose, my heart trembleth, and all my limbs become faint. How can I go, leaving thee in the lone woods despoiled of thy kingdom and deprived of thy wealth, thyself without a garment on, and worn with hunger and toil? When in the deep woods, fatigued and afflicted with hunger, thou thinkest of thy former bliss, I will, O great monarch, soothe thy weariness. In every sorrow there is no physic equal unto the wife, say the physicians. It is the truth, O Nala, that I speak unto thee.' Hearing those words of his queen, Nala replied, 'O slender-waisted Damayanti, it is even as thou hast said. To a man in distress, there is no friend or medicine that is equal unto a wife. But I do not seek to renounce thee, wherefore, O timid one, dost thou dread this? O faultless one, I can forsake myself but thee I cannot forsake.' Damayanti then said, 'If thou dost not, O mighty king, intend to forsake me, why then dost thou point out to me the way to the country of the Vidarbhas? I know, O king, that thou wouldst not desert me. But, O lord of the earth, considering that thy mind is distracted, thou mayst desert me. O best of men, thou repeatedly pointest out to me the way and it is by this, O god-like one, that thou enhancest my grief. If it is thy intention that I should go to my relatives, then if it pleaseth thee, both of us will wend to the country of the Vidarbhas. O giver of honours, there the king of the Vidarbhas will receive thee with respect. And honoured by him, O king, thou shall live happily in our home.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXI ""Vrihadaswa said, 'After Varshneya had gone away, Pushkara won from the righteous Nala that latter's kingdom and what else of wealth he had. And unto Nala, O king, who had lost his kingdom, Pushkara laughingly said, 'Let the play go on. But what stake hast thou now? Damayanti only remaineth; all else of thine hath been won by me. Well, if thou likest, that Damayanti be our stake now.' Hearing these words of Pushkara the virtuous king felt as if his heart would burst in rage, but he spake not a word. And gazing at Pushkara in anguish, king Nala of great fame took all the ornaments off every part of his body. And attired in a single piece of cloth, his body uncovered, renouncing all his wealth, and enhancing the grief of friends, the king set out. And Damayanti, clad in one piece of cloth, followed him behind as he was leaving the city. And coming to the outskirts of the city, Nala stayed there for three nights with his wife. But Pushkara, O king, proclaimed through the city that he that should show any attention to Nala, would be doomed to death. And on account of these words of Pushkara and knowing his malice towards Nala, the citizens, O Yudhishthira, no longer showed him hospitable regards. And unregarded though deserving of hospitable regards, Nala passed three nights in the outskirts of the city, living on water alone. And afflicted with hunger, the king went away in search of fruit and roots, Damayanti following him behind. And in agony of famine, after many days, Nala saw some birds with plumage of golden hue. And thereupon the mighty lord of the Nishadhas thought within himself, 'These will be my banquet today and also my wealth.' And then he covered them with the cloth he had on--when bearing up that garment of his, the birds rose up to the sky. And beholding Nala nude and melancholy, and standing with face turned towards the ground, those rangers of the sky addressed him, saying, 'O thou of small sense, we are even those dice. We had come hither wishing to take away thy cloth, for it pleased us not that thou shouldst depart even with thy cloth on.' And finding himself deprived of his attire, and knowing also that the dice were departing (with it), the virtuous Nala, O king, thus spake unto Damayanti, 'O faultless one, they through whose anger I have been despoiled of my kingdom, they through whose influence distressed and afflicted with hunger, I am unable to procure sustenance, they for whom the Nishadhas offered me not any hospitality, they, O timid one, are carrying off my cloth, assuming the form of birds. Fallen into this dire disaster, I am afflicted with grief and deprived of my senses, I am thy lord, do thou, therefore, listen to the words I speak for thy good. These many roads lead to the southern country, passing by (the city of) Avanti and the Rikshavat mountains. This is that mighty mountain called Vindhya; yon, the river Payasvini running sea-wards, and yonder are the asylums of the ascetics, furnished with various fruit and roots. This road leadeth to the country of the Vidarbhas--and that, to the country of the Kosalas. Beyond these roads to the south is the southern country.' Addressing Bhima's daughter, O Bharata, he distressed king Nala spake those words unto Damayanti over and over again. Thereupon afflicted with grief, in a voice choked with tears, Damayanti spake unto Naishadha these piteous words, 'O king, thinking of thy purpose, my heart trembleth, and all my limbs become faint. How can I go, leaving thee in the lone woods despoiled of thy kingdom and deprived of thy wealth, thyself without a garment on, and worn with hunger and toil? When in the deep woods, fatigued and afflicted with hunger, thou thinkest of thy former bliss, I will, O great monarch, soothe thy weariness. In every sorrow there is no physic equal unto the wife, say the physicians. It is the truth, O Nala, that I speak unto thee.' Hearing those words of his queen, Nala replied, 'O slender-waisted Damayanti, it is even as thou hast said. To a man in distress, there is no friend or medicine that is equal unto a wife. But I do not seek to renounce thee, wherefore, O timid one, dost thou dread this? O faultless one, I can forsake myself but thee I cannot forsake.' Damayanti then said, 'If thou dost not, O mighty king, intend to forsake me, why then dost thou point out to me the way to the country of the Vidarbhas? I know, O king, that thou wouldst not desert me. But, O lord of the earth, considering that thy mind is distracted, thou mayst desert me. O best of men, thou repeatedly pointest out to me the way and it is by this, O god-like one, that thou enhancest my grief. If it is thy intention that I should go to my relatives, then if it pleaseth thee, both of us will wend to the country of the Vidarbhas. O giver of honours, there the king of the Vidarbhas will receive thee with respect. And honoured by him, O king, thou shall live happily in our home.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: When Pushkara suggested that Damayanti become the stake in the dice game, how did King Nala react? Answer 1: King Nala was deeply angered by Pushkara's proposal but did not utter a word in response. He took off all his ornaments and clothing, renouncing his wealth. Reference 1: The passage mentions Nala's reaction, stating, ""Hearing these words of Pushkara the virtuous king felt as if his heart would burst in rage, but he spake not a word. And gazing at Pushkara in anguish, king Nala of great fame took all the ornaments off every part of his body."" Question 2: How did Nala and Damayanti appear as they left the city after Nala's losses at dice? Answer 2: Nala and Damayanti left the city in a state of destitution. They were clad in a single piece of cloth, with Nala's body uncovered, having renounced all their wealth. Reference 2: The passage describes their appearance, stating, ""And attired in a single piece of cloth, his body uncovered, renouncing all his wealth, and enhancing the grief of friends, the king set out."" Question 3: How did Nala's attempt to find sustenance lead him to encounter the golden-hued birds? Answer 3: While searching for food in the wilderness, Nala saw birds with plumage of golden hue. Hungry and desperate, he tried to cover them with the cloth he was wearing, but the birds escaped with his cloth. Reference 3: The passage narrates this incident, stating, ""And then he covered them with the cloth he had on--when bearing up that garment of his, the birds rose up to the sky."" Question 4: What revelation did the golden-hued birds make to Nala after they took away his cloth? Answer 4: The golden-hued birds revealed themselves to be the dice and explained that they had come to take away his cloth because they were displeased. They also expressed their intention to stay with Nala. Reference 4: The passage mentions the revelation of the birds, stating, ""O thou of small sense, we are even those dice. We had come hither wishing to take away thy cloth, for it pleased us not that thou shouldst depart even with thy cloth on."" Question 5: What advice did Nala repeatedly give to Damayanti regarding their journey, and what places did he mention to her? Answer 5: Nala advised Damayanti on the routes they could take and the regions they would pass through. He mentioned the southern country, the city of Avanti, the Rikshavat mountains, the mighty mountain called Vindhya, the river Payasvini, asylums of ascetics with various fruit and roots, the country of the Vidarbhas, and the country of the Kosalas. Reference 5: The passage includes Nala's advice and the places mentioned, stating, ""Addressing Bhima's daughter, O Bharata, he distressed king Nala spake those words unto Damayanti over and over again."" Question 6: How did Damayanti respond to Nala's advice and assurance that he would not forsake her? Answer 6: Damayanti expressed her unwavering devotion to Nala and reassured him of her commitment. She told Nala that she knew he would not desert her and that she was willing to accompany him on their journey to her relatives in the country of the Vidarbhas. Reference 6: The passage describes Damayanti's response, stating, ""If thou dost not, O mighty king, intend to forsake me, why then dost thou point out to me the way to the country of the Vidarbhas? I know, O king, that thou wouldst not desert me.""","[-0.020235026255249977, -0.020542507991194725, -0.3528170883655548, 0.21507775783538818, 0.18424992263317108, -0.4164409935474396, -0.17072680592536926, 0.2600630223751068, -0.040655914694070816, 0.213558629155159, -0.021526601165533066, 0.42215695977211, 0.3055395185947418, -0.10192984342575073, 0.3324422836303711, -0.143833190202713, -0.003380788490176201, 0.04699357599020004, 0.2932682931423187, 0.056620556861162186, -0.0961257740855217, 0.10094761103391647, -0.09960302710533142, 0.4403747618198395, 0.30276793241500854, -0.10372337698936462, -0.06408260762691498, 0.46098071336746216, -0.2126883864402771, -0.46352171897888184, 0.045958854258060455, -0.2407030165195465, -0.011703993193805218, -0.046591866761446, -9.95969821815379e-05, -0.10605011135339737, 0.1111544743180275, -0.08218175172805786, -0.29477351903915405, 0.22510074079036713, 0.29449865221977234, -0.23872128129005432, -0.16345781087875366, -0.17031513154506683, 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But thither I will not, by any means, repair in this extremity. Once I appeared there in glory, increasing thy joy. How can I go there now in misery, augmenting thy grief?' ""Vrihadaswa continued, 'Saying this again and again unto Damayanti, king Nala, wrapped in half a garment, comforted his blessed wife. And both attired in one cloth and wearied with hunger and thirst, in course of their wanderings, at last they came to a sheltered shed for travellers. And arrived at this place, the king of the Nishadhas sat down on the bare earth with the princes of Vidarbha. And wearing the same piece of cloth (with Damayanti), and dirty, and haggard, and stained with dust, he fell asleep with Damayanti on the ground in weariness. And suddenly plunged in distress, the innocent and delicate Damayanti with every mark of good fortune, fell into a profound slumber. And, O monarch, while she slept, Nala, with heart and mind distraught, could not slumber calmly as before. And reflecting on the loss of his kingdom, the desertion of his friends, and his distress in the woods, he thought with himself, 'What availeth my acting thus? And what if I act not thus? Is death the better for me now? Or should I desert my wife? She is truly devoted to me and suffereth this distress for my sake. Separated from me, she may perchance wander to her relatives. Devoted as she is to me, if she stayeth with me, distress will surely be hers; while it is doubtful, if I desert her. On the other hand, it is not unlikely that she may even have happiness some time.' Reflecting upon this repeatedly, and thinking of it again and again, he concluded, O monarch, that the desertion of Damayanti was the best course for him. And he also thought, 'Of high fame and auspicious fortune, and devoted to me, her husband, she is incapable of being injured by any one on the way on account of her energy.' Thus his mind that was influenced by the wicked Kali, dwelling upon Damayanti, was made up for deserting her. And then thinking of his own want of clothing, and of her being clad in a single garment, he intended to cut off for himself one half of Damayanti's attire. And he thought, 'How shall I divide this garment, so that my beloved one may not perceive?' And thinking of this, the royal Nala began to walk up and down that shed. And, O Bharata, pacing thus to and fro, he found a handsome sword lying near the shed, unsheathed. And that repressor of foes, having, with that sword cut off one half of the cloth, and throwing the instrument away, left the daughter of Vidharbha insensible in her sleep and went away. But his heart failing him, the king of the Nishadhas returned to the shed, and seeing Damayanti (again), burst into tears. And he said, 'Alas! that beloved one of mine whom neither the god of wind nor the sun had seen before, even she sleepeth to-day on the bare earth, like one forlorn. Clad in this severed piece of cloth, and lying like one distracted, how will the beauteous one of luminous smiles behave when she awaketh? How will the beautiful daughter of Bhima, devoted to her lord, all alone and separated from me, wander through these deep woods inhabited by beasts and serpents? O blessed one, may the Adityas and the Vasus, and the twin Aswins together with the Marutas protect thee, thy virtue being thy best guard.' And addressing thus his dear wife peerless on earth in beauty, Nala strove to go, reft of reason by Kali. Departing and still departing, king Nala returned again and again to that shed, dragged away by Kali but drawn back by love. And it seemed as though the heart of the wretched king was rent in twain, and like a swing, he kept going out from cabin and coming back into it. At length after lamenting long and piteously, Nala stupefied and bereft of sense by Kali went away, forsaking that sleeping wife of his. Reft of reason through Kali's touch, and thinking of his conduct, the king departed in sorrow, leaving his, wife alone in that solitary forest.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXII ""Nala said, 'Surely, thy father's kingdom is as my own. But thither I will not, by any means, repair in this extremity. Once I appeared there in glory, increasing thy joy. How can I go there now in misery, augmenting thy grief?' ""Vrihadaswa continued, 'Saying this again and again unto Damayanti, king Nala, wrapped in half a garment, comforted his blessed wife. And both attired in one cloth and wearied with hunger and thirst, in course of their wanderings, at last they came to a sheltered shed for travellers. And arrived at this place, the king of the Nishadhas sat down on the bare earth with the princes of Vidarbha. And wearing the same piece of cloth (with Damayanti), and dirty, and haggard, and stained with dust, he fell asleep with Damayanti on the ground in weariness. And suddenly plunged in distress, the innocent and delicate Damayanti with every mark of good fortune, fell into a profound slumber. And, O monarch, while she slept, Nala, with heart and mind distraught, could not slumber calmly as before. And reflecting on the loss of his kingdom, the desertion of his friends, and his distress in the woods, he thought with himself, 'What availeth my acting thus? And what if I act not thus? Is death the better for me now? Or should I desert my wife? She is truly devoted to me and suffereth this distress for my sake. Separated from me, she may perchance wander to her relatives. Devoted as she is to me, if she stayeth with me, distress will surely be hers; while it is doubtful, if I desert her. On the other hand, it is not unlikely that she may even have happiness some time.' Reflecting upon this repeatedly, and thinking of it again and again, he concluded, O monarch, that the desertion of Damayanti was the best course for him. And he also thought, 'Of high fame and auspicious fortune, and devoted to me, her husband, she is incapable of being injured by any one on the way on account of her energy.' Thus his mind that was influenced by the wicked Kali, dwelling upon Damayanti, was made up for deserting her. And then thinking of his own want of clothing, and of her being clad in a single garment, he intended to cut off for himself one half of Damayanti's attire. And he thought, 'How shall I divide this garment, so that my beloved one may not perceive?' And thinking of this, the royal Nala began to walk up and down that shed. And, O Bharata, pacing thus to and fro, he found a handsome sword lying near the shed, unsheathed. And that repressor of foes, having, with that sword cut off one half of the cloth, and throwing the instrument away, left the daughter of Vidharbha insensible in her sleep and went away. But his heart failing him, the king of the Nishadhas returned to the shed, and seeing Damayanti (again), burst into tears. And he said, 'Alas! that beloved one of mine whom neither the god of wind nor the sun had seen before, even she sleepeth to-day on the bare earth, like one forlorn. Clad in this severed piece of cloth, and lying like one distracted, how will the beauteous one of luminous smiles behave when she awaketh? How will the beautiful daughter of Bhima, devoted to her lord, all alone and separated from me, wander through these deep woods inhabited by beasts and serpents? O blessed one, may the Adityas and the Vasus, and the twin Aswins together with the Marutas protect thee, thy virtue being thy best guard.' And addressing thus his dear wife peerless on earth in beauty, Nala strove to go, reft of reason by Kali. Departing and still departing, king Nala returned again and again to that shed, dragged away by Kali but drawn back by love. And it seemed as though the heart of the wretched king was rent in twain, and like a swing, he kept going out from cabin and coming back into it. At length after lamenting long and piteously, Nala stupefied and bereft of sense by Kali went away, forsaking that sleeping wife of his. Reft of reason through Kali's touch, and thinking of his conduct, the king departed in sorrow, leaving his, wife alone in that solitary forest.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Nala contemplate deserting Damayanti even though she was devoted to him and suffering alongside him? Answer 1: Nala contemplated deserting Damayanti because he believed that her devotion and suffering were causing her distress. He thought that by leaving her, she might eventually find happiness and safety. Reference 1: The passage explains Nala's contemplation, stating, ""Separated from me, she may perchance wander to her relatives. Devoted as she is to me, if she stayeth with me, distress will surely be hers; while it is doubtful, if I desert her."" Question 2: What led Nala to consider cutting off one half of Damayanti's attire without her knowledge? Answer 2: Nala contemplated cutting off half of Damayanti's attire because he believed that by doing so, he could divide their clothing without her noticing. This was driven by his intention to desert her without causing her any discomfort. Reference 2: The passage mentions Nala's intention, stating, ""And thinking of this, the royal Nala began to walk up and down that shed. And, O Bharata, pacing thus to and fro, he found a handsome sword lying near the shed, unsheathed."" Question 3: What did Nala do when he found the unsheathed sword near the shed? Answer 3: When Nala found the unsheathed sword near the shed, he used it to cut off one half of Damayanti's cloth to divide their clothing without her knowledge. Reference 3: The passage describes his actions, stating, ""And that repressor of foes, having, with that sword cut off one half of the cloth, and throwing the instrument away, left the daughter of Vidharbha insensible in her sleep and went away."" Question 4: What caused Nala to return to the shed and see Damayanti again after initially leaving her? Answer 4: Nala's heart failed him after he left Damayanti, and he returned to the shed to see her again. He couldn't bear to leave her alone and separated from him. Reference 4: The passage mentions his return, stating, ""But his heart failing him, the king of the Nishadhas returned to the shed, and seeing Damayanti (again), burst into tears."" Question 5: How did Nala's departure from Damayanti ultimately take place? Answer 5: Nala, under the influence of Kali, left Damayanti while she was sleeping. He struggled with his decision and left her alone in the forest, separated from him, despite his deep love for her. Reference 5: The passage describes Nala's departure, stating, ""At length after lamenting long and piteously, Nala stupefied and bereft of sense by Kali went away, forsaking that sleeping wife of his.""","[0.15165984630584717, -0.10781890153884888, -0.35949429869651794, 0.05375552549958229, 0.1965457648038864, -0.2849346399307251, -0.015442028641700745, 0.32596075534820557, 0.07189228385686874, 0.1351824253797531, 0.12868544459342957, 0.17164061963558197, 0.12040577083826065, -0.2900812029838562, 0.30130812525749207, -0.09900908917188644, -0.04856559634208679, 0.11222158372402191, 0.2602805197238922, 0.17762550711631775, 0.10034216940402985, 0.036862730979919434, -0.11262758076190948, 0.2701510190963745, 0.21848109364509583, -0.13837404549121857, 0.008782939985394478, 0.43775060772895813, -0.284149706363678, -0.3676040470600128, 0.08043196052312851, -0.14358007907867432, 0.05315829813480377, -0.29039573669433594, -9.986816439777613e-05, -0.15633279085159302, 0.06738152354955673, 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And O mighty monarch, not finding her lord Naishadha, afflicted with grief and pain, she shrieked aloud in fright, saying, 'O lord? O mighty monarch! O husband, dost thou desert me? Oh, I am lost and undone, frightened in this desolate place. O illustrious prince, thou art truthful in speech, and conversant with morality. How hast thou then, having pledged thy word, deserted me asleep in the woods? Oh, why hast thou deserted thy accomplished wife, even devoted to thee, particularly one that hath not wronged thee, though wronged thou hast been by others? O king of men, it behoveth thee to act faithfull, according to those words thou hadst spoken unto me before in the presence of the guardians of the worlds. O bull among men, that thy wife liveth even a moment after thy desertion of her, is only because mortals are decreed to die at the appointed time. O bull among men, enough of this joke! O irrepressible one, I am terribly frightened. O lord, show thyself. I see thee! I see thee, o king! Thou art seen, O Naishadha, Hiding thyself behind those shrubs, why dost thou not reply unto me? It is cruel of thee, O great king, that seeing me in this plight and so lamenting, thou dost not, O king, approach and comfort me. I grieve not for myself, nor for anything else. I only grieve to think how thou wilt pass thy days alone, O king. In the evening oppressed with hunger and thirst and fatigue, underneath the trees, how wilt it take with thee when thou seest me not?' And then Damayanti, afflicted with anguish and burning with grief, began to rush hither and thither, weeping in woe. And now the helpless princess sprang up, and now she sank down in stupor; and now she shrank in terror, and now she wept and wailed aloud. And Bhima's daughter devoted to her husband, burning in anguish and sighing ever more, and faint and weeping exclaimed, 'That being through whose imprecation the afflicted Naishadha suffereth this woe, shall bear grief that is greater than ours. May that wicked being who hath brought Nala of sinless heart this, lead a more miserable life bearing greater ills.' ""Thus lamenting, the crowned consort of the illustrious (king) began to seek her lord in those woods, inhabited by beasts of prey. And the daughter of Bhima, wailing bitterly, wandered hither and thither like a maniac, exclaiming, 'Alas! Alas! Oh king!' And as she was wailing loudly like a female osprey, and grieving and indulging in piteous lamentations unceasingly, she came near a gigantic serpent. And that huge and hungry serpent thereupon suddenly seized Bhima's daughter, who had come near and was moving about within its range. And folded within serpent's coils and filled with grief, she still wept, not for herself but for Naishadha. And she said 'O lord, why dost thou not rush towards me, now that I am seized, without anybody to protect me, by this serpent in these desert wilds? And, O Naishadha, how will it fare with thee when thou rememberest me? O lord, why hast thou gone away, deserting me today in the forest? Free from thy course, when thou wilt have regained thy mind and senses and wealth, how will it be with thee when thou thinkest of me? O Naishadha, O sinless one, who will soothe thee when thou art weary, and hungry, and fainting, O tiger among kings?' And while she was wailing thus, a certain huntsman ranging the deep woods, hearing her lamentations, swiftly came to the spot. And beholding the large-eyed one in the coils of the serpent, he rushed towards it and cut off its head with his sharp weapon. And having struck the reptile dead, the huntsman set Damayanti free. And having sprinkled her body with water and fed and comforted her. O Bharata, he addressed her saying, 'O thou with eyes like those of a young gazelle, who art thou? And why also hast thou come into the woods? And, O beauteous one, how hast thou fallen into this extreme misery' And thus accosted, O monarch, by that man, Damayanti, O Bharata, related unto him all that had happened. And beholding that beautiful woman clad in half a garment, with deep bosom and round hips, and limbs delicate and faultless, and face resembling the full moon, and eyes graced with curved eye-lashes, and speech sweet as honey, the hunter became inflamed with desire. And afflicted by the god of love, the huntsman began to soothe her in winning voice and soft words. And as soon as the chaste and beauteous Damayanti, beholding him understood his intentions, she was filled with fierce wrath and seemed to blaze up in anger. But the wicked-minded wretch, burning with desire became wroth, attempted to employ force upon her, who was unconquerable as a flame of blazing fire. And Damayanti already distressed upon being deprived of husband and kingdom, in that hour of grief beyond utterance, cursed him in anger, saying, 'I have never even thought of any other person than Naishadha, therefore let this mean-minded wrath subsisting on chase, fall down lifeless.' And as soon as she said this, the hunter fell down lifeless upon the ground, like a tree consumed by fire."" 131 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXIII Vrihadaswa said, ""O king, after Nala had gone away, the beauteous Damayanti, now refreshed, timorously awoke in that lonely forest. And O mighty monarch, not finding her lord Naishadha, afflicted with grief and pain, she shrieked aloud in fright, saying, 'O lord? O mighty monarch! O husband, dost thou desert me? Oh, I am lost and undone, frightened in this desolate place. O illustrious prince, thou art truthful in speech, and conversant with morality. How hast thou then, having pledged thy word, deserted me asleep in the woods? Oh, why hast thou deserted thy accomplished wife, even devoted to thee, particularly one that hath not wronged thee, though wronged thou hast been by others? O king of men, it behoveth thee to act faithfull, according to those words thou hadst spoken unto me before in the presence of the guardians of the worlds. O bull among men, that thy wife liveth even a moment after thy desertion of her, is only because mortals are decreed to die at the appointed time. O bull among men, enough of this joke! O irrepressible one, I am terribly frightened. O lord, show thyself. I see thee! I see thee, o king! Thou art seen, O Naishadha, Hiding thyself behind those shrubs, why dost thou not reply unto me? It is cruel of thee, O great king, that seeing me in this plight and so lamenting, thou dost not, O king, approach and comfort me. I grieve not for myself, nor for anything else. I only grieve to think how thou wilt pass thy days alone, O king. In the evening oppressed with hunger and thirst and fatigue, underneath the trees, how wilt it take with thee when thou seest me not?' And then Damayanti, afflicted with anguish and burning with grief, began to rush hither and thither, weeping in woe. And now the helpless princess sprang up, and now she sank down in stupor; and now she shrank in terror, and now she wept and wailed aloud. And Bhima's daughter devoted to her husband, burning in anguish and sighing ever more, and faint and weeping exclaimed, 'That being through whose imprecation the afflicted Naishadha suffereth this woe, shall bear grief that is greater than ours. May that wicked being who hath brought Nala of sinless heart this, lead a more miserable life bearing greater ills.' ""Thus lamenting, the crowned consort of the illustrious (king) began to seek her lord in those woods, inhabited by beasts of prey. And the daughter of Bhima, wailing bitterly, wandered hither and thither like a maniac, exclaiming, 'Alas! Alas! Oh king!' And as she was wailing loudly like a female osprey, and grieving and indulging in piteous lamentations unceasingly, she came near a gigantic serpent. And that huge and hungry serpent thereupon suddenly seized Bhima's daughter, who had come near and was moving about within its range. And folded within serpent's coils and filled with grief, she still wept, not for herself but for Naishadha. And she said 'O lord, why dost thou not rush towards me, now that I am seized, without anybody to protect me, by this serpent in these desert wilds? And, O Naishadha, how will it fare with thee when thou rememberest me? O lord, why hast thou gone away, deserting me today in the forest? Free from thy course, when thou wilt have regained thy mind and senses and wealth, how will it be with thee when thou thinkest of me? O Naishadha, O sinless one, who will soothe thee when thou art weary, and hungry, and fainting, O tiger among kings?' And while she was wailing thus, a certain huntsman ranging the deep woods, hearing her lamentations, swiftly came to the spot. And beholding the large-eyed one in the coils of the serpent, he rushed towards it and cut off its head with his sharp weapon. And having struck the reptile dead, the huntsman set Damayanti free. And having sprinkled her body with water and fed and comforted her. O Bharata, he addressed her saying, 'O thou with eyes like those of a young gazelle, who art thou? And why also hast thou come into the woods? And, O beauteous one, how hast thou fallen into this extreme misery' And thus accosted, O monarch, by that man, Damayanti, O Bharata, related unto him all that had happened. And beholding that beautiful woman clad in half a garment, with deep bosom and round hips, and limbs delicate and faultless, and face resembling the full moon, and eyes graced with curved eye-lashes, and speech sweet as honey, the hunter became inflamed with desire. And afflicted by the god of love, the huntsman began to soothe her in winning voice and soft words. And as soon as the chaste and beauteous Damayanti, beholding him understood his intentions, she was filled with fierce wrath and seemed to blaze up in anger. But the wicked-minded wretch, burning with desire became wroth, attempted to employ force upon her, who was unconquerable as a flame of blazing fire. And Damayanti already distressed upon being deprived of husband and kingdom, in that hour of grief beyond utterance, cursed him in anger, saying, 'I have never even thought of any other person than Naishadha, therefore let this mean-minded wrath subsisting on chase, fall down lifeless.' And as soon as she said this, the hunter fell down lifeless upon the ground, like a tree consumed by fire."" 131 Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Damayanti wake up in distress in the lonely forest after her husband Nala had gone away? Answer 1: Damayanti woke up in distress because she couldn't find her husband, Nala, and was deeply troubled by his sudden desertion in the forest. Reference 1: The passage describes her distress, stating, ""O king, after Nala had gone away, the beauteous Damayanti, now refreshed, timorously awoke in that lonely forest. And O mighty monarch, not finding her lord Naishadha, afflicted with grief and pain, she shrieked aloud in fright."" Question 2: How did Damayanti react to Nala's desertion in the forest? Answer 2: Damayanti reacted with shock and grief to Nala's desertion. She called out to him in distress, lamented his departure, and couldn't understand why he would abandon her in the forest. Reference 2: The passage mentions her reaction, stating, ""O lord? O mighty monarch! O husband, dost thou desert me? Oh, I am lost and undone, frightened in this desolate place."" Question 3: Who did Damayanti encounter in the forest after waking up and searching for her husband? Answer 3: Damayanti encountered a gigantic serpent in the forest while searching for Nala. Reference 3: The passage describes her encounter, stating, ""And as she was wailing thus, a certain huntsman ranging the deep woods, hearing her lamentations, swiftly came to the spot. And beholding the large-eyed one in the coils of the serpent..."" Question 4: How did Damayanti respond when the huntsman rescued her from the serpent? Answer 4: Damayanti explained her plight to the huntsman, sharing the story of her distress and how she had ended up in the forest. However, when the huntsman expressed inappropriate intentions towards her, Damayanti cursed him. Reference 4: The passage details her response, stating, ""And as soon as the chaste and beauteous Damayanti, beholding him understood his intentions, she was filled with fierce wrath and seemed to blaze up in anger."" Question 5: What was the consequence of Damayanti's curse upon the huntsman? Answer 5: As a result of Damayanti's curse, the huntsman fell down lifeless upon the ground, like a tree consumed by fire. Reference 5: The passage describes the consequence of her curse, stating, ""And Damayanti already distressed upon being deprived of husband and kingdom, in that hour of grief beyond utterance, cursed him in anger... the hunter fell down lifeless upon the ground.""","[0.1428612768650055, -0.2900408208370209, -0.3474999666213989, 0.08418246358633041, 0.30730751156806946, -0.2432604730129242, -0.020044928416609764, 0.3120393753051758, 0.1438807249069214, 0.09651485830545425, -0.07395949959754944, 0.08629461377859116, 0.14866019785404205, -0.3796634078025818, -0.012155754491686821, 0.00017034522898029536, -0.13639622926712036, 0.21735304594039917, 0.09451672434806824, 0.1882653683423996, 0.1021888256072998, 0.14778241515159607, -0.21077995002269745, 0.4722156524658203, 0.09884212911128998, -0.11747650802135468, 0.12065896391868591, 0.5813119411468506, -0.10291045904159546, -0.3125336766242981, 0.01259324885904789, -0.13673709332942963, 0.019659515470266342, -0.10484393686056137, 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And having proceeded three days and nights, that best of women came to an incomparable penance grove of ascetics, resembling in beauty a celestial grove. And the charming asylum she beheld was inhabited and adorned by ascetics like Vasishtha and Bhrigu and Atri, self-denying and strict in diet, with minds under control, endued with holiness, some living on water, some on air, and some on (fallen) leaves, with passions in check, eminently blessed, seeking the way to heaven, clad in barks of trees and deer-skins, and with senses subdued. And beholding that hermitage inhabited by ascetics, and abounding in herds of deer and monkeys, Damayanti was cheered. And that best of women, the innocent and blessed Damayanti, with graceful eye-brows, and long tresses, with lovely hips and deep bosom, and face graced with fine teeth and with fine black and large eyes, in her brightness and glory entered that asylum. And saluting those ascetics grown old in practising austerities, she stood in an attitude of humility. And the ascetics living in that forest, said, 'Welcome!' And those men of ascetic wealth, paying her due homage, said, 'Sit ye down, and tell us what we may do for thee.' That best of women replied unto them, saying, 'Ye sinless and eminently blessed ascetics, is it well with your austerities, and sacrificial fire, and religious observances, and the duties of your own order? And is it well with the beasts and birds of this asylum? And they answered, 'O beauteous and illustrious lady, prosperity attendeth us in every respect. But, O thou of faultless limbs, tell us who thou art, and what thou seekest. Beholding thy beauteous form and thy bright splendour, we have been amazed. Cheer up and mourn not. Tell us, O blameless and blessed one, art thou the presiding deity of this forest, or of this mountain, or of this river?' Damayanti replied unto those ascetics, saying, 'O Brahmanas, I am not the goddess of this forest, or of this mountain, or of this stream. O Rishis of ascetic wealth, know that I am a human being. I will relate my history in detail. Do ye listen to me. There is a king--the mighty ruler of the Vidarbhas--Bhima by name. O foremost of regenerate ones, know me to be his daughter. The wise ruler of the Nishadhas, Nala by name, of great celebrity, heroic, and ever victorious in battle, and learned, is my husband. Engaged in the worship of the gods, devoted to the twice-born ones, the guardian of the line of the Nishadhas, of mighty energy, possessed of great strength, truthful, conversant with all duties, wise, unwavering in promise, the crusher of foes, devout, serving the gods, graceful, the conqueror of hostile towns, that foremost of kings, Nala by name, equal in splendour unto the lord of celestials, the slayer of foes, possessed of large eyes, and a hue resembling the full moon, is my husband. The celebrator of great sacrifices, versed in the Vedas and their branches, the destroyer of enemies in battle, and like unto the sun and the moon in splendour, is he. That king devoted to truth and religion was summoned to dice by certain deceitful persons of mean mind and uncultured soul and of crooked ways, and skilful in gambling, and was deprived of wealth and kingdom. Know that I am the wife of that bull among kings, known to all by the name of Damayanti, anxious to find out my (missing) lord. In sadness of heart am I wandering among woods, and mountains, and lakes, and rivers, and tanks and forests, in search of that husband of mine--Nala, skilled in battle, high-souled, and well-versed in the use of weapons, O hath king Nala, the lord of the Nishadhas, come to this delightful asylum of your holy selves? It is for him, O Brahmanas, that I have come to this dreary forest full of terrors and haunted by tigers and other beasts. If I do not see king Nala within a few days and nights, I shall seek my good by renouncing this body. Of what use is my life without that bull among men? How shall I live afflicted with grief on account of my husband?' Unto Bhima's daughter, Damayanti, lamenting forlorn in that forest, the truth-telling ascetics replied, saying, 'O blessed and beauteous one, we see by ascetic power that the future will bring happiness to thee, and that thou wilt soon behold Naishadha. O daughter of Bhima, thou wilt behold Nala, the lord of the Nishadhas, the slayer of foes, and the foremost of the virtuous freed from distress. And O blessed lady, thou wilt behold the king--thy lord--freed from all sins and decked with all kinds of gems, and ruling the selfsame city, and chasting his enemies, and striking terror into the hearts of foes, and gladdening the hearts of friends, and crowned with every blessing.' 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Having addressed that foremost of mountain thus, Damayanti then went in a northerly direction. And having proceeded three days and nights, that best of women came to an incomparable penance grove of ascetics, resembling in beauty a celestial grove. And the charming asylum she beheld was inhabited and adorned by ascetics like Vasishtha and Bhrigu and Atri, self-denying and strict in diet, with minds under control, endued with holiness, some living on water, some on air, and some on (fallen) leaves, with passions in check, eminently blessed, seeking the way to heaven, clad in barks of trees and deer-skins, and with senses subdued. And beholding that hermitage inhabited by ascetics, and abounding in herds of deer and monkeys, Damayanti was cheered. And that best of women, the innocent and blessed Damayanti, with graceful eye-brows, and long tresses, with lovely hips and deep bosom, and face graced with fine teeth and with fine black and large eyes, in her brightness and glory entered that asylum. And saluting those ascetics grown old in practising austerities, she stood in an attitude of humility. And the ascetics living in that forest, said, 'Welcome!' And those men of ascetic wealth, paying her due homage, said, 'Sit ye down, and tell us what we may do for thee.' That best of women replied unto them, saying, 'Ye sinless and eminently blessed ascetics, is it well with your austerities, and sacrificial fire, and religious observances, and the duties of your own order? And is it well with the beasts and birds of this asylum? And they answered, 'O beauteous and illustrious lady, prosperity attendeth us in every respect. But, O thou of faultless limbs, tell us who thou art, and what thou seekest. Beholding thy beauteous form and thy bright splendour, we have been amazed. Cheer up and mourn not. Tell us, O blameless and blessed one, art thou the presiding deity of this forest, or of this mountain, or of this river?' Damayanti replied unto those ascetics, saying, 'O Brahmanas, I am not the goddess of this forest, or of this mountain, or of this stream. O Rishis of ascetic wealth, know that I am a human being. I will relate my history in detail. Do ye listen to me. There is a king--the mighty ruler of the Vidarbhas--Bhima by name. O foremost of regenerate ones, know me to be his daughter. The wise ruler of the Nishadhas, Nala by name, of great celebrity, heroic, and ever victorious in battle, and learned, is my husband. Engaged in the worship of the gods, devoted to the twice-born ones, the guardian of the line of the Nishadhas, of mighty energy, possessed of great strength, truthful, conversant with all duties, wise, unwavering in promise, the crusher of foes, devout, serving the gods, graceful, the conqueror of hostile towns, that foremost of kings, Nala by name, equal in splendour unto the lord of celestials, the slayer of foes, possessed of large eyes, and a hue resembling the full moon, is my husband. The celebrator of great sacrifices, versed in the Vedas and their branches, the destroyer of enemies in battle, and like unto the sun and the moon in splendour, is he. That king devoted to truth and religion was summoned to dice by certain deceitful persons of mean mind and uncultured soul and of crooked ways, and skilful in gambling, and was deprived of wealth and kingdom. Know that I am the wife of that bull among kings, known to all by the name of Damayanti, anxious to find out my (missing) lord. In sadness of heart am I wandering among woods, and mountains, and lakes, and rivers, and tanks and forests, in search of that husband of mine--Nala, skilled in battle, high-souled, and well-versed in the use of weapons, O hath king Nala, the lord of the Nishadhas, come to this delightful asylum of your holy selves? It is for him, O Brahmanas, that I have come to this dreary forest full of terrors and haunted by tigers and other beasts. If I do not see king Nala within a few days and nights, I shall seek my good by renouncing this body. Of what use is my life without that bull among men? How shall I live afflicted with grief on account of my husband?' Unto Bhima's daughter, Damayanti, lamenting forlorn in that forest, the truth-telling ascetics replied, saying, 'O blessed and beauteous one, we see by ascetic power that the future will bring happiness to thee, and that thou wilt soon behold Naishadha. O daughter of Bhima, thou wilt behold Nala, the lord of the Nishadhas, the slayer of foes, and the foremost of the virtuous freed from distress. And O blessed lady, thou wilt behold the king--thy lord--freed from all sins and decked with all kinds of gems, and ruling the selfsame city, and chasting his enemies, and striking terror into the hearts of foes, and gladdening the hearts of friends, and crowned with every blessing.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is Damayanti, and why did she come to the ascetic grove? Answer 1: Damayanti is the daughter of King Bhima and the wife of King Nala. She came to the ascetic grove in search of her husband, King Nala, who had been unjustly deprived of his kingdom and lost in a game of dice. Reference 1: The passage provides this information, stating, ""I am the wife of that bull among kings, known to all by the name of Damayanti, anxious to find out my (missing) lord. In sadness of heart am I wandering among woods, and mountains, and lakes, and rivers, and tanks and forests, in search of that husband of mine--Nala, skilled in battle, high-souled, and well-versed in the use of weapons."" Question 2: How did the ascetics in the grove respond to Damayanti's arrival? Answer 2: The ascetics in the grove welcomed Damayanti, greeted her with respect, and inquired about her well-being. They offered her hospitality and asked her to share her story. Reference 2: The passage mentions their response, stating, ""And those men of ascetic wealth, paying her due homage, said, 'Sit ye down, and tell us what we may do for thee.'"" Question 3: What did Damayanti reveal about herself and her husband, King Nala, to the ascetics? Answer 3: Damayanti revealed that she was the daughter of King Bhima and the wife of King Nala. She described Nala as a virtuous, heroic, and learned king who had been cheated in a game of dice, leading to the loss of his kingdom. Reference 3: The passage provides this information, stating, ""Know me to be his daughter. The wise ruler of the Nishadhas, Nala by name... was summoned to dice by certain deceitful persons... and was deprived of wealth and kingdom."" Question 4: How did the ascetics respond to Damayanti's story about King Nala? Answer 4: The ascetics assured Damayanti that they had divine insight and foresaw happiness in her future. They predicted that she would soon be reunited with King Nala, who would be freed from distress and adorned with all blessings. Reference 4: The passage mentions their response, stating, ""O blessed and beauteous one, we see by ascetic power that the future will bring happiness to thee, and that thou wilt soon behold Naishadha... crowned with every blessing."" Question 5: Why was Damayanti wandering in the forest, and what was her emotional state when she arrived at the ascetic grove? Answer 5: Damayanti was wandering in the forest in search of her husband, King Nala, who had been separated from her due to the unjust outcome of a game of dice. She was in a state of deep distress and sorrow, lamenting her husband's absence and fearing for his well-being. Reference 5: The passage describes her emotional state and purpose, stating, ""Of what use is my life without that bull among men? 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And beholding that mighty wonder, the daughter-in-law of king Virasena, Damayanti of faultless limbs, was struck with amazement. And she asked herself, 'Was it a dream that I saw? What an occurrence hath taken place! Where are all those ascetics? And where is that asylum? Where, further, is that delightful river of sacred waters--the resort of diverse kinds of fowls? And where, again, are those charming trees decked with fruits and flowers?' And after thinking so for some time, Bhima's daughter, Damayanti of sweet smiles melancholy and afflicted with grief on account of her lord, lost the colour of her face (again). And going to another part of the wood, she saw an Asoka tree. And approaching that first of trees in the forest, so charming with blossoms and its load of foliage, and resounding with the notes of birds, Damayanti, with tears in her eyes and accents choked in grief, began to lament, saying, 'Oh, this graceful tree in the heart of the forest, decked in flowers, looketh beautiful, like a charming king of hills. O beauteous Asoka, do thou speedily free me from grief. Hast thou seen king Nala, the slayer of foes and the beloved husband of Damayanti,--freed from fear and grief and obstacles? Hast thou seen my beloved husband, the ruler of the Nishadhas, clad in half a piece of cloth, with delicate skin, that hero afflicted with woe and who hath come into this wilderness? O Asoka tree, do thou free me from grief! O Asoka, vindicate thy name, for Asoka meaneth destroyer of grief. And going round that tree thrice, with an afflicted heart, that best of women, Bhima's daughter, entered a more terrible part of the forest. And wandering in quest of her lord, Bhima's daughter beheld many trees and streams and delightful mountains, and many beasts and birds, and caves, and precipices, and many rivers of wonderful appearance. And as she proceeded she came upon a broad way where she saw with wonder a body of merchants, with their horses and elephants, landing on the banks of a river, full of clear and cool water, and lovely and charming to behold, and broad, and covered with bushes of canes, and echoing with the cries of cranes and ospreys and Chakravakas, and abounding in tortoises and alligators and fishes, and studded with innumerable islets. And as soon as as she saw that caravan, the beauteous and celebrated wife of Nala, wild like a maniac, oppressed with grief, clad in half a garment, lean and pale and smutted, and with hair covered with dust, drew near and entered into its midst. And beholding her, some fled in fear, and some became extremely anxious, and some cried aloud, and some laughed at her, and some hated her. And some, O Bharata, felt pity for, and even addressed, her, saying, 'O blessed one, who art thou, and whose? What seekest thou in woods? Seeing thee here we have been terrified. Art thou human? Tell us truly, O blessed one if thou art the goddess of this wood or of this mountain or of the points of the heaven. We seek thy protection. Art thou a female Yaksha, or a female Rakshasa, or a celestial damsel? O thou of faultless features, do thou bless us wholly and protect us. And, O blessed one, do thou so act that his caravan may soon go hence in prosperity and that the welfare of all of us may be secured.' Thus addressed by that caravan, the princess Damayanti, devoted to her husband and oppressed by the calamity that had befallen her, answered, saying, 'O leader of the caravan, ye merchants, ye youths, old men, and children, and ye that compose this caravan, know me for a human being. I am the daughter of a king, and the daughter in-law of a king, and the consort also of a king, eager for the sight of my lord. The ruler of the Vidarbhas is my father, and my husband is the lord of the Nishadhas, named Nala. Even now I am seeking that unvanquished and blessed one. If ye have chanced to see my beloved one, king Nala, that tiger among men, that destroyer of hostile hosts, O tell me quick.' Thereupon the leader of that great caravan, named Suchi, replied unto Damayanti of faultless limbs, saying, 'O blessed one, listen to my words. O thou of sweet smiles, I am a merchant and the leader of this caravan. O illustrious lady, I have not seen any man of the name of Nala. In this extensive forest uninhabited by men, there are only elephants and leopards and buffaloes, and tigers and bears and other animals. Except thee, I have not met with any man or woman here, so help us now Manibhadra, the king of Yakshas!' Thus addressed by them she asked those merchants as well as the leader of the host saying, 'It behoveth you to tell me whither this caravan is bound.' The leader of the band said, 'O daughter of a great king, for the purpose of profit this caravan is bound direct for the city of Suvahu, the truth-telling ruler of the Chedis.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""'Having spoken unto that princess--the beloved queen of Nala--the ascetics with their sacred fires and asylum vanished from sight. And beholding that mighty wonder, the daughter-in-law of king Virasena, Damayanti of faultless limbs, was struck with amazement. And she asked herself, 'Was it a dream that I saw? What an occurrence hath taken place! Where are all those ascetics? And where is that asylum? Where, further, is that delightful river of sacred waters--the resort of diverse kinds of fowls? And where, again, are those charming trees decked with fruits and flowers?' And after thinking so for some time, Bhima's daughter, Damayanti of sweet smiles melancholy and afflicted with grief on account of her lord, lost the colour of her face (again). And going to another part of the wood, she saw an Asoka tree. And approaching that first of trees in the forest, so charming with blossoms and its load of foliage, and resounding with the notes of birds, Damayanti, with tears in her eyes and accents choked in grief, began to lament, saying, 'Oh, this graceful tree in the heart of the forest, decked in flowers, looketh beautiful, like a charming king of hills. O beauteous Asoka, do thou speedily free me from grief. Hast thou seen king Nala, the slayer of foes and the beloved husband of Damayanti,--freed from fear and grief and obstacles? Hast thou seen my beloved husband, the ruler of the Nishadhas, clad in half a piece of cloth, with delicate skin, that hero afflicted with woe and who hath come into this wilderness? O Asoka tree, do thou free me from grief! O Asoka, vindicate thy name, for Asoka meaneth destroyer of grief. And going round that tree thrice, with an afflicted heart, that best of women, Bhima's daughter, entered a more terrible part of the forest. And wandering in quest of her lord, Bhima's daughter beheld many trees and streams and delightful mountains, and many beasts and birds, and caves, and precipices, and many rivers of wonderful appearance. And as she proceeded she came upon a broad way where she saw with wonder a body of merchants, with their horses and elephants, landing on the banks of a river, full of clear and cool water, and lovely and charming to behold, and broad, and covered with bushes of canes, and echoing with the cries of cranes and ospreys and Chakravakas, and abounding in tortoises and alligators and fishes, and studded with innumerable islets. And as soon as as she saw that caravan, the beauteous and celebrated wife of Nala, wild like a maniac, oppressed with grief, clad in half a garment, lean and pale and smutted, and with hair covered with dust, drew near and entered into its midst. And beholding her, some fled in fear, and some became extremely anxious, and some cried aloud, and some laughed at her, and some hated her. And some, O Bharata, felt pity for, and even addressed, her, saying, 'O blessed one, who art thou, and whose? What seekest thou in woods? Seeing thee here we have been terrified. Art thou human? Tell us truly, O blessed one if thou art the goddess of this wood or of this mountain or of the points of the heaven. We seek thy protection. Art thou a female Yaksha, or a female Rakshasa, or a celestial damsel? O thou of faultless features, do thou bless us wholly and protect us. And, O blessed one, do thou so act that his caravan may soon go hence in prosperity and that the welfare of all of us may be secured.' Thus addressed by that caravan, the princess Damayanti, devoted to her husband and oppressed by the calamity that had befallen her, answered, saying, 'O leader of the caravan, ye merchants, ye youths, old men, and children, and ye that compose this caravan, know me for a human being. I am the daughter of a king, and the daughter in-law of a king, and the consort also of a king, eager for the sight of my lord. The ruler of the Vidarbhas is my father, and my husband is the lord of the Nishadhas, named Nala. Even now I am seeking that unvanquished and blessed one. If ye have chanced to see my beloved one, king Nala, that tiger among men, that destroyer of hostile hosts, O tell me quick.' Thereupon the leader of that great caravan, named Suchi, replied unto Damayanti of faultless limbs, saying, 'O blessed one, listen to my words. O thou of sweet smiles, I am a merchant and the leader of this caravan. O illustrious lady, I have not seen any man of the name of Nala. In this extensive forest uninhabited by men, there are only elephants and leopards and buffaloes, and tigers and bears and other animals. Except thee, I have not met with any man or woman here, so help us now Manibhadra, the king of Yakshas!' Thus addressed by them she asked those merchants as well as the leader of the host saying, 'It behoveth you to tell me whither this caravan is bound.' The leader of the band said, 'O daughter of a great king, for the purpose of profit this caravan is bound direct for the city of Suvahu, the truth-telling ruler of the Chedis.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Damayanti approach the caravan of merchants in the forest? Answer 1: Damayanti, who was searching for her husband, King Nala, approached the caravan of merchants in the forest in hopes of finding information about her husband's whereabouts. She was desperate to locate Nala and sought assistance from the people she encountered. Reference 1: The passage mentions this when it says, ""And going round that tree thrice, with an afflicted heart, that best of women, Bhima's daughter, entered a more terrible part of the forest... And as she proceeded she came upon a broad way where she saw with wonder a body of merchants."" Question 2: How did the people in the caravan react when they saw Damayanti in her distressed state? Answer 2: The people in the caravan had various reactions upon seeing Damayanti. Some were frightened and fled, while others felt pity for her and offered assistance. Some were anxious, and some even laughed at her. The leader of the caravan, named Suchi, spoke to her and sought to understand her situation. Reference 2: The passage describes their reactions, stating, ""And beholding her, some fled in fear, and some became extremely anxious, and some cried aloud, and some laughed at her, and some hated her."" Question 3: What was Damayanti's condition and appearance when she approached the caravan? Answer 3: When Damayanti approached the caravan, she was in a pitiable state. She was described as being lean, pale, and smutted, clad in half a garment, with her hair covered in dust. She appeared distressed, oppressed by grief, and looked like a woman in great sorrow. Reference 3: The passage provides this description, stating, ""wild like a maniac, oppressed with grief, clad in half a garment, lean and pale and smutted, and with hair covered with dust."" Question 4: What did Damayanti ask the merchants in the caravan, and what information was she seeking from them? Answer 4: Damayanti asked the merchants in the caravan if they had seen her husband, King Nala, and she sought information about his whereabouts. She inquired whether they had any knowledge of Nala, who was a renowned king and warrior. Reference 4: The passage mentions her questions, stating, ""'O blessed one, who art thou, and whose? What seekest thou in woods?... If ye have chanced to see my beloved one, king Nala, that tiger among men, that destroyer of hostile hosts, O tell me quick.'"" Question 5: What response did the leader of the caravan, Suchi, give to Damayanti's inquiry about King Nala? Answer 5: The leader of the caravan, Suchi, replied that he had not seen anyone named Nala in the forest. He informed Damayanti that the forest was inhabited by animals like elephants, leopards, buffaloes, tigers, and bears, but he had not encountered any human being except her. He expressed his ignorance regarding Nala's whereabouts. Reference 5: The passage contains his response, stating, ""'O blessed one, listen to my words. O thou of sweet smiles, I am a merchant and the leader of this caravan... I have not seen any man of the name of Nala.'"" Question 6: Where was the caravan headed, and what was its destination? Answer 6: The caravan of merchants was headed directly for the city of Suvahu, ruled by King Suvahu of the Chedis. Suchi, the leader of the caravan, mentioned their destination to Damayanti when she inquired about their journey. Reference 6: The passage provides this information, stating, ""'O daughter of a great king, for the purpose of profit this caravan is bound direct for the city of Suvahu, the truth-telling ruler of the Chedis.'""","[0.23628473281860352, -0.1393280327320099, -0.3152356445789337, 0.3576579689979553, 0.2900800108909607, -0.24240785837173462, -0.04301123693585396, 0.18941862881183624, -0.08604780584573746, -0.051766231656074524, -0.16524121165275574, 0.2728528082370758, -0.07983825355768204, -0.271192729473114, -0.09940820187330246, -0.3404264450073242, 0.03859195485711098, 0.15839947760105133, 0.09981399029493332, -0.08681949973106384, 0.04690922051668167, 0.4065292179584503, 0.09777477383613586, 0.42707177996635437, 0.2718847095966339, -0.17024298012256622, -0.07090243697166443, 0.4048340618610382, -0.2163565456867218, -0.402482271194458, -0.4192802309989929, -0.4297668933868408, -0.03434760868549347, 0.3522411584854126, -9.649062849348411e-05, -0.2603336274623871, 0.2199792116880417, 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And after having proceeded for many days the merchants saw a large lake fragrant with lotuses in the midst of that dense and terrible forest. And it was beautiful all over, and exceedingly delightful, (with banks) abounding in grass and fuel and fruits and flowers. And it was inhabited by various kinds of fowls and birds, and fall of water that was pure and sweet. And it was cool and capable of captivating the heart. And the caravan, worn out with toil, resolved to halt there. And with the permission of their leader, they spread themselves around those beautiful woods. And that mighty caravan finding it was evening halted at that place. And (it came to pass that) at the hour of midnight when everything was hushed and still and the tired caravan had fallen asleep, a herd of elephants in going towards a mountain stream to drink of its water befouled by their temporal juice, saw that caravan as also the numerous elephants belonging to it. And seeing their domesticated fellows the wild elephants infuriated and with the temporal juice trickling down rushed impetuously on the former, with the intention of killing them. And the force of the rush of those elephants was hard to bear, like the impetuosity of peaks lessened from mountain summits rolling towards the plain. The rushing elephants found the forest paths to be all blocked up, for the goodly caravan was sleeping obstructing the paths around that lake of lotuses. And the elephants all of a sudden, began to crush the men lying insensible on the ground. And uttering cries of 'Oh!' and 'Alas!' the merchants, blinded by sleep, fled, in order to escape that danger, to copses and woods for refuge. And some were slain by the tusks, and some by the trunks, and some by the legs of those elephants. And innumerable camels and horses were killed, and crowds of men on foot, running in fright, killed one another. And uttering loud cries some fell down on the ground, and some in fear climbed on trees, and some dropped down on uneven ground. And, O king, thus accidentally attacked by that large herd of elephants, that goodly caravan suffered a great loss. And there arose a tremendous uproar calculated to frighten the three worlds, 'Lo! a great fire hath broken out. Rescue us. Do ye speedily fly away. Why do ye fly? Take the heaps of jewels scattered around. All this wealth is a trifle. I do not speak falsely, 'I tell you again, (exclaimed some one) think on my words, O ye distracted one!' With such exclamation they ran about in fright. And Damayanti awoke in fear and anxiety, while that terrible slaughter was raging there. And beholding slaughter capable of awaking the fear of all the worlds, and which was so unforeseen, the damsel of eyes like lotus leaves rose up, wild with fright, and almost out of breath. And those of the caravan that had escaped unhurt, met together, and asked one another, 'Of what deed of ours is this the consequence? Surely, we have failed to worship the illustrious Manibhadras, and likewise the exalted and graceful Vaisravana, the king of the Yaksha. Perhaps, we have not worshipped the deities that cause calamities, or perhaps, we have not paid them the first homage. Or, perhaps, this evil is the certain consequence of the birds (we saw). Our stars are not unpropitious. From what other cause, then hath this disaster come?' Others, distressed and bereft of wealth and relatives, said, 'That maniac-like woman who came amongst this mighty caravan in guise that was strange and scarcely human, alas, it is by her that this dreadful illusion had been pre-arranged. Of a certainty, she is a terrible Rakshasa or a Yaksha or a Pisacha woman. All this evil is her work, what need of doubts? If we again see that wicked destroyer of merchants, that giver of innumerable woes, we shall certainly slay that injurer of ours, with stones, and dust, and grass, and wood, and cuffs.' And hearing these dreadful words of the merchants, Damayanti, in terror and shame and anxiety, fled into the woods apprehensive of evil. And reproaching herself she said, 'Alas! fierce and great is the wrath of God on me. Peace followeth not in my track. Of what misdeed is this the consequence? I do not remember that I did ever so little a wrong to any one in thought, word, or deed. Of what deed, then, is this the consequence? Certainly, it is on account of the great sins I had committed in a former life that such calamity hath befallen me, viz., the loss of my husband's kingdom, his defeat at the hands of his own kinsmen, this separation from my lord and my son and daughter, this my unprotected state, and my presence in this forest abounding in innumerable beasts of prey!'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXV ""Vrihadaswa said, 'Having heard the words of the leader of that caravan, Damayanti of faultless limbs proceeded with that caravan itself anxious to behold her lord. And after having proceeded for many days the merchants saw a large lake fragrant with lotuses in the midst of that dense and terrible forest. And it was beautiful all over, and exceedingly delightful, (with banks) abounding in grass and fuel and fruits and flowers. And it was inhabited by various kinds of fowls and birds, and fall of water that was pure and sweet. And it was cool and capable of captivating the heart. And the caravan, worn out with toil, resolved to halt there. And with the permission of their leader, they spread themselves around those beautiful woods. And that mighty caravan finding it was evening halted at that place. And (it came to pass that) at the hour of midnight when everything was hushed and still and the tired caravan had fallen asleep, a herd of elephants in going towards a mountain stream to drink of its water befouled by their temporal juice, saw that caravan as also the numerous elephants belonging to it. And seeing their domesticated fellows the wild elephants infuriated and with the temporal juice trickling down rushed impetuously on the former, with the intention of killing them. And the force of the rush of those elephants was hard to bear, like the impetuosity of peaks lessened from mountain summits rolling towards the plain. The rushing elephants found the forest paths to be all blocked up, for the goodly caravan was sleeping obstructing the paths around that lake of lotuses. And the elephants all of a sudden, began to crush the men lying insensible on the ground. And uttering cries of 'Oh!' and 'Alas!' the merchants, blinded by sleep, fled, in order to escape that danger, to copses and woods for refuge. And some were slain by the tusks, and some by the trunks, and some by the legs of those elephants. And innumerable camels and horses were killed, and crowds of men on foot, running in fright, killed one another. And uttering loud cries some fell down on the ground, and some in fear climbed on trees, and some dropped down on uneven ground. And, O king, thus accidentally attacked by that large herd of elephants, that goodly caravan suffered a great loss. And there arose a tremendous uproar calculated to frighten the three worlds, 'Lo! a great fire hath broken out. Rescue us. Do ye speedily fly away. Why do ye fly? Take the heaps of jewels scattered around. All this wealth is a trifle. I do not speak falsely, 'I tell you again, (exclaimed some one) think on my words, O ye distracted one!' With such exclamation they ran about in fright. And Damayanti awoke in fear and anxiety, while that terrible slaughter was raging there. And beholding slaughter capable of awaking the fear of all the worlds, and which was so unforeseen, the damsel of eyes like lotus leaves rose up, wild with fright, and almost out of breath. And those of the caravan that had escaped unhurt, met together, and asked one another, 'Of what deed of ours is this the consequence? Surely, we have failed to worship the illustrious Manibhadras, and likewise the exalted and graceful Vaisravana, the king of the Yaksha. Perhaps, we have not worshipped the deities that cause calamities, or perhaps, we have not paid them the first homage. Or, perhaps, this evil is the certain consequence of the birds (we saw). Our stars are not unpropitious. From what other cause, then hath this disaster come?' Others, distressed and bereft of wealth and relatives, said, 'That maniac-like woman who came amongst this mighty caravan in guise that was strange and scarcely human, alas, it is by her that this dreadful illusion had been pre-arranged. Of a certainty, she is a terrible Rakshasa or a Yaksha or a Pisacha woman. All this evil is her work, what need of doubts? If we again see that wicked destroyer of merchants, that giver of innumerable woes, we shall certainly slay that injurer of ours, with stones, and dust, and grass, and wood, and cuffs.' And hearing these dreadful words of the merchants, Damayanti, in terror and shame and anxiety, fled into the woods apprehensive of evil. And reproaching herself she said, 'Alas! fierce and great is the wrath of God on me. Peace followeth not in my track. Of what misdeed is this the consequence? I do not remember that I did ever so little a wrong to any one in thought, word, or deed. Of what deed, then, is this the consequence? Certainly, it is on account of the great sins I had committed in a former life that such calamity hath befallen me, viz., the loss of my husband's kingdom, his defeat at the hands of his own kinsmen, this separation from my lord and my son and daughter, this my unprotected state, and my presence in this forest abounding in innumerable beasts of prey!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Damayanti join the caravan of merchants in the forest? Answer 1: Damayanti joined the caravan of merchants in the forest because she was anxious to find her husband, King Nala. She hoped that by traveling with the caravan, she might obtain information about Nala's whereabouts and be reunited with him. Reference 1: The passage mentions her decision to join the caravan, stating, ""Having heard the words of the leader of that caravan, Damayanti of faultless limbs proceeded with that caravan itself anxious to behold her lord."" Question 2: Describe the lake that the caravan encountered in the forest. What made it beautiful and delightful? Answer 2: The lake encountered by the caravan in the forest was described as large, fragrant with lotuses, and exceedingly delightful. It had banks that were abundant with grass, fuel, fruits, and flowers. The lake was inhabited by various kinds of birds and fowls, and its waters were pure, sweet, and captivating. Its beauty was enhanced by the presence of lush vegetation and the sounds of nature. Reference 2: The passage provides a description of the lake, stating, ""And after having proceeded for many days the merchants saw a large lake fragrant with lotuses in the midst of that dense and terrible forest. And it was beautiful all over, and exceedingly delightful."" Question 3: What unexpected danger befell the caravan of merchants in the forest, and what caused it? Answer 3: An unexpected danger befell the caravan of merchants when a herd of wild elephants, in their rush to reach a mountain stream, encountered the domesticated elephants of the caravan. The wild elephants, infuriated and driven by their temporal juice, attacked the domesticated ones, causing chaos and destruction. This sudden attack by the wild elephants resulted in the loss of lives and property among the merchants. Reference 3: The passage describes the danger caused by the rush of wild elephants, stating, ""And (it came to pass that) at the hour of midnight when everything was hushed and still... the rushing elephants found the forest paths to be all blocked up, for the goodly caravan was sleeping obstructing the paths around that lake of lotuses."" Question 4: How did the merchants react to the elephant attack, and what happened to them during the incident? Answer 4: When the caravan of merchants was attacked by the rushing herd of wild elephants, they reacted with fear and panic. Some fled in fright, while others ran to seek refuge in copses and woods. Many were injured and killed during the attack. Some merchants even turned against Damayanti, blaming her for the calamity and expressing their intention to harm her. Reference 4: The passage describes the reactions of the merchants and the chaos during the elephant attack, stating, ""And uttering cries of 'Oh!' and 'Alas!' the merchants, blinded by sleep, fled... And some were slain by the tusks, and some by the trunks, and some by the legs of those elephants."" Question 5: How did Damayanti react to the chaos and danger caused by the elephant attack? Answer 5: Damayanti, upon witnessing the chaos and danger caused by the elephant attack, awoke in fear and anxiety. She was deeply troubled and frightened by the terrible slaughter taking place. In response to the dreadful situation, she fled into the forest, filled with terror, shame, and anxiety. Reference 5: The passage describes Damayanti's reaction to the chaos, stating, ""And Damayanti awoke in fear and anxiety, while that terrible slaughter was raging there... Damayanti, in terror and shame and anxiety, fled into the woods apprehensive of evil."" Question 6: Why did some of the surviving merchants blame Damayanti for the disaster that occurred? Answer 6: Some of the surviving merchants blamed Damayanti for the disaster because they believed that her arrival in the caravan had brought about an ill omen. They suspected her of being a terrible Rakshasa, Yaksha, or Pisacha woman responsible for the misfortune. In their distress and confusion, they accused her of causing the calamity that had befallen them. Reference 6: The passage mentions the merchants' suspicions and accusations, stating, ""'That maniac-like woman who came amongst this mighty caravan in guise that was strange and scarcely human, alas, it is by her that this dreadful illusion had been pre-arranged... All this evil is her work, what need of doubts?'""","[0.081813745200634, -0.2222631871700287, -0.3475453555583954, 0.028866782784461975, 0.41789254546165466, -0.35687169432640076, 0.12671396136283875, 0.22458979487419128, 0.12567469477653503, 0.07607602328062057, 0.07690183073282242, 0.2634480595588684, 0.03171050548553467, -0.3061380684375763, 0.1828354150056839, -0.30226263403892517, 0.06557227671146393, 0.04566867649555206, -0.19555175304412842, 0.041251040995121, -0.1362115889787674, 0.07334171235561371, -0.2732754945755005, 0.30001190304756165, 0.1024552434682846, 0.010716937482357025, -0.17993737757205963, 0.36251041293144226, -0.15160976350307465, -0.4304226040840149, -0.14835934340953827, -0.15762901306152344, 0.10897620767354965, 0.24831052124500275, -9.945454803528264e-05, -0.17235159873962402, 0.07492977380752563, -0.06616273522377014, -0.2390754073858261, -0.018267866224050522, 0.2675251364707947, -0.0026407986879348755, -0.10632298141717911, -0.2891837954521179, 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And in the midst of that conflagration, he heard the voice of some creature, repeatedly crying aloud, 'O righteous Nala, come hither.' And answering, 'Fear not,' he entered into the midst of the fire and beheld a mighty Naga lying in coils. And the Naga with joined hands, and trembling, spake unto Nala, saying, 'O king, that I am a snake, Karkotaka by name. I had deceived the great Rishi Narada of high ascetic merit, and by him have I been cursed in wrath, O king of men, even in words such as these: 'Stay thou here like an immobile thing, until one Nala taketh thee hence. And, indeed, on the spot to which he will carry thee, there shalt thou he freed from my curse. It is for that curse of his that I am unable to stir one step. I will instruct thee in respect of thy welfare. It behoveth thee to deliver me. I will be thy friend. There is no snake equal to me. I will be light in thy hands. Taking me up, do thou speedily go hence.' Having said this, that prince of snakes became as small as the thumb. And taking him up, Nala went to a spot free from fire. Having reached an open spot where there was no fire, Nala intended to drop the serpent, upon which Karkotaka again addressed him, saying, 'O king of the Nishadhas, proceed thou yet, counting a few steps of thine; meanwhile, O mighty-armed one, I will do thee great good.' And as Nala began to count his steps, the snake bit him at the tenth step. And, lo! As he was bit, his form speedily underwent a change. And beholding his change of form, Nala was amazed. And the king saw the snake also assume his own form. And the snake Karkotaka, comforting Nala, spake unto him, 'I have deprived thee of thy beauty, so that people may not recognise thee. And, O Nala, he by whom thou hast been deceived and cast into distress, shall dwell in thee tortured by my venom. And, O monarch, as long as he doth not leave thee, he will have to dwell in pain in thy body with thee every limb filled with my venom. And, O ruler of men I have saved from the hands of him who from anger and hate deceived thee, perfectly innocent though thou art and undeserving of wrong. And, O tiger among men, through my grace, thou shalt have (no longer) any fear from animals with fangs from enemies, and from Brahmanas also versed in the Vedas, O king! Nor shalt thou, O monarch, feel pain on account of my poison. And, O foremost of kings, thou shalt be ever victorious in battle. This very day, O prince, O lord of Nishadhas, go to the delightful city of Ayodhya, and present thyself before Rituparna skilled in gambling, saying, 'I am a charioteer, Vahuka by name.' And that king will give thee his skill in dice for thy knowledge of horses. Sprung from the line of Ikswaku, and possessed of prosperity, he will be thy friend. When thou wilt be an adept at dice, thou shalt then have prosperity. Thou wilt also meet with thy wife and thy children, and regain thy kingdom. I tell thee this truly. Therefore, let not thy mind be occupied by sorrow. And, O lord of men, when thou shouldst desire to behold thy proper form, thou shouldst remember me, and wear this garment. Upon wearing this, thou shalt get back thy own form.' And saying this, that Naga then gave unto Nala two pieces of celestial cloth. And, O son of the Kuru race, having thus instructed Nala, and presented him with the attire, the king of snakes, O monarch, made himself invisible there and then!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXVI ""Vrihadaswa said, 'O monarch, having deserted Damayanti, king Nala saw a mighty conflagration that was raging in that dense forest. And in the midst of that conflagration, he heard the voice of some creature, repeatedly crying aloud, 'O righteous Nala, come hither.' And answering, 'Fear not,' he entered into the midst of the fire and beheld a mighty Naga lying in coils. And the Naga with joined hands, and trembling, spake unto Nala, saying, 'O king, that I am a snake, Karkotaka by name. I had deceived the great Rishi Narada of high ascetic merit, and by him have I been cursed in wrath, O king of men, even in words such as these: 'Stay thou here like an immobile thing, until one Nala taketh thee hence. And, indeed, on the spot to which he will carry thee, there shalt thou he freed from my curse. It is for that curse of his that I am unable to stir one step. I will instruct thee in respect of thy welfare. It behoveth thee to deliver me. I will be thy friend. There is no snake equal to me. I will be light in thy hands. Taking me up, do thou speedily go hence.' Having said this, that prince of snakes became as small as the thumb. And taking him up, Nala went to a spot free from fire. Having reached an open spot where there was no fire, Nala intended to drop the serpent, upon which Karkotaka again addressed him, saying, 'O king of the Nishadhas, proceed thou yet, counting a few steps of thine; meanwhile, O mighty-armed one, I will do thee great good.' And as Nala began to count his steps, the snake bit him at the tenth step. And, lo! As he was bit, his form speedily underwent a change. And beholding his change of form, Nala was amazed. And the king saw the snake also assume his own form. And the snake Karkotaka, comforting Nala, spake unto him, 'I have deprived thee of thy beauty, so that people may not recognise thee. And, O Nala, he by whom thou hast been deceived and cast into distress, shall dwell in thee tortured by my venom. And, O monarch, as long as he doth not leave thee, he will have to dwell in pain in thy body with thee every limb filled with my venom. And, O ruler of men I have saved from the hands of him who from anger and hate deceived thee, perfectly innocent though thou art and undeserving of wrong. And, O tiger among men, through my grace, thou shalt have (no longer) any fear from animals with fangs from enemies, and from Brahmanas also versed in the Vedas, O king! Nor shalt thou, O monarch, feel pain on account of my poison. And, O foremost of kings, thou shalt be ever victorious in battle. This very day, O prince, O lord of Nishadhas, go to the delightful city of Ayodhya, and present thyself before Rituparna skilled in gambling, saying, 'I am a charioteer, Vahuka by name.' And that king will give thee his skill in dice for thy knowledge of horses. Sprung from the line of Ikswaku, and possessed of prosperity, he will be thy friend. When thou wilt be an adept at dice, thou shalt then have prosperity. Thou wilt also meet with thy wife and thy children, and regain thy kingdom. I tell thee this truly. Therefore, let not thy mind be occupied by sorrow. And, O lord of men, when thou shouldst desire to behold thy proper form, thou shouldst remember me, and wear this garment. Upon wearing this, thou shalt get back thy own form.' And saying this, that Naga then gave unto Nala two pieces of celestial cloth. And, O son of the Kuru race, having thus instructed Nala, and presented him with the attire, the king of snakes, O monarch, made himself invisible there and then!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was the snake that Nala encountered in the midst of the conflagration, and why was he lying there? Answer 1: The snake that Nala encountered in the midst of the conflagration was named Karkotaka. He was lying there as a result of being cursed by the great Rishi Narada due to his deception. Narada cursed Karkotaka to remain immobile until he was taken away by someone named Nala. Reference 1: The passage provides information about the snake Karkotaka and the reason for his immobility, stating, ""And the Naga with joined hands, and trembling, spake unto Nala, saying, 'O king, that I am a snake, Karkotaka by name... stay thou here like an immobile thing, until one Nala taketh thee hence.'"" Question 2: What did Karkotaka instruct Nala to do in order to free him from the curse? Answer 2: Karkotaka instructed Nala to pick him up and carry him to a spot free from the fire. He assured Nala that he would be a friend to him, make himself light in Nala's hands, and help him by freeing him from the curse. Nala followed these instructions and carried Karkotaka away from the fire. Reference 2: The passage mentions Karkotaka's instructions to Nala, stating, ""'Taking me up, do thou speedily go hence.'... 'O king of the Nishadhas, proceed thou yet, counting a few steps of thine; meanwhile, O mighty-armed one, I will do thee great good.'"" Question 3: What transformation did Nala undergo after carrying Karkotaka away from the fire? Answer 3: After carrying Karkotaka to safety and taking ten steps, Nala underwent a transformation. He was bitten by the snake, and as a result, his physical form changed. Nala's appearance was altered, making it difficult for people to recognize him. This transformation was caused by the snake's bite. Reference 3: The passage describes Nala's transformation, stating, ""And beholding his change of form, Nala was amazed."" Question 4: How did Karkotaka assure Nala that he would not suffer from the effects of his venom, and what advice did he give to Nala to regain his original form? Answer 4: Karkotaka assured Nala that he would not suffer from the effects of his venom. He explained that the one who had deceived Nala and caused him distress would dwell within Nala's body, experiencing pain due to the snake's venom. However, Nala himself would not feel any pain from the poison. Karkotaka also advised Nala to go to the city of Ayodhya, present himself as a charioteer named Vahuka, and seek the friendship of King Rituparna, who was skilled in gambling. By doing so, Nala would gain knowledge of dice games and ultimately regain his prosperity, wife, children, and kingdom. Reference 4: The passage contains Karkotaka's assurance and advice to Nala, stating, ""And, O foremost of kings, thou shalt be ever victorious in battle... 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And he approached the king, saying, 'My name is Vahuka. There is no one in this world equal to me in managing steeds. My counsel also should be sought in matters of difficulty and in all affairs of skill. I also surpass others in the art of cooking. In all those arts that exists in this world, and also in every thing difficult of accomplishment, I will strive to attain success, O Rituparna, do thou maintain me.' And Rituparna replied, 'O Vahuka, stay with me! May good happen to thee. Thou wilt even perform all this. I have always particularly desired to be driven fast. Do thou concert such measures that my steeds may become fleet. I appoint thee the superintendent of my stables. Thy pay shall be ten thousand (coins). Both Varshneya and Jivala shall always be under thy direction. Thou wilt live pleasantly in their company. Therefore, O Vahuka, stay thou with me.'"" ""Vrihadaswa continued, 'Thus addressed by the king, Nala began to dwell in the city of Rituparna, treated with respect and with Varshneya and Jivala as his companions. And residing there, the king (Nala), remembering the princess of Vidarbha, recited every evening the following sloka: 'Where lieth that helpless one afflicted with hunger and thirst and worn with toil, thinking of that wretch? And upon whom also doth she now wait?' And once as the king was reciting this in the night, Jivala asked him saying, 'O Vahuka, whom dost thou lament thus daily? I am curious to hear it. O thou blest with length of days, whose spouse is she whom thus lamentest?' Thus questioned, king Nala answered him, saying, 'A certain person devoid of sense had a wife well-known to many. That wretch was false in his promises. For some reason that wicked person was separated from her. Separated from her, that wretch wandered about oppressed with woe, and burning with grief he resteth not by day or night. And at night, remembering her, he singeth this sloka. Having wandered over the entire world, he hath at last found a refuge, and undeserving of the distress that hath befallen him, passeth his days, thus remembering his wife. When calamity had overtaken this man, his wife followed him into the woods. Deserted by that man of little virtue, her life itself is in danger. Alone, without knowledge of ways, ill able to bear distress, and fainting with hunger and thirst, the girl can hardly protect her life. And, O friend, she hath been deserted by that man of small fortune and having little sense, with the wide and terrible forest, ever abounding in beasts of prey'-- ""Thus remembering Damayanti, the king of the Nishadhas continued to live unknown in the abode of that monarch!"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXVII ""Vrihadaswa said, 'After the snake had vanquished, Nala, the ruler of the Nishadhas, proceeded, and on the tenth day entered the city of Rituparna. And he approached the king, saying, 'My name is Vahuka. There is no one in this world equal to me in managing steeds. My counsel also should be sought in matters of difficulty and in all affairs of skill. I also surpass others in the art of cooking. In all those arts that exists in this world, and also in every thing difficult of accomplishment, I will strive to attain success, O Rituparna, do thou maintain me.' And Rituparna replied, 'O Vahuka, stay with me! May good happen to thee. Thou wilt even perform all this. I have always particularly desired to be driven fast. Do thou concert such measures that my steeds may become fleet. I appoint thee the superintendent of my stables. Thy pay shall be ten thousand (coins). Both Varshneya and Jivala shall always be under thy direction. Thou wilt live pleasantly in their company. Therefore, O Vahuka, stay thou with me.'"" ""Vrihadaswa continued, 'Thus addressed by the king, Nala began to dwell in the city of Rituparna, treated with respect and with Varshneya and Jivala as his companions. And residing there, the king (Nala), remembering the princess of Vidarbha, recited every evening the following sloka: 'Where lieth that helpless one afflicted with hunger and thirst and worn with toil, thinking of that wretch? And upon whom also doth she now wait?' And once as the king was reciting this in the night, Jivala asked him saying, 'O Vahuka, whom dost thou lament thus daily? I am curious to hear it. O thou blest with length of days, whose spouse is she whom thus lamentest?' Thus questioned, king Nala answered him, saying, 'A certain person devoid of sense had a wife well-known to many. That wretch was false in his promises. For some reason that wicked person was separated from her. Separated from her, that wretch wandered about oppressed with woe, and burning with grief he resteth not by day or night. And at night, remembering her, he singeth this sloka. Having wandered over the entire world, he hath at last found a refuge, and undeserving of the distress that hath befallen him, passeth his days, thus remembering his wife. When calamity had overtaken this man, his wife followed him into the woods. Deserted by that man of little virtue, her life itself is in danger. Alone, without knowledge of ways, ill able to bear distress, and fainting with hunger and thirst, the girl can hardly protect her life. And, O friend, she hath been deserted by that man of small fortune and having little sense, with the wide and terrible forest, ever abounding in beasts of prey'-- ""Thus remembering Damayanti, the king of the Nishadhas continued to live unknown in the abode of that monarch!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is Nala pretending to be when he enters the city of Rituparna, and what skills and responsibilities does he claim to possess? Answer 1: Nala is pretending to be a charioteer named Vahuka when he enters the city of Rituparna. He claims to have exceptional skills in managing horses, providing counsel in difficult matters, excelling in the art of cooking, and being proficient in various arts and skills. Nala also expresses his willingness to succeed in all challenges and seeks employment under Rituparna. Reference 1: The passage describes Nala's introduction to King Rituparna, stating, ""'My name is Vahuka... in all affairs of skill. I also surpass others in the art of cooking. In all those arts that exist in this world... do thou maintain me.'"" Question 2: What is the reason for Nala's lamentation and recitation of a sloka every evening, and who is the subject of his lament? Answer 2: Nala laments and recites a sloka every evening because he is deeply concerned about Princess Damayanti, his wife. Damayanti had been separated from him due to unfortunate circumstances, and he is distressed by her suffering. Nala's sloka expresses his worry about her well-being and his desire to find her. Reference 2: The passage explains Nala's reason for lamentation and his concern for Damayanti, stating, ""'O Vahuka, whom dost thou lament thus daily?... she whom thus lamentest?' Thus questioned, king Nala answered him, saying..."" Question 3: How does Nala describe the person who had deserted his wife and left her in distress, and what is the current state of that person? Answer 3: Nala describes the person who had deserted his wife as ""a certain person devoid of sense"" and ""wicked"" for being false in his promises. He mentions that this person has been separated from his wife, and now he wanders the world, oppressed by sorrow and constantly remembering her. Nala emphasizes the undeserving nature of the distress that has befallen this person. Reference 3: The passage contains Nala's description of the person who deserted his wife and his current state, stating, ""Separated from her, that wretch wandered about oppressed with woe... thus remembering his wife.""","[0.27690568566322327, 0.1296803504228592, -0.32865309715270996, 0.13785254955291748, 0.353715181350708, -0.268213152885437, -0.005103490315377712, 0.25128066539764404, -0.020092790946364403, 0.2623531222343445, 0.020404059439897537, 0.37177178263664246, 0.0885336697101593, -0.27427247166633606, 0.19462700188159943, -0.1774129867553711, -0.08009830117225647, 0.14206506311893463, 0.24960726499557495, 0.005423413589596748, 0.10290458053350449, 0.07774809002876282, -0.14740905165672302, 0.5052530765533447, 0.11466741561889648, -0.18708127737045288, 0.20123390853405, 0.6313348412513733, -0.14293719828128815, -0.4680968225002289, 0.1376907229423523, -0.26077866554260254, 0.09977278858423233, 0.003908697050064802, -9.946048521669582e-05, -0.0556834414601326, 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And giving them profuse wealth, Bhima enjoined on them, saying, 'Do ye search for Nala, and also for my daughter Damayanti. He who achieveth this task, viz., ascertaining where the ruler of the Nishadhas is, bringeth him and my daughter hither, will obtain from me a thousand kine, and fields, and a village resembling a town. Even if failing to bring Damayanti and Nala here, he that succeeds learning their whereabouts, will get from me the wealth represented by a thousand kine.' Thus addressed, the Brahmanas cheerfully went out in all directions seeking Nala and his wife in cities and provinces. But Nala or his spouse they found not anywhere. Until at length searching in the beautiful city of the Chedis, a Brahmana named Sudeva, during the time of the king's prayers, saw the princess of Vidarbha in the palace of the king, seated with Sunanda. And her incomparable beauty was slightly perceptible, like the brightness of a fire enveloped in curls of smoke. And beholding that lady of large eyes, soiled and emaciated he decided her to be Damayanti, coming to that conclusion from various reasons. And Sudeva said, 'As I saw her before, this damsel is even so at present. O, I am blest, by casting my eyes on this fair one, like Sree herself delighting the worlds! Resembling the full moon, of unchanging youth, of well-rounded breasts, illumining all sides by her splendour, possessed of large eyes like beautiful lotuses, like unto Kama's Rati herself the delight of all the worlds like the rays of the full moon, O, she looketh like a lotus-stalk transplanted by adverse fortune from the Vidarbha lake and covered with mire in the process. And oppressed with grief on account of her husband, and melancholy, she looketh like the night of the full moon when Rahu hath swallowed that luminary, or like a stream whose current hath dried up. Her plight is very much like that of a ravaged lake with the leaves of its lotuses crushed by the trunks of elephants, and with its birds and fowls affrighted by the invasion. Indeed, this girl, of a delicate frame and of lovely limbs, and deserving to dwell in a mansion decked with gems, is (now) like an uprooted lotus-stalk scorched by the sun. Endued with beauty and generosity of nature, and destitute of ornaments, though deserving of them, she looketh like the moon 'new bent in haven' but covered with black clouds. Destitute of comforts and luxuries, separated from loved ones and friends, she liveth in distress, supported by the hope of beholding her lord. Verily, the husband is the best ornament of a woman, however destitute of ornaments. Without her husband beside her, this lady, though beautiful, shineth not. It is a hard feat achieved by Nala in that he liveth without succumbing to grief, though separated from such a wife. Beholding this damsel possessed of black hair and of eyes like lotus-leaves, in woe though deserving of bliss, even my heart is pained. Alas! when shall this girl graced with auspicious marks and devoted to her husband, crossing this ocean of woe, regain the company of her lord, like Rohini regaining the Moon's? Surely, the king of the Nishadhas will experience in regaining her the delight that a king deprived of his kingdom experienceth in regaining his kingdom. Equal to her in nature and age and extraction, Nala deserveth the daughter of Vidarbha, and this damsel of black eyes also deserveth him. It behoveth me to comfort the queen of that hero of immeasurable prowess and endued with energy and might, (since) she is so eager to meet her husband. I will console this afflicted girl of face like the full moon, and suffering distress that she had never before endured, and ever meditating on her lord.' ""Vrihadaswa continued, 'Having thus reflected on these various circumstances and signs, the Brahmana, Sudeva, approached Damayanti, and addressed her, saying, 'O princess of Vidarbha, I am Sudeva, the dear friend of thy brother. I have come here, seeking thee, at the desire of king Bhima. Thy father is well, and also thy mother, and thy brothers. And thy son and daughter, blessed with length of days, are living in peace. Thy relatives, though alive, are almost dead on thy account, and hundreds of Brahmanas are ranging the world in search of thee."" ""Vrihadaswa continued, 'O Yudhishthira, Damayanti recognising Sudeva, asked him respecting all her relatives and kinsmen one after another. And, O monarch, oppressed with grief, the princess of Vidarbha began to weep bitterly, at the unexpected sight of Sudeva, that foremost of Brahmanas and the friend of her brother. And, O Bharata, beholding Damayanti weeping, and conversing in private with Sudeva, Sunanda was distressed, and going to her mother informed her, saying, 'Sairindhri is weeping bitterly in the presence of a Brahmana. If thou likest, satisfy thyself.' And thereupon the mother of the king of the Chedis, issuing from the inner apartments of the palace, came to the place where the girl (Damayanti) was with that Brahmana. Then calling Sudeva, O king, the queen-mother asked him, 'Whose wife is this fair one, and whose daughter? How hath this lady of beautiful eyes been deprived of the company of her relatives and of her husband as well? And how also hast thou come to know this lady fallen into such a plight? I wish to hear all this in detail from thee. Do truly relate unto me who am asking thee about this damsel of celestial beauty.' Then, O king, thus addressed by the queen-mother, Sudeva, that best of Brahmanas, sat at his ease, and began to relate the true history of Damayanti.'"" 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXVIII ""Vaisampayana said, 'After Nala, despoiled of his kingdom, had, with his wife, become a bondsman, Bhima with the desire of seeing Nala sent out Brahmanas to search for him. And giving them profuse wealth, Bhima enjoined on them, saying, 'Do ye search for Nala, and also for my daughter Damayanti. He who achieveth this task, viz., ascertaining where the ruler of the Nishadhas is, bringeth him and my daughter hither, will obtain from me a thousand kine, and fields, and a village resembling a town. Even if failing to bring Damayanti and Nala here, he that succeeds learning their whereabouts, will get from me the wealth represented by a thousand kine.' Thus addressed, the Brahmanas cheerfully went out in all directions seeking Nala and his wife in cities and provinces. But Nala or his spouse they found not anywhere. Until at length searching in the beautiful city of the Chedis, a Brahmana named Sudeva, during the time of the king's prayers, saw the princess of Vidarbha in the palace of the king, seated with Sunanda. And her incomparable beauty was slightly perceptible, like the brightness of a fire enveloped in curls of smoke. And beholding that lady of large eyes, soiled and emaciated he decided her to be Damayanti, coming to that conclusion from various reasons. And Sudeva said, 'As I saw her before, this damsel is even so at present. O, I am blest, by casting my eyes on this fair one, like Sree herself delighting the worlds! Resembling the full moon, of unchanging youth, of well-rounded breasts, illumining all sides by her splendour, possessed of large eyes like beautiful lotuses, like unto Kama's Rati herself the delight of all the worlds like the rays of the full moon, O, she looketh like a lotus-stalk transplanted by adverse fortune from the Vidarbha lake and covered with mire in the process. And oppressed with grief on account of her husband, and melancholy, she looketh like the night of the full moon when Rahu hath swallowed that luminary, or like a stream whose current hath dried up. Her plight is very much like that of a ravaged lake with the leaves of its lotuses crushed by the trunks of elephants, and with its birds and fowls affrighted by the invasion. Indeed, this girl, of a delicate frame and of lovely limbs, and deserving to dwell in a mansion decked with gems, is (now) like an uprooted lotus-stalk scorched by the sun. Endued with beauty and generosity of nature, and destitute of ornaments, though deserving of them, she looketh like the moon 'new bent in haven' but covered with black clouds. Destitute of comforts and luxuries, separated from loved ones and friends, she liveth in distress, supported by the hope of beholding her lord. Verily, the husband is the best ornament of a woman, however destitute of ornaments. Without her husband beside her, this lady, though beautiful, shineth not. It is a hard feat achieved by Nala in that he liveth without succumbing to grief, though separated from such a wife. Beholding this damsel possessed of black hair and of eyes like lotus-leaves, in woe though deserving of bliss, even my heart is pained. Alas! when shall this girl graced with auspicious marks and devoted to her husband, crossing this ocean of woe, regain the company of her lord, like Rohini regaining the Moon's? Surely, the king of the Nishadhas will experience in regaining her the delight that a king deprived of his kingdom experienceth in regaining his kingdom. Equal to her in nature and age and extraction, Nala deserveth the daughter of Vidarbha, and this damsel of black eyes also deserveth him. It behoveth me to comfort the queen of that hero of immeasurable prowess and endued with energy and might, (since) she is so eager to meet her husband. I will console this afflicted girl of face like the full moon, and suffering distress that she had never before endured, and ever meditating on her lord.' ""Vrihadaswa continued, 'Having thus reflected on these various circumstances and signs, the Brahmana, Sudeva, approached Damayanti, and addressed her, saying, 'O princess of Vidarbha, I am Sudeva, the dear friend of thy brother. I have come here, seeking thee, at the desire of king Bhima. Thy father is well, and also thy mother, and thy brothers. And thy son and daughter, blessed with length of days, are living in peace. Thy relatives, though alive, are almost dead on thy account, and hundreds of Brahmanas are ranging the world in search of thee."" ""Vrihadaswa continued, 'O Yudhishthira, Damayanti recognising Sudeva, asked him respecting all her relatives and kinsmen one after another. And, O monarch, oppressed with grief, the princess of Vidarbha began to weep bitterly, at the unexpected sight of Sudeva, that foremost of Brahmanas and the friend of her brother. And, O Bharata, beholding Damayanti weeping, and conversing in private with Sudeva, Sunanda was distressed, and going to her mother informed her, saying, 'Sairindhri is weeping bitterly in the presence of a Brahmana. If thou likest, satisfy thyself.' And thereupon the mother of the king of the Chedis, issuing from the inner apartments of the palace, came to the place where the girl (Damayanti) was with that Brahmana. Then calling Sudeva, O king, the queen-mother asked him, 'Whose wife is this fair one, and whose daughter? How hath this lady of beautiful eyes been deprived of the company of her relatives and of her husband as well? And how also hast thou come to know this lady fallen into such a plight? I wish to hear all this in detail from thee. Do truly relate unto me who am asking thee about this damsel of celestial beauty.' Then, O king, thus addressed by the queen-mother, Sudeva, that best of Brahmanas, sat at his ease, and began to relate the true history of Damayanti.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Bhima send out Brahmanas to search for Nala and Damayanti, and what reward did he promise to the Brahmana who could find them or determine their whereabouts? Answer 1: King Bhima sent out Brahmanas to search for Nala and Damayanti because he desired to reunite his daughter Damayanti with her husband Nala. He promised a substantial reward to the Brahmana who could either find Nala and Damayanti or provide information about their whereabouts. The reward included a thousand cows, fields, and a village resembling a town. Reference 1: The passage mentions Bhima's intention to search for Nala and Damayanti, stating, ""'Do ye search for Nala, and also for my daughter Damayanti... from me the wealth represented by a thousand kine.'"" Question 2: How did the Brahmana named Sudeva identify Damayanti, and what conclusion did he draw after seeing her in the palace of the Chedi king? Answer 2: Brahmana Sudeva identified Damayanti by her incomparable beauty and various signs. After seeing her in the palace of the Chedi king, he concluded that she was Damayanti due to her beauty and other distinctive features, despite her being soiled and emaciated. He recognized her from the signs he observed. Reference 2: The passage provides Sudeva's observations and conclusions, stating, ""'As I saw her before, this damsel is even so at present... coming to that conclusion from various reasons.'"" Question 3: How does Sudeva describe Damayanti's current condition and appearance, and what emotions does he express upon seeing her? Answer 3: Sudeva describes Damayanti's current condition as soiled, emaciated, and oppressed with grief due to her separation from her husband. He notes her melancholy state and mentions that she appears to be suffering distress she had never endured before. Upon seeing her, Sudeva expresses deep sympathy and sorrow, emphasizing her beauty and the undeserved suffering she has endured. Reference 3: The passage presents Sudeva's description and emotions, stating, ""Her plight is very much like that of a ravaged lake... my heart is pained. Alas! when shall this girl graced with auspicious marks and devoted to her husband... regain the company of her lord?"" Question 4: How does Sudeva plan to console Damayanti, and what hope does he offer her regarding her reunion with her husband, Nala? Answer 4: Sudeva plans to console Damayanti by comforting her and assuring her that her husband, Nala, will be reunited with her. He promises that Nala will experience great joy upon reuniting with her, comparing it to the delight of a king regaining his lost kingdom. Reference 4: Question 5: When Queen Sunanda observes Damayanti weeping in the presence of Brahmana Sudeva, what action does she take, and what is her motivation? Answer 5: Queen Sunanda, upon seeing Damayanti weeping in the presence of Brahmana Sudeva, becomes distressed and goes to inform her mother, the queen-mother. Her motivation is to bring her mother's attention to Damayanti's emotional state and the presence of the Brahmana, as it seems unusual and significant. Reference 5: Question 6: What prompts the queen-mother to approach Damayanti and Sudeva, and what does she request from Sudeva regarding Damayanti's story? Answer 6: The queen-mother approaches Damayanti and Sudeva after being informed by Sunanda about the situation. She is curious about Damayanti's identity and the reasons behind her current plight. She requests Sudeva to provide a detailed account of Damayanti's story, including her background and how she came to be in her current situation. Reference 6: Question 7: What is Sudeva's role and status in relation to Damayanti, and how does he come to know about her situation? Answer 7: Sudeva is a Brahmana who is a dear friend of Damayanti's brother. He comes to know about Damayanti's situation through his mission to find her on behalf of King Bhima. His role is that of a messenger and informer who brings news of Damayanti's condition and whereabouts to her family. 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And, O best of women, I repeated those words of thine in the presence of the blessed Rituparna. But hearing them neither that ruler of men, nor his courtiers, answered anything, although I uttered them repeatedly. Then, after I had been dismissed by the monarch, I was accosted by a person in the service of Rituparna, named Vahuka. And Vahuka is the charioteer of that king, of unsightly appearance and possessed of short arms. And he is skillful in driving with speed, and well acquainted with the culinary art. And sighing frequently, and weeping again and again, he inquired about my welfare and afterwards said these words, 'Chaste women, although fallen into distress, yet protect themselves and thus certainly secure heaven. Although they may be deserted by their lords, they do not yet become angry on that account, for women that are chaste lead their lives, encased in the armour of virtuous behaviour. It behoveth her not to be angry, since he that deserted her was overwhelmed with calamity, and deprived of every bliss. A beauteous and virtuous woman should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is being consumed with grief. Whether treated well or ill, such a wife should never indulge in ire, beholding her husband in that plight, despoiled of kingdom and destitute of prosperity, oppressed with hunger and overwhelmed with calamity.' Hearing these words of his, I have speedily come here. Thou hast now heard all. Do what thou thinkest proper, and inform the king of it.' ""O king, having heard these words of Parnada, Damayanti with tearful eyes came to her mother, and spake unto her in private, 'O mother, king Bhima should not, by any means, be made acquainted with my purpose. In thy presence will I employ that best of Brahmanas, Sudeva! If thou desirest my welfare, act in such a way that king Bhima may not know my purpose. Let Sudeva without delay go hence to the city of Ayodhya, for the purpose of bringing Nala, O mother, having performed the same auspicious rites by virtue of which he had speedily brought me into the midst of friends.' With these words, after Parnada had recovered from fatigue, the princess of Vidarbha worshipped him with profuse wealth and also said, 'When Nala will come here, O Brahmana, I will bestow on thee wealth in abundance again. Thou hast done me the immense service which none else, indeed, can do me, for, (owing to that service of thine), O thou best of the regenerate ones, I shall speedily regain my (lost) lord.' And thus addressed by Damayanti, that high-minded Brahmana comforted her, uttering benedictory words of auspicious import, and then went home, regarding his mission to have been successful. And after he had gone away, Damayanti oppressed with grief and distress, calling Sudeva, addressed him, O Yudhishthira, in the presence of her mother, saying, 'O Sudeva, go thou to the city of Ayodhya, straight as a bird, and tell king Rituparna living there, these words: 'Bhima's daughter, Damayanti will hold another Swayamvara. All the kings and princes are going thither. Calculating the time, I find that the ceremony will take place tomorrow. O represser of foes, if it is possible for thee, go thither without delay. Tomorrow, after the sun hath risen, she will choose a second husband, as she doth not know whether the heroic Nala liveth or not. And addressed by her, O monarch thus, Sudeva set out. And he said unto Rituparna, all that he had been directed to say.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXX ""Vrihadaswa said, 'After a long time had passed away, a Brahmana named Parnada returned to the city (of the Vidarbhas), and said unto the daughter of Bhima, 'O Damayanti, seeking Nala, the king of Nishadhas, I came to the city of Ayodhya, and appeared before the son of Bhangasura. And, O best of women, I repeated those words of thine in the presence of the blessed Rituparna. But hearing them neither that ruler of men, nor his courtiers, answered anything, although I uttered them repeatedly. Then, after I had been dismissed by the monarch, I was accosted by a person in the service of Rituparna, named Vahuka. And Vahuka is the charioteer of that king, of unsightly appearance and possessed of short arms. And he is skillful in driving with speed, and well acquainted with the culinary art. And sighing frequently, and weeping again and again, he inquired about my welfare and afterwards said these words, 'Chaste women, although fallen into distress, yet protect themselves and thus certainly secure heaven. Although they may be deserted by their lords, they do not yet become angry on that account, for women that are chaste lead their lives, encased in the armour of virtuous behaviour. It behoveth her not to be angry, since he that deserted her was overwhelmed with calamity, and deprived of every bliss. A beauteous and virtuous woman should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is being consumed with grief. Whether treated well or ill, such a wife should never indulge in ire, beholding her husband in that plight, despoiled of kingdom and destitute of prosperity, oppressed with hunger and overwhelmed with calamity.' Hearing these words of his, I have speedily come here. Thou hast now heard all. Do what thou thinkest proper, and inform the king of it.' ""O king, having heard these words of Parnada, Damayanti with tearful eyes came to her mother, and spake unto her in private, 'O mother, king Bhima should not, by any means, be made acquainted with my purpose. In thy presence will I employ that best of Brahmanas, Sudeva! If thou desirest my welfare, act in such a way that king Bhima may not know my purpose. Let Sudeva without delay go hence to the city of Ayodhya, for the purpose of bringing Nala, O mother, having performed the same auspicious rites by virtue of which he had speedily brought me into the midst of friends.' With these words, after Parnada had recovered from fatigue, the princess of Vidarbha worshipped him with profuse wealth and also said, 'When Nala will come here, O Brahmana, I will bestow on thee wealth in abundance again. Thou hast done me the immense service which none else, indeed, can do me, for, (owing to that service of thine), O thou best of the regenerate ones, I shall speedily regain my (lost) lord.' And thus addressed by Damayanti, that high-minded Brahmana comforted her, uttering benedictory words of auspicious import, and then went home, regarding his mission to have been successful. And after he had gone away, Damayanti oppressed with grief and distress, calling Sudeva, addressed him, O Yudhishthira, in the presence of her mother, saying, 'O Sudeva, go thou to the city of Ayodhya, straight as a bird, and tell king Rituparna living there, these words: 'Bhima's daughter, Damayanti will hold another Swayamvara. All the kings and princes are going thither. Calculating the time, I find that the ceremony will take place tomorrow. O represser of foes, if it is possible for thee, go thither without delay. Tomorrow, after the sun hath risen, she will choose a second husband, as she doth not know whether the heroic Nala liveth or not. And addressed by her, O monarch thus, Sudeva set out. And he said unto Rituparna, all that he had been directed to say.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is the Brahmana mentioned in the passage and what message did he deliver to Damayanti? Answer 1: The Brahmana mentioned in the passage is named Parnada. He delivered a message to Damayanti regarding his journey to Ayodhya in search of Nala and his encounter with Vahuka, the charioteer of Rituparna. Reference 1: ""After a long time had passed away, a Brahmana named Parnada returned to the city (of the Vidarbhas), and said unto the daughter of Bhima, 'O Damayanti, seeking Nala, the king of Nishadhas, I came to the city of Ayodhya, and appeared before the son of Bhangasura.'"" Question 2: Who is Vahuka, and what observations did he make about chaste women in the passage? Answer 2: Vahuka is the charioteer of Rituparna, the king of Ayodhya. In the passage, he makes observations about chaste women, emphasizing that they do not become angry or resentful even if they are deserted by their husbands, as they lead their lives with virtuous behavior and understanding. Reference 2: ""And sighing frequently, and weeping again and again, he [Vahuka] inquired about my welfare and afterwards said these words..."" Question 3: Why did Damayanti decide not to inform King Bhima of her purpose regarding Sudeva's mission? Answer 3: Damayanti chose not to inform King Bhima of her purpose because she wanted to keep her plan to herself. She decided to employ Sudeva to go to Ayodhya to find Nala without letting King Bhima know about it. Reference 3: ""O mother, king Bhima should not, by any means, be made acquainted with my purpose. In thy presence will I employ that best of Brahmanas, Sudeva!"" Question 4: What message did Damayanti instruct Sudeva to convey to King Rituparna? Answer 4: Damayanti instructed Sudeva to convey a message to King Rituparna that she would be holding another Swayamvara, and all the kings and princes were invited to attend. She asked Sudeva to inform Rituparna that the ceremony would take place the next day after the sunrise. Reference 4: ""O represser of foes, if it is possible for thee, go thither without delay. Tomorrow, after the sun hath risen, she will choose a second husband...""","[0.2474062293767929, 0.06234097480773926, -0.3497256934642792, 0.1251392364501953, 0.3287699520587921, -0.18275341391563416, -0.02757248654961586, 0.2365541011095047, 0.15511445701122284, 0.16551989316940308, 0.12332162261009216, 0.014216302894055843, 0.2575198709964752, -0.2914953827857971, 0.11689965426921844, -0.12453179806470871, -0.13815641403198242, 0.2798289656639099, 0.13831359148025513, 0.1565733253955841, 0.012711569666862488, 0.13634981215000153, -0.2683546841144562, 0.5538102388381958, -0.013808113522827625, -0.12221750617027283, 0.2610136568546295, 0.5525835752487183, -0.3019534647464752, -0.4000691771507263, 0.21128056943416595, -0.15862029790878296, 0.09102579206228256, 0.0409526526927948, -9.687872807262465e-05, -0.07540752738714218, 0.030120914801955223, -0.05624362453818321, -0.1604509800672531, 0.02934105321764946, 0.2655697464942932, -0.15309447050094604, -0.012593019753694534, 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If it pleases thee, I intend to go to Damayanti's Swayamvara in course of a single day.' Thus addressed, O son of Kunti, by that king, Nala felt his heart to be bursting in grief. And the high-souled king seemed to burn in sorrow. And he thought within himself, 'Perhaps Damayanti in doing this is blinded by sorrow. Or, perhaps, she hath conceived this magnificent scheme for my sake. Alas, cruel is the deed that the innocent princess of Vidarbha intends to do, having been deceived by my sinful and low self of little sense. It is seen in the world that the nature of woman is inconstant. My offence also hath been great; perhaps she is acting so, because she hath no longer any love for me owing to my separation from her. Indeed, that girl of slender waist, afflicted with grief on my account and with despair, will not certainly do anything of the kind, when especially, she is the mother of offspring (by me). However whether this is true or false, I shall ascertain with certitude by going thither. I will, therefore, accomplish Rituparna's and my own purpose also.' Having resolved thus in his mind, Vahuka, with his heart in sorrow, spake unto king Rituparna, with joined hands, saying, 'O monarch, I bow to thy behest, and, O tiger among men, I will go to the city of the Vidarbhas in a single day. O king!' Then, O monarch, at the command of the royal son of Bhangasura, Vahuka went to the stables and began to examine the horses. And repeatedly urged by Rituparna to make haste, Vahuka after much scrutiny and careful deliberation, selected some steeds that were lean-fleshed, yet strong and capable of a long journey and endued with energy and strength of high breed and docility, free from inauspicious marks, with wide nostrils and swelling cheeks, free from faults as regards the ten hairy curls, born in (the country of) Sindhu, and fleet as the winds. And seeing those horses, the king said somewhat angrily, 'What is this, that thou wishest to do? Thou shouldst not jest with us. How can these horses of mine, weak in strength and breath, carry us? And how shall we be able to go this long way by help of these?' Vahuka replied, 'Each of these horses bears one curl on his forehead, two on his temples, four on his sides, four on his chest, and one on his back. Without doubt, these steeds will be able to go to the country of the Vidarbhas. If, O king, thou thinkest of choosing others, point them out and I shall yoke them for thee.' Rituparna rejoined, 'O Vahuka, thou art versed in the science of horses and art also skillful (in guiding them). Do thou speedily yoke those that thou thinkest to be able.' Thereupon the skillful Nala yoked upon the car four excellent steeds of good breed that were, besides, docile and fleet. And after the steeds had been yoked, the king without loss of time mounted upon the car, when those best of horses fell down upon the ground on their knees. Then, O king, that foremost of men, the blessed king Nala began to soothe horses endued with energy and strength. And raising them up with the reins and making the charioteer Varshneya sit on the car, he prepared to set out with great speed. And those best of steeds, duly urged by Vahuka, rose to the sky, confounding the occupant of the vehicle. And beholding those steeds gifted with the speed of the wind thus drawing the car, the blessed king of Ayodhaya was exceedingly amazed. And noticing the rattle of the car and also the management of the steeds, Varshneya reflected upon Vahuka's skill in guiding horses. And he thought, 'Is he Matali, the charioteer of the king of the celestials? I find the same magnificent indications in the heroic Vahuka. Or, hath Salihotra versed in the science of horses taken this human shape so beautiful? Or, is it king Nala the reducer of hostile towns that hath come here? Or, it may be that this Vahuka knoweth the science that Nala knoweth, for I perceive that the knowledge of Vahuka is equal to that of Nala. Further, Vahuka and Nala are of the same age. This one, again, may not be Nala of high prowess, but somebody of equal knowledge. Illustrious persons, however, walk this earth in disguise in consequence of misfortune, or agreeably to the ordinance of the scriptures. That this person is of unsightly appearance need not change my opinion; for Nala, I think, may even be despoiled of his personal features. In respect of age this one equals Nala. There is difference, however, in personal appearance. Vahuka, again is endued with every accomplishment. I think, therefore, he is Nala.' Having thus reasoned long in his mind, O mighty monarch, Varshneya, the (former) charioteer of the righteous Nala, became absorbed in thought. And that foremost of kings Rituparna, also, beholding the skill of Vahuka in equestrian science experienced great delight, along with his charioteer Varshneya. And thinking of Vahuka's application and ardour and the manner of his holding the reins, the king felt exceedingly glad.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXI ""Vrihadaswa continued, 'Having heard the words of Sudeva king Rituparna, soothing Vahuka with gentle words, said, 'O Vahuka, thou art well-skilled in training and guiding horses. If it pleases thee, I intend to go to Damayanti's Swayamvara in course of a single day.' Thus addressed, O son of Kunti, by that king, Nala felt his heart to be bursting in grief. And the high-souled king seemed to burn in sorrow. And he thought within himself, 'Perhaps Damayanti in doing this is blinded by sorrow. Or, perhaps, she hath conceived this magnificent scheme for my sake. Alas, cruel is the deed that the innocent princess of Vidarbha intends to do, having been deceived by my sinful and low self of little sense. It is seen in the world that the nature of woman is inconstant. My offence also hath been great; perhaps she is acting so, because she hath no longer any love for me owing to my separation from her. Indeed, that girl of slender waist, afflicted with grief on my account and with despair, will not certainly do anything of the kind, when especially, she is the mother of offspring (by me). However whether this is true or false, I shall ascertain with certitude by going thither. I will, therefore, accomplish Rituparna's and my own purpose also.' Having resolved thus in his mind, Vahuka, with his heart in sorrow, spake unto king Rituparna, with joined hands, saying, 'O monarch, I bow to thy behest, and, O tiger among men, I will go to the city of the Vidarbhas in a single day. O king!' Then, O monarch, at the command of the royal son of Bhangasura, Vahuka went to the stables and began to examine the horses. And repeatedly urged by Rituparna to make haste, Vahuka after much scrutiny and careful deliberation, selected some steeds that were lean-fleshed, yet strong and capable of a long journey and endued with energy and strength of high breed and docility, free from inauspicious marks, with wide nostrils and swelling cheeks, free from faults as regards the ten hairy curls, born in (the country of) Sindhu, and fleet as the winds. And seeing those horses, the king said somewhat angrily, 'What is this, that thou wishest to do? Thou shouldst not jest with us. How can these horses of mine, weak in strength and breath, carry us? And how shall we be able to go this long way by help of these?' Vahuka replied, 'Each of these horses bears one curl on his forehead, two on his temples, four on his sides, four on his chest, and one on his back. Without doubt, these steeds will be able to go to the country of the Vidarbhas. If, O king, thou thinkest of choosing others, point them out and I shall yoke them for thee.' Rituparna rejoined, 'O Vahuka, thou art versed in the science of horses and art also skillful (in guiding them). Do thou speedily yoke those that thou thinkest to be able.' Thereupon the skillful Nala yoked upon the car four excellent steeds of good breed that were, besides, docile and fleet. And after the steeds had been yoked, the king without loss of time mounted upon the car, when those best of horses fell down upon the ground on their knees. Then, O king, that foremost of men, the blessed king Nala began to soothe horses endued with energy and strength. And raising them up with the reins and making the charioteer Varshneya sit on the car, he prepared to set out with great speed. And those best of steeds, duly urged by Vahuka, rose to the sky, confounding the occupant of the vehicle. And beholding those steeds gifted with the speed of the wind thus drawing the car, the blessed king of Ayodhaya was exceedingly amazed. And noticing the rattle of the car and also the management of the steeds, Varshneya reflected upon Vahuka's skill in guiding horses. And he thought, 'Is he Matali, the charioteer of the king of the celestials? I find the same magnificent indications in the heroic Vahuka. Or, hath Salihotra versed in the science of horses taken this human shape so beautiful? Or, is it king Nala the reducer of hostile towns that hath come here? Or, it may be that this Vahuka knoweth the science that Nala knoweth, for I perceive that the knowledge of Vahuka is equal to that of Nala. Further, Vahuka and Nala are of the same age. This one, again, may not be Nala of high prowess, but somebody of equal knowledge. Illustrious persons, however, walk this earth in disguise in consequence of misfortune, or agreeably to the ordinance of the scriptures. That this person is of unsightly appearance need not change my opinion; for Nala, I think, may even be despoiled of his personal features. In respect of age this one equals Nala. There is difference, however, in personal appearance. Vahuka, again is endued with every accomplishment. I think, therefore, he is Nala.' Having thus reasoned long in his mind, O mighty monarch, Varshneya, the (former) charioteer of the righteous Nala, became absorbed in thought. And that foremost of kings Rituparna, also, beholding the skill of Vahuka in equestrian science experienced great delight, along with his charioteer Varshneya. And thinking of Vahuka's application and ardour and the manner of his holding the reins, the king felt exceedingly glad.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who did King Rituparna invite to go to Damayanti's Swayamvara, and how did Vahuka, the charioteer, respond? Answer 1: King Rituparna invited Vahuka (Nala in disguise) to accompany him to Damayanti's Swayamvara. Vahuka responded by expressing his readiness to go to the event in a single day. Reference 1: ""Having heard the words of Sudeva king Rituparna, soothing Vahuka with gentle words, said, 'O Vahuka, thou art well-skilled in training and guiding horses. If it pleases thee, I intend to go to Damayanti's Swayamvara in the course of a single day.'"" Question 2: Why did Nala (Vahuka) initially feel a sense of grief and sorrow when he was asked to accompany King Rituparna to Damayanti's Swayamvara? Answer 2: Nala (Vahuka) felt a sense of grief and sorrow because he suspected that Damayanti's decision to hold another Swayamvara might be driven by her despair or lack of love for him due to their separation. He feared that she might be taking such a step because she believed he was no longer alive. Reference 2: ""Alas, cruel is the deed that the innocent princess of Vidarbha intends to do, having been deceived by my sinful and low self of little sense. It is seen in the world that the nature of woman is inconstant."" Question 3: Why did Vahuka (Nala) select lean-fleshed horses for the journey to Damayanti's Swayamvara, and how did Rituparna react to his choice? Answer 3: Vahuka (Nala) selected lean-fleshed horses for the journey because he knew they possessed energy, strength, and endurance suitable for a long journey. Rituparna, however, was initially displeased with the choice and questioned the suitability of the horses. Reference 3: ""Vahuka replied, 'Each of these horses bears one curl on his forehead, two on his temples, four on his sides, four on his chest, and one on his back. Without doubt, these steeds will be able to go to the country of the Vidarbhas.'"" Question 4: What were Varshneya's thoughts about Vahuka (Nala) when he observed the management of the steeds and the rattle of the car during the journey? Answer 4: Varshneya, who was a charioteer for Nala, suspected that Vahuka might be Nala in disguise. He compared Vahuka's skills in horse riding and chariot driving to those of Nala and considered various factors, including Vahuka's age and accomplishments. Reference 4: ""That this person is of unsightly appearance need not change my opinion; for Nala, I think, may even be despoiled of his personal features... I think, therefore, he is Nala.'"" Question 5: Why did King Rituparna experience great delight during the journey with Vahuka (Nala)? Answer 5: King Rituparna experienced great delight during the journey with Vahuka because he was impressed by Vahuka's remarkable skills in equestrian science and the manner in which he handled the reins. Rituparna appreciated Vahuka's application and ardor. Reference 5: ""And thinking of Vahuka's application and ardour and the manner of his holding the reins, the king felt exceedingly glad.'""","[0.20234832167625427, 0.05650109797716141, -0.30628228187561035, -0.08446337282657623, 0.46648362278938293, -0.16210249066352844, 0.2037029266357422, 0.1953487992286682, -0.016063807532191277, 0.1401381939649582, 0.18820680677890778, 0.030490301549434662, 0.12174997478723526, -0.3499811589717865, 0.28864091634750366, -0.2422042042016983, 0.047241225838661194, 0.051439717411994934, -0.0037821540609002113, 0.009577209129929543, 0.06621339917182922, 0.19029295444488525, -0.3671484887599945, 0.3910881578922272, 0.09015856683254242, -0.13291507959365845, 0.06713494658470154, 0.42396336793899536, -0.21061378717422485, -0.48944008350372314, 0.021375540643930435, -0.18859274685382843, 0.07537353038787842, 0.03203335404396057, -0.0001032352665788494, -0.16147641837596893, -0.06013008579611778, -0.10865377634763718, -0.11003939807415009, 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And at the invitation of Bhima, the king (of Ayodhya) entered the city of Kundina, filling with the rattle of his car all the ten points, direct and transverse, of the horizon. And the steeds of Nala that were in that city heard that sound, and hearing it they became delighted as they used to be in the presence of Nala himself. And Damayanti also heard the sound of that car driven by Nala, like the deep roar of the clouds in the rainy season. And Bhima and the steeds (of Nala) regarded the clatter of that car to be like that which they used to hear in days of yore when king Nala himself urged his own steeds. And the peacocks on the terraces, and the elephants in the stables, and the horses also, all heard the rattle of Rituparna's car. And hearing the sound, so like the roar of the clouds, the elephants and the peacocks, O king, began to utter their cries, facing that direction, and filled with delight such as they experience when they hear the actual roar of the clouds. And Damayanti said, 'Because the rattle of his car filling the whole earth, gladdens my heart, it must be King Nala (that has come). If I do not see Nala, of face bright as the moon, that hero with countless virtues, I shall certainly die. If I am not clasped today in that hero's thrilling embrace, I shall certainly cease to be. If Naishadha with voice deep as that of the clouds doth not come to me today, I shall enter into a pyre of golden brilliance. If that foremost of kings, powerful as a lion and gifted with the strength of an infuriated elephant, doth not present himself before me, I shall certainly cease to live. I do not remember a single untruth in him, or a single wrong done by him to others. Never hath he spoken an untruth even in jest. Oh, my Nala is exalted and forgiving and heroic and magnificent and superior to all other kings, and faithful to his marriage vow and like unto a eunuch in respect of other females. Night and day dwelling upon his perceptions, my heart, in absence of that dear one, is about to burst in grief.' ""Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the terrace (of her mansion) with the desire of seeing the righteous Nala. And in the yard of the central mansion she beheld king Rituparna on the car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for that excellent vehicle, unyoked the steeds, and kept the vehicle itself in a proper place. And king Rituparna also, descending from the car, presented himself before king Bhima possessed of terrible prowess. And Bhima received him with great respect, for in the absence of a proper occasion, a great person cannot be had (as a guest). And honoured by Bhima, king Rituparna looked about him again and again, but saw no traces of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching Rituparna, said, 'Welcome! What is the occasion of this thy visit?' And king Bhima asked this without knowing that Rituparna had come to obtain the hand of his daughter. And king Rituparna, of unbaffled prowess and gifted with intelligence, saw that there were no other kings or princes. Nor did he hear any talk relating to the Swayamvara, nor saw any concourse of Brahmanas. And at this, the king of Kosala reflected a while and at length said, 'I have come here to pay my respects to thee.' And the king Bhima was struck with astonishment, and reflected upon the (probable) cause of Rituparna's coming, having passed over a hundred yojanas. And he reflected, 'That passing by other sovereigns, and leaving behind him innumerable countries, he should come simply to pay his respect to me is scarcely the reason of his arrival. What he assigneth to be the cause of his coming appeareth to be a trifle. However, I shall learn the true reason in the future.' And although king Bhima thought so, he did not dismiss Rituparna summarily, but said unto him again and again, 'Rest, thou art weary.' And honoured thus by the pleased Bhima, king Rituparna was satisfied, and with a delighted heart, he went to his appointed quarters followed by the servants of the royal household."" ""Vrihadaswa continued, 'And, O king, after Rituparna had gone away with Varshneya, Vahuka took the car to the stables. And there freeing the steeds, and tending them according to rule, and soothing them himself, sat down on a side of the car. Meanwhile, the princess of Vidharva, Damayanti, afflicted with grief, having beheld the royal son of Bhangasura, and Varshneya of the Suta race, and also Vahuka in that guise, asked herself, 'Whose is this car-rattle? It was loud as that of Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya hath learnt the art from Nala, and it is for this the rattle of the car driven by him hath been even like that of Nala. Or, is Rituparna equally skilled with Nala so that the rattle of his car seemeth to be like that of Nala?' And reflecting thus, O monarch, the blessed and beauteous girl sent a female messenger in search of Nishada."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXIII ""Vrihadaswa said, 'After Rituparna of prowess incapable of being baffled had, in the evening, arrived at the city of the Vidarbhas, the people brought unto king Bhima the tidings (of his arrival). And at the invitation of Bhima, the king (of Ayodhya) entered the city of Kundina, filling with the rattle of his car all the ten points, direct and transverse, of the horizon. And the steeds of Nala that were in that city heard that sound, and hearing it they became delighted as they used to be in the presence of Nala himself. And Damayanti also heard the sound of that car driven by Nala, like the deep roar of the clouds in the rainy season. And Bhima and the steeds (of Nala) regarded the clatter of that car to be like that which they used to hear in days of yore when king Nala himself urged his own steeds. And the peacocks on the terraces, and the elephants in the stables, and the horses also, all heard the rattle of Rituparna's car. And hearing the sound, so like the roar of the clouds, the elephants and the peacocks, O king, began to utter their cries, facing that direction, and filled with delight such as they experience when they hear the actual roar of the clouds. And Damayanti said, 'Because the rattle of his car filling the whole earth, gladdens my heart, it must be King Nala (that has come). If I do not see Nala, of face bright as the moon, that hero with countless virtues, I shall certainly die. If I am not clasped today in that hero's thrilling embrace, I shall certainly cease to be. If Naishadha with voice deep as that of the clouds doth not come to me today, I shall enter into a pyre of golden brilliance. If that foremost of kings, powerful as a lion and gifted with the strength of an infuriated elephant, doth not present himself before me, I shall certainly cease to live. I do not remember a single untruth in him, or a single wrong done by him to others. Never hath he spoken an untruth even in jest. Oh, my Nala is exalted and forgiving and heroic and magnificent and superior to all other kings, and faithful to his marriage vow and like unto a eunuch in respect of other females. Night and day dwelling upon his perceptions, my heart, in absence of that dear one, is about to burst in grief.' ""Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the terrace (of her mansion) with the desire of seeing the righteous Nala. And in the yard of the central mansion she beheld king Rituparna on the car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for that excellent vehicle, unyoked the steeds, and kept the vehicle itself in a proper place. And king Rituparna also, descending from the car, presented himself before king Bhima possessed of terrible prowess. And Bhima received him with great respect, for in the absence of a proper occasion, a great person cannot be had (as a guest). And honoured by Bhima, king Rituparna looked about him again and again, but saw no traces of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching Rituparna, said, 'Welcome! What is the occasion of this thy visit?' And king Bhima asked this without knowing that Rituparna had come to obtain the hand of his daughter. And king Rituparna, of unbaffled prowess and gifted with intelligence, saw that there were no other kings or princes. Nor did he hear any talk relating to the Swayamvara, nor saw any concourse of Brahmanas. And at this, the king of Kosala reflected a while and at length said, 'I have come here to pay my respects to thee.' And the king Bhima was struck with astonishment, and reflected upon the (probable) cause of Rituparna's coming, having passed over a hundred yojanas. And he reflected, 'That passing by other sovereigns, and leaving behind him innumerable countries, he should come simply to pay his respect to me is scarcely the reason of his arrival. What he assigneth to be the cause of his coming appeareth to be a trifle. However, I shall learn the true reason in the future.' And although king Bhima thought so, he did not dismiss Rituparna summarily, but said unto him again and again, 'Rest, thou art weary.' And honoured thus by the pleased Bhima, king Rituparna was satisfied, and with a delighted heart, he went to his appointed quarters followed by the servants of the royal household."" ""Vrihadaswa continued, 'And, O king, after Rituparna had gone away with Varshneya, Vahuka took the car to the stables. And there freeing the steeds, and tending them according to rule, and soothing them himself, sat down on a side of the car. Meanwhile, the princess of Vidharva, Damayanti, afflicted with grief, having beheld the royal son of Bhangasura, and Varshneya of the Suta race, and also Vahuka in that guise, asked herself, 'Whose is this car-rattle? It was loud as that of Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya hath learnt the art from Nala, and it is for this the rattle of the car driven by him hath been even like that of Nala. Or, is Rituparna equally skilled with Nala so that the rattle of his car seemeth to be like that of Nala?' And reflecting thus, O monarch, the blessed and beauteous girl sent a female messenger in search of Nishada."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Rituparna visit the city of the Vidarbhas, and what was his initial impression upon arrival? Answer 1: King Rituparna visited the city of the Vidarbhas to pay his respects to King Bhima. Upon arrival, his initial impression was that there were no other kings or princes present, and he did not see any signs of the Swayamvara (a bride-choosing ceremony). Reference 1: ""And honoured thus by the pleased Bhima, king Rituparna was satisfied, and with a delighted heart, he went to his appointed quarters followed by the servants of the royal household."" Question 2: Why did Damayanti ascend the terrace of her mansion, and what did she hope to see from there? Answer 2: Damayanti ascended the terrace of her mansion with the hope of seeing Nala (her husband) who she believed might have arrived due to the loud car-rattle that resembled Nala's chariot. She was filled with a strong desire to see Nala again. Reference 2: ""Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the terrace (of her mansion) with the desire of seeing the righteous Nala."" Question 3: What made Damayanti believe that Nala might have arrived, and what were her feelings upon hearing the car-rattle? Answer 3: Damayanti believed that Nala might have arrived because the rattle of the car driven by Rituparna sounded like the car-rattle of Nala. Upon hearing this car-rattle, she felt great joy and anticipation, hoping that her beloved Nala had come. Reference 3: ""Because the rattle of his car filling the whole earth, gladdens my heart, it must be King Nala (that has come)."" Question 4: How did King Bhima react when King Rituparna first entered the city of Kundina? Answer 4: When King Rituparna first entered the city of Kundina, King Bhima received him with great respect. Bhima honored Rituparna despite not knowing the true reason for his visit. Reference 4: ""And Bhima received him with great respect, for in the absence of a proper occasion, a great person cannot be had (as a guest)."" Question 5: Why did Damayanti send a female messenger in search of Nishada (Nala), and what was her motive behind this action? Answer 5: Damayanti sent a female messenger in search of Nishada (Nala) because she heard the car-rattle that resembled Nala's chariot but did not see Nala himself. Her motive was to confirm whether Nala had truly arrived, as she longed to see him again. Reference 5: ""And reflecting thus, O monarch, the blessed and beauteous girl sent a female messenger in search of Nishada."" Question 6: Why did King Bhima not immediately dismiss King Rituparna when he arrived in the city of Kundina? Answer 6: King Bhima did not immediately dismiss King Rituparna because he was struck with astonishment about the reason for Rituparna's visit. He realized that there might be more to Rituparna's visit than what he claimed, so he decided to learn the true reason in the future. Reference 6: ""And although king Bhima thought so, he did not dismiss Rituparna summarily, but said unto him again and again, 'Rest, thou art weary.'""","[0.24754896759986877, -0.00044252205407246947, -0.3102189898490906, 0.1488088071346283, 0.2686476707458496, -0.4001704454421997, -0.06226612254977226, 0.18521900475025177, 0.11917663365602493, 0.27437105774879456, -0.0954832211136818, 0.2759668231010437, 0.15344569087028503, -0.15784607827663422, 0.24884672462940216, -0.42394542694091797, -0.11297646909952164, 0.16844139993190765, 0.2493942826986313, 0.05623120069503784, -0.07009892165660858, 0.0994851291179657, -0.17242233455181122, 0.3672579228878021, 0.012430441565811634, -0.0762878805398941, 0.06044954061508179, 0.43637949228286743, -0.295428603887558, -0.5838072896003723, 0.033212266862392426, -0.07394818961620331, 0.21244437992572784, 0.08403794467449188, -0.00010025818482972682, -0.14919190108776093, 0.2132558822631836, -0.11131606996059418, -0.032291244715452194, 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O blessed one, O faultless one, approaching him, cautiously and with suit words, make thou the usual inquiries of courtesy and learn all particulars truly. Having regard to the feeling of satisfaction my mind experienceth, and the delight my heart feeleth, I am greatly afraid this one is king Nala himself. And, O faultless one, having inquired after his welfare, thou shalt speak unto him the words of Parnada. And, O beauteous one, understand the reply he may make thereto.' Thus instructed, that female messenger, going cautiously, while the blessed Damayanti watched from the terrace, addressed Vahuka in these words, 'O foremost of men, thou art welcome. I wish thee happiness. O bull among men, hear now the words of Damayanti. When did ye all set out, and with what object have ye come hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.' Thus addressed, Vahuka answered, the illustrious king of Kosala had heard from a Brahmana that a second Swayamvara of Damayanti would take place. And hearing it, he hath come here, by the help of excellent steeds fleet as the wind and capable of going a hundred yojanas. I am his charioteer. Kesini then asked, 'Whence doth the third among you come, and whose (son) is he? And whose son art thou, and how hast thou come to do this work?' Thus questioned, Vahuka replied, 'He (of whom thou inquirest) was the charioteer of the virtuous Nala, and known to all by the name of Varshneya. After Nala had, O beauteous one, left his kingdom, he came to the son of Bhangasura. I am skilled in horse-lore, and have, therefore, been appointed as charioteer. Indeed, king Rituparna hath himself chosen me as his charioteer and cook.' At this Kesini rejoined, 'Perhaps Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also have spoken to thee (about his master).' Vahuka then said, 'Having brought hither the children of Nala of excellent deeds, Varshneya went away whither he listed: He doth not know where Naishadha is. Nor, O illustrious one, doth anybody else know of Nala's whereabouts; for the king (in calamity) wandereth over the world in disguise and despoiled of (his native) beauty. Nala's self only knoweth Nala. Nala never discovereth his marks of identity anywhere.' Thus addressed, Kesini returned, 'The Brahmana that had before this gone to Ayodhya, had repeatedly said these words suitable to female lips, 'O beloved gambler, where hast thou gone cutting off half my piece of cloth, and deserting me, his dear and devoted wife asleep in the woods? And she herself, as commanded by him, waiteth expecting him clad in half a garment and burning day and night in grief. O king, O hero, do thou relent towards her that weepeth ceaselessly for that calamity and do thou give her an answer. O illustrious one, do thou speak the words agreeable to her for the blameless one panteth to hear them. Hearing these words of the Brahmana thou didst formerly give a reply! The princess of Vidarbha again wisheth to hear the words thou didst then say.'"" ""Vrihadaswa continued, 'O son of the Kuru race, hearing these words of Kesini, Nala's heart was pained, and his eyes filled with tears. And repressing his sorrow, the king who was burning in grief, said again these words, in accents choked with tears: 'Chaste women, though overtaken by calamity, yet protect themselves, and thereby secure heaven. Women that are chaste, deserted by their lords, never become angry, but continue to live, cased in virtue's mail. Deserted by one fallen into calamity, bereft of sense, and despoiled of bliss, it behoveth her not to be angry. A virtuous lady should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is burning in misery. Whether treated well or ill she would never be angry, seeing her husband in that plight, despoiled of his kingdom, bereft of prosperity, oppressed with hunger, and overwhelmed with calamity.' And, O Bharata, while speaking thus, Nala oppressed with grief, could not restrain his tears, but began to weep. And thereupon Kesini went back to Damayanti, and acquainted her with everything about that conversation as well as that outburst of grief."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXIV ""Damayanti said, 'O Kesini, go thou and learn who that charioteer is that sitteth by the car, unsightly and possessed of short arms. O blessed one, O faultless one, approaching him, cautiously and with suit words, make thou the usual inquiries of courtesy and learn all particulars truly. Having regard to the feeling of satisfaction my mind experienceth, and the delight my heart feeleth, I am greatly afraid this one is king Nala himself. And, O faultless one, having inquired after his welfare, thou shalt speak unto him the words of Parnada. And, O beauteous one, understand the reply he may make thereto.' Thus instructed, that female messenger, going cautiously, while the blessed Damayanti watched from the terrace, addressed Vahuka in these words, 'O foremost of men, thou art welcome. I wish thee happiness. O bull among men, hear now the words of Damayanti. When did ye all set out, and with what object have ye come hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.' Thus addressed, Vahuka answered, the illustrious king of Kosala had heard from a Brahmana that a second Swayamvara of Damayanti would take place. And hearing it, he hath come here, by the help of excellent steeds fleet as the wind and capable of going a hundred yojanas. I am his charioteer. Kesini then asked, 'Whence doth the third among you come, and whose (son) is he? And whose son art thou, and how hast thou come to do this work?' Thus questioned, Vahuka replied, 'He (of whom thou inquirest) was the charioteer of the virtuous Nala, and known to all by the name of Varshneya. After Nala had, O beauteous one, left his kingdom, he came to the son of Bhangasura. I am skilled in horse-lore, and have, therefore, been appointed as charioteer. Indeed, king Rituparna hath himself chosen me as his charioteer and cook.' At this Kesini rejoined, 'Perhaps Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also have spoken to thee (about his master).' Vahuka then said, 'Having brought hither the children of Nala of excellent deeds, Varshneya went away whither he listed: He doth not know where Naishadha is. Nor, O illustrious one, doth anybody else know of Nala's whereabouts; for the king (in calamity) wandereth over the world in disguise and despoiled of (his native) beauty. Nala's self only knoweth Nala. Nala never discovereth his marks of identity anywhere.' Thus addressed, Kesini returned, 'The Brahmana that had before this gone to Ayodhya, had repeatedly said these words suitable to female lips, 'O beloved gambler, where hast thou gone cutting off half my piece of cloth, and deserting me, his dear and devoted wife asleep in the woods? And she herself, as commanded by him, waiteth expecting him clad in half a garment and burning day and night in grief. O king, O hero, do thou relent towards her that weepeth ceaselessly for that calamity and do thou give her an answer. O illustrious one, do thou speak the words agreeable to her for the blameless one panteth to hear them. Hearing these words of the Brahmana thou didst formerly give a reply! The princess of Vidarbha again wisheth to hear the words thou didst then say.'"" ""Vrihadaswa continued, 'O son of the Kuru race, hearing these words of Kesini, Nala's heart was pained, and his eyes filled with tears. And repressing his sorrow, the king who was burning in grief, said again these words, in accents choked with tears: 'Chaste women, though overtaken by calamity, yet protect themselves, and thereby secure heaven. Women that are chaste, deserted by their lords, never become angry, but continue to live, cased in virtue's mail. Deserted by one fallen into calamity, bereft of sense, and despoiled of bliss, it behoveth her not to be angry. A virtuous lady should not be angry with one that was deprived by birds of his garment while striving to procure sustenance and who is burning in misery. Whether treated well or ill she would never be angry, seeing her husband in that plight, despoiled of his kingdom, bereft of prosperity, oppressed with hunger, and overwhelmed with calamity.' And, O Bharata, while speaking thus, Nala oppressed with grief, could not restrain his tears, but began to weep. And thereupon Kesini went back to Damayanti, and acquainted her with everything about that conversation as well as that outburst of grief."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Damayanti send her female messenger, Kesini, to approach Vahuka (Nala in disguise), and what did she instruct Kesini to find out? Answer 1: Damayanti sent Kesini to approach Vahuka because she suspected that Vahuka might be her husband, Nala, due to the similarity in the chariot's sound. She instructed Kesini to inquire about the purpose of their visit and learn if Nala (Vahuka) was indeed present. Reference 1: ""O Kesini, go thou and learn who that charioteer is that sitteth by the car, unsightly and possessed of short arms... make thou the usual inquiries of courtesy and learn all particulars truly."" Question 2: What made Damayanti believe that Vahuka might be her husband, Nala? Answer 2: Damayanti believed that Vahuka might be Nala because the sound of the car-rattle was similar to that of Nala's chariot, and she experienced great satisfaction and delight upon hearing it. Reference 2: ""Having regard to the feeling of satisfaction my mind experienceth, and the delight my heart feeleth, I am greatly afraid this one is king Nala himself."" Question 3: What was the purpose of King Rituparna's visit to the city of the Vidarbhas, and how did he reach there? Answer 3: King Rituparna's purpose for visiting the city of the Vidarbhas was to attend the second Swayamvara of Damayanti. He reached there by using excellent and fast horses capable of covering a hundred yojanas (a long distance) in a short time. Reference 3: ""The illustrious king of Kosala had heard from a Brahmana that a second Swayamvara of Damayanti would take place... by the help of excellent steeds fleet as the wind and capable of going a hundred yojanas."" Question 4: What did Kesini ask Vahuka (Nala) to ascertain, and how did Vahuka respond to her questions? Answer 4: Kesini asked Vahuka about the purpose of their visit, where they had come from, and the identity of Varshneya (Nala's former charioteer). Vahuka explained that they had come to attend Damayanti's Swayamvara, and he provided information about Varshneya's association with Nala. Reference 4: ""Whence doth the third among you come, and whose (son) is he? And whose son art thou, and how hast thou come to do this work?... I am skilled in horse-lore, and have, therefore, been appointed as charioteer."" Question 5: Why did Nala (Vahuka) become emotional and shed tears while responding to Kesini's questions? Answer 5: Nala (Vahuka) became emotional and shed tears because Kesini's questions reminded him of his past and the pain of being separated from his wife, Damayanti. His heart was filled with sorrow and regret. Reference 5: ""Nala's heart was pained, and his eyes filled with tears... While speaking thus, Nala oppressed with grief, could not restrain his tears, but began to weep.""","[0.27191755175590515, -0.00950478482991457, -0.2523382604122162, 0.1198837161064148, 0.18349486589431763, -0.23728185892105103, 0.3292529582977295, 0.1628292202949524, -0.07776067405939102, 0.14720213413238525, 0.04918128624558449, 0.0844203382730484, 0.3631529211997986, -0.2880688011646271, 0.4248235821723938, -0.5305381417274475, 0.11802646517753601, 0.07436228543519974, 0.25553232431411743, 0.05276619270443916, 0.009172748774290085, 0.17896120250225067, -0.15568584203720093, 0.36471492052078247, 0.005398043431341648, -0.1378634124994278, -0.016985217109322548, 0.3251340985298157, -0.14770209789276123, -0.4270385503768921, 0.21152788400650024, -0.15334871411323547, 0.13366833329200745, 0.2356206327676773, -0.00010147388820769265, -0.07354261726140976, 0.14476853609085083, 0.0343715138733387, -0.1558494120836258, 0.026362350210547447, 0.403022825717926, -0.15957950055599213, 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And, O beauteous one, whenever he happens to do anything skilful, do thou observe well his act while accomplishing it. And, O Kesini, whenever he may ask water or fire, with the view of offering him obstruction, thou shalt be in no hurry to give it. And marking everything about his behaviour, come thou and tell me. And whatever human or super-human thou seest in Vahuka, together with anything else, should all be reported unto me.' And thus addressed by Damayanti, Kesini went away, and having marked the conduct of that person versed in horse-lore, she came back. And she related unto Damayanti all that had happened, indeed, everything of human and superhuman that she had witnessed in Vahuka. And Kesini said, 'O Damayanti, a person of such control over the elements I have never before seen or heard of. Whenever he cometh to low passage, he never stoopeth down, but seeing him, the passage itself groweth in height so that he may pass through it easily. And at his approach, impassable narrow holes open wide. King Bhima had sent various kinds of meat--of diverse animals, for Rituparna's food. And many vessels had been placed there for washing the meat. And as he looked upon them, those vessels became filled (with water). And having washed the meat, as he set himself to cook, he took up a handful of grass and held it in the sun, when fire blazed up all on a sudden. Beholding this marvel, I have come hither amazed. Further, I have witnessed in him another great wonder. O beauteous one, he touched fire and was not burnt. And at his will, water falling floweth in a stream. And, I have witnessed another greater wonder still. He took up some flowers, began to press them slowly with his hands. And pressed by his hand, the flowers did not lose their original forms, but, on the contrary, became gayer and more odorous than before. Having beheld wonderful things I have come hither with speed.'"" ""Vrihadaswa continued, 'Hearing of these acts of the virtuous Nala, and discovering him from his behaviour, Damayanti considered him as already recovered. And from these indications suspecting that Vahuka was her husband, Damayanti once more weepingly addressed Kesini in soft words, saying, 'O beauteous one, go thou once more, and bring from the kitchen without Vahuka's knowledge some meat that hath been boiled and dressed (by him).' Thus commanded, Kesini, ever bent on doing what was agreeable to Damayanti, went to Vahuka, and taking some hot meat came back without loss of time. And Kesini gave that meat, O son of the Kuru race, unto Damayanti. And Damayanti who had formerly often partaken of meat dressed by Nala, tasted the meat that was brought by her hand-maid. And she thereupon decided Vahuka to be Nala and wept aloud in grief of heart. And, O Bharata, overwhelmed with grief, and washing her face, she sent her two children with Kesini. And Vahuka, who was the king in disguise, recognising Indrasena with her brother, advanced hastily, and embracing them, took them up on his lap. And taking up his children like unto the children of the celestials, he began to weep aloud in sonorous accents, his heart oppressed with great sorrow. And after having repeatedly betrayed his agitation, Naishadha suddenly left children, and addressed Kesini, saying, 'O fair damsel, these twins are very like my own children. Beholding them unexpectedly, I shed tears. If thou comest to me frequently people may think evil, for we are guests from another land. Therefore. O blessed one, go at thy ease.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXV ""Vrihadaswa said, 'Hearing everything, Damayanti became oppressed with grief, and suspecting the person to be Nala, said unto Kesini, 'O Kesini, go thou again, and examine Vahuka, and staying in silence at his side mark thou his conduct. And, O beauteous one, whenever he happens to do anything skilful, do thou observe well his act while accomplishing it. And, O Kesini, whenever he may ask water or fire, with the view of offering him obstruction, thou shalt be in no hurry to give it. And marking everything about his behaviour, come thou and tell me. And whatever human or super-human thou seest in Vahuka, together with anything else, should all be reported unto me.' And thus addressed by Damayanti, Kesini went away, and having marked the conduct of that person versed in horse-lore, she came back. And she related unto Damayanti all that had happened, indeed, everything of human and superhuman that she had witnessed in Vahuka. And Kesini said, 'O Damayanti, a person of such control over the elements I have never before seen or heard of. Whenever he cometh to low passage, he never stoopeth down, but seeing him, the passage itself groweth in height so that he may pass through it easily. And at his approach, impassable narrow holes open wide. King Bhima had sent various kinds of meat--of diverse animals, for Rituparna's food. And many vessels had been placed there for washing the meat. And as he looked upon them, those vessels became filled (with water). And having washed the meat, as he set himself to cook, he took up a handful of grass and held it in the sun, when fire blazed up all on a sudden. Beholding this marvel, I have come hither amazed. Further, I have witnessed in him another great wonder. O beauteous one, he touched fire and was not burnt. And at his will, water falling floweth in a stream. And, I have witnessed another greater wonder still. He took up some flowers, began to press them slowly with his hands. And pressed by his hand, the flowers did not lose their original forms, but, on the contrary, became gayer and more odorous than before. Having beheld wonderful things I have come hither with speed.'"" ""Vrihadaswa continued, 'Hearing of these acts of the virtuous Nala, and discovering him from his behaviour, Damayanti considered him as already recovered. And from these indications suspecting that Vahuka was her husband, Damayanti once more weepingly addressed Kesini in soft words, saying, 'O beauteous one, go thou once more, and bring from the kitchen without Vahuka's knowledge some meat that hath been boiled and dressed (by him).' Thus commanded, Kesini, ever bent on doing what was agreeable to Damayanti, went to Vahuka, and taking some hot meat came back without loss of time. And Kesini gave that meat, O son of the Kuru race, unto Damayanti. And Damayanti who had formerly often partaken of meat dressed by Nala, tasted the meat that was brought by her hand-maid. And she thereupon decided Vahuka to be Nala and wept aloud in grief of heart. And, O Bharata, overwhelmed with grief, and washing her face, she sent her two children with Kesini. And Vahuka, who was the king in disguise, recognising Indrasena with her brother, advanced hastily, and embracing them, took them up on his lap. And taking up his children like unto the children of the celestials, he began to weep aloud in sonorous accents, his heart oppressed with great sorrow. And after having repeatedly betrayed his agitation, Naishadha suddenly left children, and addressed Kesini, saying, 'O fair damsel, these twins are very like my own children. Beholding them unexpectedly, I shed tears. If thou comest to me frequently people may think evil, for we are guests from another land. Therefore. O blessed one, go at thy ease.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Damayanti instruct Kesini to observe Vahuka (Nala in disguise) closely and report his behavior? Answer 1: Damayanti wanted Kesini to observe Vahuka's behavior closely because she suspected that he might be her husband, Nala. She asked Kesini to report any skilled or unusual acts performed by Vahuka and to provide detailed information about his conduct. Reference 1: ""O Kesini, go thou again, and examine Vahuka, and staying in silence at his side mark thou his conduct... And whatever human or super-human thou seest in Vahuka, together with anything else, should all be reported unto me."" Question 2: What remarkable and superhuman abilities did Kesini witness in Vahuka (Nala) while observing him closely? Answer 2: Kesini witnessed several remarkable and superhuman abilities in Vahuka (Nala). These abilities included the passage becoming higher to accommodate him, narrow holes opening up for his passage, the spontaneous filling of vessels with water, the ignition of fire at his touch, control over the flow of water, and the enhancement of the fragrance and beauty of flowers when he touched them. Reference 2: ""As he looked upon them, those vessels became filled (with water)... he touched fire and was not burnt... water falling floweth in a stream... the flowers did not lose their original forms, but, on the contrary, became gayer and more odorous than before."" Question 3: How did Kesini confirm Vahuka's identity as Nala, and what did she bring to further validate her discovery? Answer 3: Kesini confirmed Vahuka's identity as Nala based on his remarkable abilities and behavior. To further validate her discovery, Kesini secretly brought some hot meat that had been boiled and dressed by Vahuka (Nala) from the kitchen without Vahuka's knowledge. Reference 3: ""Hearing of these acts of the virtuous Nala, and discovering him from his behaviour, Damayanti considered him as already recovered... Kesini went to Vahuka, and taking some hot meat came back without loss of time."" Question 4: What was Damayanti's reaction when Kesini brought the hot meat from the kitchen, and how did Vahuka (Nala) respond to seeing his children? Answer 4: When Kesini brought the hot meat from the kitchen, Damayanti tasted it and was convinced that Vahuka was indeed her husband, Nala. Overwhelmed with grief and recognition, she wept aloud. Vahuka, recognizing his children, Indrasena and her brother, embraced them, took them on his lap, and wept in sorrow. Reference 4: ""And Damayanti who had formerly often partaken of meat dressed by Nala, tasted the meat that was brought by her hand-maid... Naishadha suddenly left children, and addressing Kesini, saying, 'O fair damsel, these twins are very like my own children... I shed tears.'""","[0.16630375385284424, -0.06579162925481796, -0.35847318172454834, 0.007654646877199411, 0.312735378742218, -0.319490522146225, 0.10119718313217163, 0.370708703994751, 0.13496723771095276, 0.14759182929992676, 0.0006471191300079226, 0.24827152490615845, 0.10141000896692276, 0.14415498077869415, 0.38081109523773193, -0.23364774882793427, 0.03160756081342697, 0.23961113393306732, 0.11385519057512283, 0.0746581107378006, -0.07142463326454163, -0.18064242601394653, -0.24724799394607544, 0.2602948546409607, 0.07394927740097046, -0.03633228316903114, 0.07782972604036331, 0.4608590006828308, -0.0009386350866407156, -0.6902098059654236, -0.05366063490509987, -0.23296841979026794, -0.027096595615148544, -0.04202055186033249, -0.00010108443530043587, -0.04802456125617027, 0.14073355495929718, -0.04089340940117836, -0.20637230575084686, 0.20380114018917084, 0.17283770442008972, -0.2047693431377411, -0.1599864512681961, -0.2757376730442047, 0.04303935542702675, 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And Nala saluted his father-in-law with becoming humility and after him the fair Damayanti paid her respects to her father. And the exalted Bhima, with great joy, received him as a son, and honouring him duly along with his devoted wife, comforted them in proper words. And duly accepting the homage rendered unto him, king Nala offered his father-in-law his services as became him. And seeing Nala arrived, the citizens were in great joy. And there arose in the city a loud uproar of delight. And the citizens decorated the city with flags and standards and garlands of flowers. And the streets were watered and decked in floral wreaths and other ornaments. And at their gates citizens piled flowers, and their temples and shrines were all adorned with flowers. And Rituparna heard that Vahuka had already been united with Damayanti. And the king was glad to hear of all this. And calling unto him king Nala, he asked his forgiveness. And the intelligent Nala also asked Rituparna's forgiveness, showing diverse reasons. And that foremost of speakers versed in the truth, king Rituparna, after being thus honoured by Nala, said, with a countenance expressive of wonder, these words unto the ruler of the Nishadhas. 'By good fortune it is that regaining the company of thy own wife, thou hast obtained happiness. O Naishadha, while dwelling in disguise at my house, I hope I did not wrong thee in any way, O lord of the earth! If knowingly I have done thee any wrong, it behoveth thee to forgive me.' Hearing this, Nala replied, 'Thou hast not, O monarch, done me ever so little an injury. And if thou hast, it hath not awakened my ire, for surely thou shouldst be forgiven by me. Thou wert formerly my friend, and, O ruler of men, thou art also related to me. Henceforth I shall find greater delight in thee. O king, with all my desires gratified, I lived happily in thy abode, in fact more happily there than in my own house. This thy horse-lore is in my keeping. If thou wishest, O king, I will make it over to thee.' Saying this, Naishadha gave unto Rituparna that science and the latter took it with the ordained rites. And, O monarch, the royal son of Bhangasura, having obtained the mysteries of equestrian science and having given unto the ruler of the Naishadhas the mysteries of dice, went to his own city, employing another person for his charioteer. And, O king, after Rituparna had gone, king Nala did not stay long in the city of Kundina!'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXVII ""Vrihadaswa said, 'Having passed that night, king Nala decked in ornaments and with Damayanti by his side, presented himself in due time before the king. And Nala saluted his father-in-law with becoming humility and after him the fair Damayanti paid her respects to her father. And the exalted Bhima, with great joy, received him as a son, and honouring him duly along with his devoted wife, comforted them in proper words. And duly accepting the homage rendered unto him, king Nala offered his father-in-law his services as became him. And seeing Nala arrived, the citizens were in great joy. And there arose in the city a loud uproar of delight. And the citizens decorated the city with flags and standards and garlands of flowers. And the streets were watered and decked in floral wreaths and other ornaments. And at their gates citizens piled flowers, and their temples and shrines were all adorned with flowers. And Rituparna heard that Vahuka had already been united with Damayanti. And the king was glad to hear of all this. And calling unto him king Nala, he asked his forgiveness. And the intelligent Nala also asked Rituparna's forgiveness, showing diverse reasons. And that foremost of speakers versed in the truth, king Rituparna, after being thus honoured by Nala, said, with a countenance expressive of wonder, these words unto the ruler of the Nishadhas. 'By good fortune it is that regaining the company of thy own wife, thou hast obtained happiness. O Naishadha, while dwelling in disguise at my house, I hope I did not wrong thee in any way, O lord of the earth! If knowingly I have done thee any wrong, it behoveth thee to forgive me.' Hearing this, Nala replied, 'Thou hast not, O monarch, done me ever so little an injury. And if thou hast, it hath not awakened my ire, for surely thou shouldst be forgiven by me. Thou wert formerly my friend, and, O ruler of men, thou art also related to me. Henceforth I shall find greater delight in thee. O king, with all my desires gratified, I lived happily in thy abode, in fact more happily there than in my own house. This thy horse-lore is in my keeping. If thou wishest, O king, I will make it over to thee.' Saying this, Naishadha gave unto Rituparna that science and the latter took it with the ordained rites. And, O monarch, the royal son of Bhangasura, having obtained the mysteries of equestrian science and having given unto the ruler of the Naishadhas the mysteries of dice, went to his own city, employing another person for his charioteer. And, O king, after Rituparna had gone, king Nala did not stay long in the city of Kundina!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the citizens of the city of Kundina react when they saw King Nala and Damayanti together? Answer 1: The citizens of Kundina were overjoyed upon seeing King Nala and Damayanti together. They decorated the city with flags, garlands of flowers, and other ornaments. The streets were adorned with floral wreaths, and the citizens piled flowers at their gates. The entire city was filled with delight and celebration. Reference 1: ""And seeing Nala arrived, the citizens were in great joy. And there arose in the city a loud uproar of delight. And the citizens decorated the city with flags and standards and garlands of flowers."" Question 2: How did King Rituparna and King Nala reconcile after the events unfolded, and what did they exchange as a symbol of their friendship? Answer 2: King Rituparna and King Nala reconciled by seeking forgiveness from each other. Both kings asked for forgiveness and expressed their friendship. King Nala, in particular, offered to return the knowledge of horse-lore to King Rituparna, and it was accepted with the ordained rites. Reference 2: ""And calling unto him king Nala, he asked his forgiveness... the intelligent Nala also asked Rituparna's forgiveness... O Naishadha, while dwelling in disguise at my house, I hope I did not wrong thee in any way... If thou wishest, O king, I will make it over to thee."" Question 3: What exchange of knowledge took place between King Nala and King Rituparna before Rituparna returned to his own city? Answer 3: Before King Rituparna returned to his own city, an exchange of knowledge occurred between him and King Nala. King Nala gave Rituparna the mysteries of equestrian science, which he had acquired during his time in Rituparna's service. In return, King Rituparna gave King Nala the mysteries of dice. Reference 3: ""Saying this, Naishadha gave unto Rituparna that science (equestrian) and the latter took it with the ordained rites. And, O monarch, the royal son of Bhangasura... having given unto the ruler of the Naishadhas the mysteries of dice, went to his own city.""","[0.1891280561685562, 0.17076238989830017, -0.3186715543270111, 0.25789564847946167, 0.09525111317634583, -0.3198290467262268, -0.014614761807024479, 0.33346596360206604, 0.10165341198444366, 0.10951592773199081, -0.03819438815116882, 0.16011232137680054, 0.1811998188495636, -0.263357549905777, 0.1734803020954132, -0.2647920846939087, 0.006759201176464558, 0.35256892442703247, 0.3348707854747772, 0.028482094407081604, 0.16678282618522644, 0.09900516271591187, -0.1930500864982605, 0.390148788690567, 0.07752899080514908, -0.17722633481025696, 0.05996883660554886, 0.5518473386764526, -0.22541959583759308, -0.4815574884414673, 0.001997284824028611, -0.27600035071372986, 0.04738383740186691, -0.19912636280059814, -9.928592044161633e-05, -0.050843872129917145, 0.22135785222053528, -0.047116413712501526, -0.21216018497943878, 0.07204397767782211, 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With a single car white in hue, sixteen elephants, fifty horses, and six hundred infantry, that illustrious king, causing the earth itself to tremble, entered (the country of the Nishadhas) without loss of a moment and swelling with rage. And the mighty son of Virasena, approaching his brothers Pushkara said unto him, 'We will play again, for I have earned vast wealth. Let Damayanti and all else that I have be my stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin again. This is my certain determination. Blessed be thou, let us stake all we have along with our lives. Having won over and acquired another's wealth or kingdom, it is a high duty, says the ordinance, to stake it when the owner demands. Or, if thou dost not relish play with dice, let the play with weapons begin. O king, let me or thyself have peace by a single combat. That this ancestral kingdom should, under all circumstances and by any means, be recovered, there is the authority of sages for holding. And, O Pushkara, choose thou one of these two things--gambling with dice or bending the bow in battle!' Thus addressed by Nishadha, Pushkara, sure of his own success, laughingly answered that monarch, saying, 'O Naishadha, it is by good fortune that thou hast earned wealth again to stake. It is by good fortune also that Damayanti's ill-luck hath at last come to an end. And O king, it is by good fortune that thou art still alive with thy wife, O thou of mighty arms! It is evident that Damayanti, adorned with this wealth of thine that I will win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha, I daily recollect thee and am even waiting for thee, since I derive no pleasure from gambling with those that are not connected with me by blood. Winning over to-day the beauteous Damayanti of faultless features, I shall regard myself fortunate, indeed, since she it is that hath ever dwelt in my heart.' Hearing these words of that incoherent braggart, Nala in anger desired to cut off his head with a scimitar. With a smile, however, though his eyes were red in anger, king Nala said, 'Let us play. Why do you speak so now? Having vanquished me, you can say anything you like.' Then the play commenced between Pushkara and Nala. And blessed be Nala who at a single throw won his wealth and treasures back along with the life of his brother that also had been staked. And the king, having won, smilingly said unto Pushkara, 'This whole kingdom without a thorn in its side is now undisturbedly mine. And, O worst of kings, thou canst not now even look at the princess of Vidarbha. With all thy family, thou art now, O fool, reduced to the position of her slave. But my former defeat at thy hands was not due to any act of thine. Thou knowest it not, O fool, that it was Kali who did it all. I shall not, therefore, impute to thee the faults of others. Live happily as thou choosest, I grant thee thy life. I also grant thee thy portion (in the paternal kingdom) along with all necessaries. And, O hero, without doubt, my affection towards thee is now the same as before. My fraternal love also for thee will never know any diminution. O Pushkara, thou art my brother, live thou for a hundred years!'"" ""And Nala of unbaffled prowess, having comforted his brother thus gave him permission to go to his own town, having embraced him repeatedly. And Pushkara himself, thus comforted by the ruler of the Nishadhas saluted that righteous king, and addressed him, O monarch, saying these words with joined hands, 'Let thy fame be immortal and live thou happily for ten thousand years, thou who grantest me, O king, both life and refuge. And entertained by the king, Pushkara dwelt there for a month and then went to his own town accompanied by large force and many obedient servants and his own kindred, his heart filled with joy. And that bull among men all the while blazed forth in beauty of person like a second Sun. And the blessed ruler of the Nishadhas, having established Pushkara and made him wealthy and freed him from troubles, entered his richly decorated palace. And the ruler of the Nishadhas, having entered his palace, comforted the citizens. And all the citizens and the subjects from the country horripilated in joy. And the people headed by the officers of state said with joined hands, 'O king, we are truly glad to-day throughout the city and the country. We have obtained to-day our ruler, like the gods their chief of a hundred sacrifice!'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXVIII ""Vrihadaswa said, 'O son of Kunti, the ruler of the Nishadhas having dwelt there for a month, set out from that city with Bhima's permission and accompanied by only a few (followers) for the country of the Nishadhas. With a single car white in hue, sixteen elephants, fifty horses, and six hundred infantry, that illustrious king, causing the earth itself to tremble, entered (the country of the Nishadhas) without loss of a moment and swelling with rage. And the mighty son of Virasena, approaching his brothers Pushkara said unto him, 'We will play again, for I have earned vast wealth. Let Damayanti and all else that I have be my stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin again. This is my certain determination. Blessed be thou, let us stake all we have along with our lives. Having won over and acquired another's wealth or kingdom, it is a high duty, says the ordinance, to stake it when the owner demands. Or, if thou dost not relish play with dice, let the play with weapons begin. O king, let me or thyself have peace by a single combat. That this ancestral kingdom should, under all circumstances and by any means, be recovered, there is the authority of sages for holding. And, O Pushkara, choose thou one of these two things--gambling with dice or bending the bow in battle!' Thus addressed by Nishadha, Pushkara, sure of his own success, laughingly answered that monarch, saying, 'O Naishadha, it is by good fortune that thou hast earned wealth again to stake. It is by good fortune also that Damayanti's ill-luck hath at last come to an end. And O king, it is by good fortune that thou art still alive with thy wife, O thou of mighty arms! It is evident that Damayanti, adorned with this wealth of thine that I will win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha, I daily recollect thee and am even waiting for thee, since I derive no pleasure from gambling with those that are not connected with me by blood. Winning over to-day the beauteous Damayanti of faultless features, I shall regard myself fortunate, indeed, since she it is that hath ever dwelt in my heart.' Hearing these words of that incoherent braggart, Nala in anger desired to cut off his head with a scimitar. With a smile, however, though his eyes were red in anger, king Nala said, 'Let us play. Why do you speak so now? Having vanquished me, you can say anything you like.' Then the play commenced between Pushkara and Nala. And blessed be Nala who at a single throw won his wealth and treasures back along with the life of his brother that also had been staked. And the king, having won, smilingly said unto Pushkara, 'This whole kingdom without a thorn in its side is now undisturbedly mine. And, O worst of kings, thou canst not now even look at the princess of Vidarbha. With all thy family, thou art now, O fool, reduced to the position of her slave. But my former defeat at thy hands was not due to any act of thine. Thou knowest it not, O fool, that it was Kali who did it all. I shall not, therefore, impute to thee the faults of others. Live happily as thou choosest, I grant thee thy life. I also grant thee thy portion (in the paternal kingdom) along with all necessaries. And, O hero, without doubt, my affection towards thee is now the same as before. My fraternal love also for thee will never know any diminution. O Pushkara, thou art my brother, live thou for a hundred years!'"" ""And Nala of unbaffled prowess, having comforted his brother thus gave him permission to go to his own town, having embraced him repeatedly. And Pushkara himself, thus comforted by the ruler of the Nishadhas saluted that righteous king, and addressed him, O monarch, saying these words with joined hands, 'Let thy fame be immortal and live thou happily for ten thousand years, thou who grantest me, O king, both life and refuge. And entertained by the king, Pushkara dwelt there for a month and then went to his own town accompanied by large force and many obedient servants and his own kindred, his heart filled with joy. And that bull among men all the while blazed forth in beauty of person like a second Sun. And the blessed ruler of the Nishadhas, having established Pushkara and made him wealthy and freed him from troubles, entered his richly decorated palace. And the ruler of the Nishadhas, having entered his palace, comforted the citizens. And all the citizens and the subjects from the country horripilated in joy. And the people headed by the officers of state said with joined hands, 'O king, we are truly glad to-day throughout the city and the country. We have obtained to-day our ruler, like the gods their chief of a hundred sacrifice!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did King Nala propose to settle the matter with his brother Pushkara upon returning to the country of the Nishadhas? Answer 1: King Nala proposed to settle the matter with his brother Pushkara by offering two options: they could either resume gambling with dice, staking everything they had, or engage in single combat with weapons. Nala suggested that they could either gamble away their wealth and kingdoms or resolve the matter through a one-on-one battle. Reference 1: ""That illustrious king, causing the earth itself to tremble, entered (the country of the Nishadhas) without loss of a moment and swelling with rage... 'We will play again, for I have earned vast wealth... This is my certain determination... O king, let me or thyself have peace by a single combat. That this ancestral kingdom should, under all circumstances and by any means, be recovered, there is the authority of sages for holding.'"" Question 2: What was the outcome of the second round of gambling between King Nala and Pushkara? Answer 2: In the second round of gambling between King Nala and Pushkara, Nala emerged victorious. He won back all his wealth and treasures, along with the life of his brother Pushkara, which had also been staked in the game. Nala regained his kingdom and possessions, and Pushkara lost everything he had. Reference 2: ""And blessed be Nala who at a single throw won his wealth and treasures back along with the life of his brother that also had been staked."" Question 3: How did King Nala respond to his victory over Pushkara in the gambling match? Answer 3: King Nala responded to his victory over Pushkara with grace and magnanimity. Despite winning back his wealth and kingdom, Nala harbored no ill will toward Pushkara. He acknowledged that it was not Pushkara's fault but the influence of the evil spirit Kali that had caused his earlier defeat. Nala granted Pushkara his life, a portion of the paternal kingdom, and expressed affection and fraternal love toward him. Reference 3: ""But my former defeat at thy hands was not due to any act of thine... I shall not, therefore, impute to thee the faults of others... O Pushkara, thou art my brother, live thou for a hundred years!"" Question 4: How did the citizens of the country of the Nishadhas react to King Nala's return and victory over Pushkara? Answer 4: The citizens of the country of the Nishadhas were overjoyed by King Nala's return and his victory over Pushkara. They celebrated his return with great enthusiasm and decorated the city with flags, garlands of flowers, and other ornaments. The streets were watered and adorned with floral wreaths, and the people rejoiced at having their beloved king back. Reference 4: ""And duly accepting the homage rendered unto him, king Nala offered his father-in-law his services as became him... the citizens decorated the city with flags and standards and garlands of flowers. And the streets were watered and decked in floral wreaths and other ornaments."" Question 5: What did King Nala grant to Pushkara after his victory in the gambling match? Answer 5: After his victory in the gambling match, King Nala granted Pushkara his life, a portion of the paternal kingdom, and all the necessaries to lead a comfortable life. Despite the intense rivalry and the high-stakes game, Nala displayed magnanimity and brotherly affection towards Pushkara. Reference 5: ""With a smile, however, though his eyes were red in anger, king Nala said, 'Let us play... I shall not, therefore, impute to thee the faults of others. Live happily as thou choosest, I grant thee thy life. I also grant thee thy portion (in the paternal kingdom) along with all necessaries."" Question 6: How did Pushkara react to King Nala's victory and the generous terms offered to him after the gambling match? Answer 6: Pushkara, upon losing the gambling match to King Nala and being granted his life and a portion of the paternal kingdom, expressed his gratitude and respect to Nala. He saluted Nala with joined hands and conveyed his good wishes for Nala's long and happy life, acknowledging Nala's generosity and benevolence. Reference 6: ""And entertained by the king, Pushkara dwelt there for a month and then went to his own town accompanied by large force and many obedient servants and his own kindred, his heart filled with joy... saluted that righteous king, and addressed him, O monarch, saying these words with joined hands, 'Let thy fame be immortal and live thou happily for ten thousand years, thou who grantest me, O king, both life and refuge.'""","[-0.09704125672578812, 0.11479402333498001, -0.3153686225414276, 0.14622381329536438, 0.2860988974571228, -0.33617618680000305, -0.05835496261715889, 0.39647823572158813, -0.040023066103458405, 0.29856255650520325, -0.02389865182340145, 0.34424880146980286, 0.33767080307006836, -0.1838250458240509, 0.288746178150177, -0.05284229665994644, 0.04869488999247551, 0.01808597892522812, 0.3505558371543884, 0.05536729842424393, -0.07161736488342285, -0.17856347560882568, -0.3708491027355194, 0.41007545590400696, -0.011919619515538216, -0.015455517917871475, 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279,Book03_079,482,4174,713,948,"Section LXXIX ""Vrihadaswa said, 'After the festivities had commenced in the city that was full of joy and without anxiety of any kind, the king with a large force brought Damayanti (from her father's home). And her father, too, that slayer of hostile heroes, Bhima of terrible prowess and immeasurable soul, sent his daughter, having honoured her duly. And upon the arrival of the princess of Vidarbha accompanied by her son and daughter, king Nala began to pass his days in joy like the chief of the celestials in the gardens of Nandana. And the king of undying fame, having regained his kingdom and becoming illustrious among monarchs of the island of Jamvu, began once more to rule it. And he duly performed numerous sacrifices with abundant gifts to Brahmanas. O great king, thou also wilt with thy kindred and relatives, so blaze forth in effulgence soon. For, O foremost of men, it was thus that subjugator of hostile cities, king Nala, had fallen into distress along with his wife, in consequence, O bull of Bharata race of dice. And, O lord of the earth, Nala suffered such dire woe all alone and recovered his prosperity, whereas thou, O son of Pandu, with heart fixed on virtue, art sporting in joy in this great forest, accompanied by thy brothers and Krishna. When thou art also, O monarch, mixing daily with blessed Brahmanas versed in the Vedas and their branches, thou hast little cause for sorrow. This history, besides, of the Naga Karkotaka, of Damayanti, of Nala and of that royal sage Rituparna, is destructive of evil. And, O thou of unfading glory, this history, destructive of the influence of Kali, is capable, O king, of comforting persons like thee when they listen to it. And reflecting upon the uncertainty (of success) of human exertion, it behoveth thee not to joy or grieve at prosperity or adversity. Having listened to this history, be comforted, O king, and yield not to grief. It behoveth thee not, O great king, to pine under calamity. Indeed, men of self-possession, reflecting upon the caprice of destiny and the fruitlessness of exertion, never suffer themselves to be depressed. They that will repeatedly recite this noble history of Nala, and that will hear it recited, will never be touched by adversity. He that listeneth to this old and excellent history hath all his purposes crowned with success and, without doubt, obtaineth fame, besides sons and grandsons and animals, a high position among men, and health, and joy. And, O king, the fear also that thou entertainest, viz., (Some one skilled in dice will summon me), I will for once dispel. O thou of invincible prowess, I know the science of dice in its entirety. I am gratified with thee; take this lore, O son of Kunti, I will tell unto thee.'"" Vaisampayana continued, ""King Yudhishthira then, with a glad heart, said unto Vrihadaswa, 'O illustrious one, I desire to learn the science of dice from thee.' The Rishi then gave his dice-lore unto the high-souled son of Pandu, and having given it unto him, that great ascetic went to the sacred waters of Hayasirsha for a bath. ""And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from Brahmanas and ascetics that came to him from various directions and from places of pilgrimage and mountains and forests that Arjuna of high intelligence and capable of drawing the bow with his left hand, was still engaged in the austerest of ascetic penances, living upon air alone. And he heard that the mighty-armed Partha was engaged in such fierce asceticism that none else before him had ever been engaged in such penances. And Dhananjaya, the son of Pritha, engaged in ascetic austerities with regulated vows and fixed mind and observing the vow of perfect silence, was, he heard, like the blazing god of justice himself in his embodied form. And, O king, (Yudhishthira) the son of Pandu hearing that his dear brother Jaya, the son of Kunti, was engaged in such asceticism in the great forest, began to grieve for him. And with a heart burning in grief, the eldest son of Pandu, seeking consolation in that mighty forest held converse with the Brahmanas possessed of various knowledge who were living with him there."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXIX ""Vrihadaswa said, 'After the festivities had commenced in the city that was full of joy and without anxiety of any kind, the king with a large force brought Damayanti (from her father's home). And her father, too, that slayer of hostile heroes, Bhima of terrible prowess and immeasurable soul, sent his daughter, having honoured her duly. And upon the arrival of the princess of Vidarbha accompanied by her son and daughter, king Nala began to pass his days in joy like the chief of the celestials in the gardens of Nandana. And the king of undying fame, having regained his kingdom and becoming illustrious among monarchs of the island of Jamvu, began once more to rule it. And he duly performed numerous sacrifices with abundant gifts to Brahmanas. O great king, thou also wilt with thy kindred and relatives, so blaze forth in effulgence soon. For, O foremost of men, it was thus that subjugator of hostile cities, king Nala, had fallen into distress along with his wife, in consequence, O bull of Bharata race of dice. And, O lord of the earth, Nala suffered such dire woe all alone and recovered his prosperity, whereas thou, O son of Pandu, with heart fixed on virtue, art sporting in joy in this great forest, accompanied by thy brothers and Krishna. When thou art also, O monarch, mixing daily with blessed Brahmanas versed in the Vedas and their branches, thou hast little cause for sorrow. This history, besides, of the Naga Karkotaka, of Damayanti, of Nala and of that royal sage Rituparna, is destructive of evil. And, O thou of unfading glory, this history, destructive of the influence of Kali, is capable, O king, of comforting persons like thee when they listen to it. And reflecting upon the uncertainty (of success) of human exertion, it behoveth thee not to joy or grieve at prosperity or adversity. Having listened to this history, be comforted, O king, and yield not to grief. It behoveth thee not, O great king, to pine under calamity. Indeed, men of self-possession, reflecting upon the caprice of destiny and the fruitlessness of exertion, never suffer themselves to be depressed. They that will repeatedly recite this noble history of Nala, and that will hear it recited, will never be touched by adversity. He that listeneth to this old and excellent history hath all his purposes crowned with success and, without doubt, obtaineth fame, besides sons and grandsons and animals, a high position among men, and health, and joy. And, O king, the fear also that thou entertainest, viz., (Some one skilled in dice will summon me), I will for once dispel. O thou of invincible prowess, I know the science of dice in its entirety. I am gratified with thee; take this lore, O son of Kunti, I will tell unto thee.'"" Vaisampayana continued, ""King Yudhishthira then, with a glad heart, said unto Vrihadaswa, 'O illustrious one, I desire to learn the science of dice from thee.' The Rishi then gave his dice-lore unto the high-souled son of Pandu, and having given it unto him, that great ascetic went to the sacred waters of Hayasirsha for a bath. ""And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from Brahmanas and ascetics that came to him from various directions and from places of pilgrimage and mountains and forests that Arjuna of high intelligence and capable of drawing the bow with his left hand, was still engaged in the austerest of ascetic penances, living upon air alone. And he heard that the mighty-armed Partha was engaged in such fierce asceticism that none else before him had ever been engaged in such penances. And Dhananjaya, the son of Pritha, engaged in ascetic austerities with regulated vows and fixed mind and observing the vow of perfect silence, was, he heard, like the blazing god of justice himself in his embodied form. And, O king, (Yudhishthira) the son of Pandu hearing that his dear brother Jaya, the son of Kunti, was engaged in such asceticism in the great forest, began to grieve for him. And with a heart burning in grief, the eldest son of Pandu, seeking consolation in that mighty forest held converse with the Brahmanas possessed of various knowledge who were living with him there."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was King Nala's life like after he had regained his kingdom and was reunited with Damayanti? Answer 1: After regaining his kingdom and being reunited with Damayanti, King Nala led a joyful and prosperous life. He performed numerous sacrifices and made abundant offerings to Brahmanas. His days were filled with happiness, and he ruled his kingdom with great glory, becoming renowned among the monarchs of the island of Jamvu. Reference 1: ""And upon the arrival of the princess of Vidarbha accompanied by her son and daughter, king Nala began to pass his days in joy like the chief of the celestials in the gardens of Nandana... And he duly performed numerous sacrifices with abundant gifts to Brahmanas... O great king, thou also wilt with thy kindred and relatives, so blaze forth in effulgence soon."" Question 2: What message did Vrihadaswa convey to King Yudhishthira regarding the history of Nala, Damayanti, and other royal figures? Answer 2: Vrihadaswa conveyed to King Yudhishthira that the history of Nala, Damayanti, and other royal figures was destructive of the influence of Kali (the age of vice and discord). He encouraged Yudhishthira to listen to this noble history, as it had the power to comfort those who heard it. Vrihadaswa advised Yudhishthira not to be overly distressed by prosperity or adversity and emphasized the importance of reflection upon the capriciousness of destiny. Reference 2: ""This history, besides, of the Naga Karkotaka, of Damayanti, of Nala and of that royal sage Rituparna, is destructive of evil... Having listened to this history, be comforted, O king, and yield not to grief... men of self-possession, reflecting upon the caprice of destiny and the fruitlessness of exertion, never suffer themselves to be depressed."" Question 3: What did Vrihadaswa offer to teach King Yudhishthira after conveying the history of Nala and offering him comfort? Answer 3: Vrihadaswa offered to teach King Yudhishthira the science of dice. He assured Yudhishthira that he possessed complete knowledge of this science and was willing to impart it to him. Yudhishthira, with a glad heart, accepted the offer, and Vrihadaswa gave him the dice-lore. Reference 3: ""King Yudhishthira then, with a glad heart, said unto Vrihadaswa, 'O illustrious one, I desire to learn the science of dice from thee.' The Rishi then gave his dice-lore unto the high-souled son of Pandu."" Question 4: What did King Yudhishthira hear about Arjuna's activities while in the forest? Answer 4: King Yudhishthira heard that his brother Arjuna, known for his high intelligence and archery skills, was engaged in rigorous ascetic penances in the forest. Arjuna was said to be living solely on air and had undertaken such severe penances that no one before him had ever attempted. Yudhishthira was informed that Arjuna observed a vow of perfect silence during this period. Reference 4: ""Yudhishthira of firm vows heard from Brahmanas and ascetics that came to him from various directions and from places of pilgrimage and mountains and forests that Arjuna of high intelligence and capable of drawing the bow with his left hand, was still engaged in the austerest of ascetic penances, living upon air alone... engaged in ascetic austerities with regulated vows and fixed mind and observing the vow of perfect silence.""","[0.08198388665914536, 0.002908565104007721, -0.328498899936676, 0.09435270726680756, 0.4063304364681244, -0.36011242866516113, -0.1859012395143509, 0.21215347945690155, 0.04899359866976738, 0.20070500671863556, -0.0074226572178304195, 0.35325321555137634, 0.008871237747371197, -0.3142071068286896, 0.024649906903505325, -0.2180989384651184, -0.08093070983886719, 0.26484817266464233, 0.029824404045939445, 0.08355149626731873, -0.023003438487648964, 0.0805458351969719, -0.3082828223705292, 0.40936046838760376, 0.02211136743426323, 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said, ""O holy one, after my great-grandfather Partha had gone away from the woods of Kamyaka, what did the sons of Pandu do in the absence of that hero capable of drawing the bow with his left hand? It seemeth to me that mighty bowman and vanquisher of armies was their refuge, as Vishnu of the celestials. How did my heroic grandsires pass their time in the forest, deprived of the company of that hero, who resembled Indra himself in prowess and never turned his back in battle?"" Vaisampayana said, ""After Arjuna of unbaffled prowess had gone away from Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And the Pandavas with cheerless hearts very much resembled pearls unstrung from a wreath, or birds shorn of their wings. And without that hero of white steeds that forest looked like the Chaitraratha woods when deprived of the presence of Kuvera. And, O Janamejaya, those tigers among men--the sons of Pandu--deprived of the company of Arjuna, continued to live in Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those mighty warriors endowed with great prowess slew with pure arrows various kinds of sacrificial animals for the Brahmanas. And those tigers among men and repressors of foes, daily slaying those wild animals and sanctifying them properly, offered them unto the Brahmanas. And it was thus, O king, that those bulls among men afflicted with sorrow lived there with cheerless hearts after Dhananjaya's departure. The princess of Panchala in particular, remembering her third lord, addressed the anxious Yudhishthira and said, 'That Arjuna who with two hands rivals the thousand-armed Arjuna (of old), alas, without that foremost of the sons of Pandu, this forest doth not seem at all beautiful in my eyes. Without him, whenever I cast my eyes, this earth seems to be forlorn. Even this forest with its blossoming trees and so full of wonders, without Arjuna seems not so delightful as before. Without him who is like a mass of blue clouds (in hue), who hath the prowess of an infuriated elephant, and whose eyes are like the leaves of the lotus, this Kamyaka forest doth not seem beautiful to me. Remembering that hero capable of drawing the bow with his left hand, and the twang of whose bow sounds like the roar of thunder, I cannot feel any happiness, O king!' And, O monarch, hearing her lament in this strain, that slayer of hostile heroes, Bhimasena, addressed Draupadi in these words, 'O blessed lady of slender waist, the agreeable words thou utterest delight my heart like the quaffing of nectar. Without him whose arms are long and symmetrical, and stout and like unto a couple of iron maces and round and marked by the scars of the bow-strings and graced with the bow and sword and other weapons and encircled with golden bracelets and like unto a couple of five-headed snakes, without that tiger among men the sky itself seemeth to be without the sun. Without that mighty-armed one relying upon whom the Panchalas and the Kauravas fear not the sternly-exerting ranks of the celestials themselves, without that illustrious hero relying upon whose arms we all regard our foes as already vanquished and the earth itself as already conquered, without that Phalguna I cannot obtain any peace in the woods of Kamyaka. The different directions also, wherever I cast my eyes, appear to be empty!' ""After Bhima had concluded, Nakula the son of Pandu, with voice choked with tears, said, 'Without him whose extraordinary deeds on the field of battle constitute the talk of even the gods, without that foremost of warriors, what pleasure can we have in the woods? Without him who having gone towards the north had vanquished mighty Gandharva chiefs by hundreds, and who having obtained numberless handsome horses of the Tittiri and Kalmasha species all endowed with the speed of the wind, presented them from affection unto his brother the king, on the occasion of the great Rajasuya sacrifice, without that dear and illustrious one, without that terrible warrior born after Bhima, without that hero equal unto a god I do not desire to live in the Kamyaka woods any longer.' ""After Nakula's lamentations, Sahadeva said, 'He who having vanquished mighty warriors in battle won wealth and virgins and brought them unto the king on the occasion of the great Rajasuya sacrifice, that hero of immeasurable splendour who having vanquished single-handed the assembled Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he, who having invaded the dominion of the illustrious Drupada gave, O Bharata, unto the preceptor Drona his tuition fee--beholding, O king, that Jishnu's bed of grass empty in our asylum, my heart refuses consolation. A migration from this forest is what, O represser of foes, I would prefer for without that hero this forest cannot be delightful."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXX (Tirtha-yatra Parva) Janamejaya said, ""O holy one, after my great-grandfather Partha had gone away from the woods of Kamyaka, what did the sons of Pandu do in the absence of that hero capable of drawing the bow with his left hand? It seemeth to me that mighty bowman and vanquisher of armies was their refuge, as Vishnu of the celestials. How did my heroic grandsires pass their time in the forest, deprived of the company of that hero, who resembled Indra himself in prowess and never turned his back in battle?"" Vaisampayana said, ""After Arjuna of unbaffled prowess had gone away from Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And the Pandavas with cheerless hearts very much resembled pearls unstrung from a wreath, or birds shorn of their wings. And without that hero of white steeds that forest looked like the Chaitraratha woods when deprived of the presence of Kuvera. And, O Janamejaya, those tigers among men--the sons of Pandu--deprived of the company of Arjuna, continued to live in Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those mighty warriors endowed with great prowess slew with pure arrows various kinds of sacrificial animals for the Brahmanas. And those tigers among men and repressors of foes, daily slaying those wild animals and sanctifying them properly, offered them unto the Brahmanas. And it was thus, O king, that those bulls among men afflicted with sorrow lived there with cheerless hearts after Dhananjaya's departure. The princess of Panchala in particular, remembering her third lord, addressed the anxious Yudhishthira and said, 'That Arjuna who with two hands rivals the thousand-armed Arjuna (of old), alas, without that foremost of the sons of Pandu, this forest doth not seem at all beautiful in my eyes. Without him, whenever I cast my eyes, this earth seems to be forlorn. Even this forest with its blossoming trees and so full of wonders, without Arjuna seems not so delightful as before. Without him who is like a mass of blue clouds (in hue), who hath the prowess of an infuriated elephant, and whose eyes are like the leaves of the lotus, this Kamyaka forest doth not seem beautiful to me. Remembering that hero capable of drawing the bow with his left hand, and the twang of whose bow sounds like the roar of thunder, I cannot feel any happiness, O king!' And, O monarch, hearing her lament in this strain, that slayer of hostile heroes, Bhimasena, addressed Draupadi in these words, 'O blessed lady of slender waist, the agreeable words thou utterest delight my heart like the quaffing of nectar. Without him whose arms are long and symmetrical, and stout and like unto a couple of iron maces and round and marked by the scars of the bow-strings and graced with the bow and sword and other weapons and encircled with golden bracelets and like unto a couple of five-headed snakes, without that tiger among men the sky itself seemeth to be without the sun. Without that mighty-armed one relying upon whom the Panchalas and the Kauravas fear not the sternly-exerting ranks of the celestials themselves, without that illustrious hero relying upon whose arms we all regard our foes as already vanquished and the earth itself as already conquered, without that Phalguna I cannot obtain any peace in the woods of Kamyaka. The different directions also, wherever I cast my eyes, appear to be empty!' ""After Bhima had concluded, Nakula the son of Pandu, with voice choked with tears, said, 'Without him whose extraordinary deeds on the field of battle constitute the talk of even the gods, without that foremost of warriors, what pleasure can we have in the woods? Without him who having gone towards the north had vanquished mighty Gandharva chiefs by hundreds, and who having obtained numberless handsome horses of the Tittiri and Kalmasha species all endowed with the speed of the wind, presented them from affection unto his brother the king, on the occasion of the great Rajasuya sacrifice, without that dear and illustrious one, without that terrible warrior born after Bhima, without that hero equal unto a god I do not desire to live in the Kamyaka woods any longer.' ""After Nakula's lamentations, Sahadeva said, 'He who having vanquished mighty warriors in battle won wealth and virgins and brought them unto the king on the occasion of the great Rajasuya sacrifice, that hero of immeasurable splendour who having vanquished single-handed the assembled Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he, who having invaded the dominion of the illustrious Drupada gave, O Bharata, unto the preceptor Drona his tuition fee--beholding, O king, that Jishnu's bed of grass empty in our asylum, my heart refuses consolation. A migration from this forest is what, O represser of foes, I would prefer for without that hero this forest cannot be delightful."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the Pandavas feel after Arjuna, their mighty brother, had departed from the Kamyaka forest? Answer 1: After Arjuna's departure, the Pandavas were filled with sorrow and grief. Their hearts were cheerless, and they felt like pearls unstrung from a wreath or birds deprived of their wings. They deeply missed Arjuna, who was their refuge and resembled Indra in prowess. Reference 1: ""After Arjuna of unbaffled prowess had gone away from Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief... And, O Janamejaya, those tigers among men—the sons of Pandu—deprived of the company of Arjuna, continued to live in Kamyaka in perfect cheerlessness."" Question 2: How did the Pandavas spend their time in the Kamyaka forest in the absence of Arjuna? Answer 2: In the absence of Arjuna, the Pandavas continued to live in the Kamyaka forest with cheerless hearts. They engaged in hunting and, as mighty warriors, slew various kinds of sacrificial animals daily. They sanctified these animals and offered them to Brahmanas. Reference 2: ""And, O chief of the Bharata race, those mighty warriors endowed with great prowess slew with pure arrows various kinds of sacrificial animals for the Brahmanas. And those tigers among men and repressors of foes, daily slaying those wild animals and sanctifying them properly, offered them unto the Brahmanas."" Question 3: How did Draupadi express her feelings about Arjuna's absence in the forest? Answer 3: Draupadi expressed her deep sorrow and longing for Arjuna in the forest. She compared the forest without Arjuna to a forlorn place and mentioned that even its beauty could not console her. Draupadi missed Arjuna's presence, describing him as a hero with arms like iron maces, graced with weapons and golden bracelets. Reference 3: ""The princess of Panchala in particular, remembering her third lord, addressed the anxious Yudhishthira and said... without that Phalguna, I cannot obtain any peace in the woods of Kamyaka. The different directions also, wherever I cast my eyes, appear to be empty!"" Question 4: How did Bhima express his feelings about Arjuna's absence in the forest? Answer 4: Bhima, with a heavy heart, expressed his feelings about Arjuna's absence by saying that without Arjuna, the sky seemed without the sun. He praised Arjuna's prowess and the confidence he brought to their hearts. Bhima mentioned that their foes were already vanquished with Arjuna by their side. Reference 4: ""After Bhima had concluded, Nakula the son of Pandu, with voice choked with tears, said... without that Phalguna I cannot obtain any peace in the woods of Kamyaka. The different directions also, wherever I cast my eyes, appear to be empty!"" Question 5: How did Sahadeva express his sorrow and longing for Arjuna in the forest? Answer 5: Sahadeva expressed his sorrow and longing for Arjuna by reminiscing about Arjuna's heroic deeds, such as winning wealth and virgins in battle and obtaining horses with the speed of the wind. He mentioned that Arjuna's empty bed of grass in their asylum broke his heart, and he preferred migrating from the forest without Arjuna's presence. Reference 5: ""After Nakula's lamentations, Sahadeva said... that Jishnu's bed of grass empty in our asylum, my heart refuses consolation. A migration from this forest is what, O represser of foes, I would prefer for without that hero this forest cannot be delightful.""","[0.2094176709651947, -0.33463504910469055, -0.28696584701538086, 0.1795460730791092, 0.5042473077774048, -0.11688224971294403, -0.03639491647481918, 0.18731646239757538, -0.3081856667995453, -0.040535274893045425, -0.11706209182739258, 0.17953374981880188, 0.15215711295604706, -0.3643750250339508, 0.14555181562900543, -0.404418408870697, -0.0027249441482126713, 0.11967125535011292, 0.23264305293560028, 0.05375336855649948, -0.13914994895458221, 0.2731855511665344, -0.1186671257019043, 0.29946815967559814, 0.26010754704475403, -0.15892478823661804, 0.14694680273532867, 0.41488486528396606, -0.05820436030626297, -0.5034830570220947, 0.11474405229091644, -0.4735044538974762, -0.27000805735588074, -0.0472642257809639, -0.0001001072014332749, -0.007593971211463213, 0.21221819519996643, -0.04049958661198616, 0.03724461421370506, 0.21637718379497528, 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And at that time he saw (before him) the celestial Rishi Narada blazing with Brahmi beauty and like unto a fire flaming up in consequence of sacrificial libation. And beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one. And endued with blazing energy, the handsome chief of the Kuru race, surrounded by his brothers, shone like the god of a hundred sacrifices encircled by the celestials. And Yajnaseni in obedience to the dictates of morality adhered to her lords, the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to the peak of Meru. And the illustrious Rishi Narada, accepting that worship, comforted the son of Dharma in proper terms. And, O sinless one, addressing the high-souled king Yudhishthira, the just, the Rishi said, 'Tell me, O foremost of virtuous men, what it is that thou seekest and what I can do for thee. At this, the royal son of Dharma bowing with his brothers unto Narada, who was the revered of the celestials, told him with joined hands, 'O thou that art highly blessed and worshipped by all the worlds when thou art gratified with me, I regard all my wishes in consequence of thy grace, as already fulfilled, O thou of excellent vows! If, O sinless one, I with my brothers deserve thy favour, it behoveth thee, O best of Munis, to dispel the doubt that is in my mind. It behoveth thee to tell me in detail what merit is his that goeth round the worlds, desirous of beholding the sacred waters and shrines that are on it.'"" ""Narada said, 'Listen, O king, with attention, to what the intelligent Bhishma had heard before from Pulastya! Once, O blessed one, that foremost of virtuous men, Bhishma, while in the observance of the Pitrya vow, lived, O king, in the company of Munis in a delightful and sacred region, near the source of the Ganga, that is resorted to by the celestial Rishis and Gandharvas and the celestials themselves. And while living there, the resplendent one gratified with his oblations the Pitris, the gods and the Rishis, according to the rites inculcated in the scriptures. And once on a time while the illustrious one was engaged in his silent recitations, he beheld Pulastya--that best of Rishis, of wonderful appearance. And beholding that austere ascetic blazing with beauty, he was filled with great delight and exceeding wonder. And, O Bharata, that foremost of virtuous men, Bhishma, then worshipped that blessed Rishi according to the rites of the ordinance. And purifying himself and with rapt attention, he approached that best of Brahmarshis, with the Arghya on his head. And uttering aloud his name, he said, 'O thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At sight of thee, I am freed from all my sins.' And saying this, that foremost of virtuous men, Bhishma, restraining speeches stood, O Yudhishthira, in silence and with joined hands. And beholding Bhishma that foremost of the Kurus, reduced and emaciated by the observance of vows and the study of the Vedas, the Muni became filled with joy."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXXI Vaisampayana said, ""Hearing these words of his brothers as also of Krishna, all of whom were anxious on account of Dhananjaya, king Yudhishthira, the just, became melancholy. And at that time he saw (before him) the celestial Rishi Narada blazing with Brahmi beauty and like unto a fire flaming up in consequence of sacrificial libation. And beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one. And endued with blazing energy, the handsome chief of the Kuru race, surrounded by his brothers, shone like the god of a hundred sacrifices encircled by the celestials. And Yajnaseni in obedience to the dictates of morality adhered to her lords, the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to the peak of Meru. And the illustrious Rishi Narada, accepting that worship, comforted the son of Dharma in proper terms. And, O sinless one, addressing the high-souled king Yudhishthira, the just, the Rishi said, 'Tell me, O foremost of virtuous men, what it is that thou seekest and what I can do for thee. At this, the royal son of Dharma bowing with his brothers unto Narada, who was the revered of the celestials, told him with joined hands, 'O thou that art highly blessed and worshipped by all the worlds when thou art gratified with me, I regard all my wishes in consequence of thy grace, as already fulfilled, O thou of excellent vows! If, O sinless one, I with my brothers deserve thy favour, it behoveth thee, O best of Munis, to dispel the doubt that is in my mind. It behoveth thee to tell me in detail what merit is his that goeth round the worlds, desirous of beholding the sacred waters and shrines that are on it.'"" ""Narada said, 'Listen, O king, with attention, to what the intelligent Bhishma had heard before from Pulastya! Once, O blessed one, that foremost of virtuous men, Bhishma, while in the observance of the Pitrya vow, lived, O king, in the company of Munis in a delightful and sacred region, near the source of the Ganga, that is resorted to by the celestial Rishis and Gandharvas and the celestials themselves. And while living there, the resplendent one gratified with his oblations the Pitris, the gods and the Rishis, according to the rites inculcated in the scriptures. And once on a time while the illustrious one was engaged in his silent recitations, he beheld Pulastya--that best of Rishis, of wonderful appearance. And beholding that austere ascetic blazing with beauty, he was filled with great delight and exceeding wonder. And, O Bharata, that foremost of virtuous men, Bhishma, then worshipped that blessed Rishi according to the rites of the ordinance. And purifying himself and with rapt attention, he approached that best of Brahmarshis, with the Arghya on his head. And uttering aloud his name, he said, 'O thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At sight of thee, I am freed from all my sins.' And saying this, that foremost of virtuous men, Bhishma, restraining speeches stood, O Yudhishthira, in silence and with joined hands. And beholding Bhishma that foremost of the Kurus, reduced and emaciated by the observance of vows and the study of the Vedas, the Muni became filled with joy."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who did King Yudhishthira and his brothers meet when they were anxious about Arjuna's absence? Answer 1: King Yudhishthira and his brothers met the celestial Rishi Narada when they were anxious about Arjuna's absence in the forest. Reference 1: ""Hearing these words of his brothers as also of Krishna, all of whom were anxious on account of Dhananjaya, king Yudhishthira, the just, became melancholy... And beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one."" Question 2: How did the Pandavas and Draupadi receive Narada when he appeared before them? Answer 2: The Pandavas and Draupadi, upon seeing Narada, stood up and duly worshipped him with respect. Reference 2: ""And beholding him come, king Yudhishthira with his brothers stood up and duly worshipped the illustrious one."" Question 3: What request did King Yudhishthira make to Narada, and why did he seek Narada's guidance? Answer 3: King Yudhishthira requested Narada to dispel the doubt in his mind regarding the merit obtained by those who travel around the world to visit sacred waters and shrines. He sought Narada's guidance to understand the significance of such pilgrimages. Reference 3: ""'O thou that art highly blessed and worshipped by all the worlds when thou art gratified with me, I regard all my wishes in consequence of thy grace, as already fulfilled, O thou of excellent vows! If, O sinless one, I with my brothers deserve thy favour, it behoveth thee, O best of Munis, to dispel the doubt that is in my mind."" Question 4: Whom did Bhishma meet while observing the Pitrya vow near the source of the Ganga, and what did he do upon seeing this person? Answer 4: Bhishma met the illustrious Rishi Pulastya while observing the Pitrya vow near the source of the Ganga. Upon seeing Pulastya, Bhishma worshipped him according to the rites of the ordinance, uttering his name with reverence and expressing his devotion. Reference 4: ""Once, O blessed one, that foremost of virtuous men, Bhishma, while in the observance of the Pitrya vow, lived, O king, in the company of Munis in a delightful and sacred region, near the source of the Ganga... that illustrious one gratified with his oblations the Pitris, the gods and the Rishis, according to the rites inculcated in the scriptures. And once on a time while the illustrious one was engaged in his silent recitations, he beheld Pulastya--that best of Rishis, of wonderful appearance.""","[0.03637005388736725, 0.3014727234840393, -0.22509442269802094, 0.24282397329807281, 0.3331213593482971, -0.2508605420589447, -0.2586066424846649, 0.3144679367542267, -0.405588299036026, 0.21889996528625488, -0.16006554663181305, 0.14828532934188843, 0.13576556742191315, -0.6665157079696655, 0.1282949000597, -0.2782284915447235, 0.057601168751716614, 0.207584947347641, 0.15892817080020905, -0.06531747430562973, -0.24661286175251007, 0.20698696374893188, -0.20130208134651184, 0.11504650861024857, 0.16599151492118835, -0.12739220261573792, 0.01823093183338642, 0.506188690662384, -0.34271952509880066, -0.4791751205921173, -0.010136543773114681, 0.002016892423853278, -0.11645767092704773, 0.06228381767868996, -9.898719872580841e-05, -0.0008537675603292882, 0.49100229144096375, 0.04173242300748825, -0.31297287344932556, 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Created a tirtha in days of yore by Rama's energy, he that proceedeth to Lauhitya obtaineth the merit of giving away gold in abundance. Proceeding next to the river Karatoya, and fasting there for three nights, a man acquireth the merit of the horse-sacrifice. Even this is the injunction of the Creator himself. It hath been said by the wise, O king, that if a person goeth to the spot where the Ganga mingleth with the sea, he reapeth merit which is ten times that of the horse-sacrifice. Crossing over to the opposite bank of the Ganga, he that batheth there having resided for three nights is, O king, cleansed from all his sins. One should next proceed to the Vaitarani capable of destroying every sin. Arriving next at the tirtha named Viraja one shineth like the moon, and sanctifying his race rescueth it and is himself cleansed of all his sins. He that bathes in Viraja further reapeth the merit of giving away a thousand kine besides sanctifying his line. Residing with purity at the confluence of the Sona and the Jyotirathi, and offering oblations of water to the gods and the Pitris, a man reapeth the merit of the Agnishtoma sacrifice. Touching next the waters of the Vansagulma constituting the sources of both the Sona and the Narmada, one obtaineth the merit of the horse-sacrifice. Sojourning next to the tirtha called Rishabha in Kosala, O lord of men, and fasting there for three nights one earneth the merit of the Vajapeya sacrifice, and of the gift of a thousand kine, and also delivereth his race. Arriving at Kosala, a man should bathe in the tirtha named Kala. By this one surely obtaineth the merit of giving away one and ten bulls. By bathing in Pushpavati and fasting there, O king, for three nights one sanctifieth his own race, besides earning the merit of the gift of a thousand kine. Then, O foremost of the Bharata race, by bathing in the tirtha called Vadarika, one obtaineth long life, and also goeth to heaven. Arriving next at Champa, and bathing in the Bhagirathi, and seeing Danda one earneth the merit of giving away a thousand kine. Then should one go to the sacred Lapetika, graced by the presence of the pious. By so doing one reapeth the merit of the Vajapeya sacrifice and also becometh regarded by the gods. Proceeding next to the mountain called Mahendra, inhabited (of yore) by Jamadagnya, and bathing in Rama's tirtha, a person acquireth the merit of the horse-sacrifice. Here is Matanga's tirtha called Kedara, O son of the Kuru race! Bathing in it, O foremost of the Kurus, a man obtaineth the merit of giving away a thousand kine. Going to the mountain Sree, one who toucheth the waters of the stream that is there by worshipping there the god having the bull for his mark obtaineth the merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the effulgent Mahadeva with the goddess, as also Brahma with the other gods. By bathing in the lake of Deva, with purity and restrained mind, one obtaineth the merit of the-horse-sacrifice, and also attaineth to the highest success.""' 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXXV ""Pulastya said, 'Arriving next at the excellent tirtha called Samvedya in the evening, and touching its waters, one surely obtaineth knowledge. Created a tirtha in days of yore by Rama's energy, he that proceedeth to Lauhitya obtaineth the merit of giving away gold in abundance. Proceeding next to the river Karatoya, and fasting there for three nights, a man acquireth the merit of the horse-sacrifice. Even this is the injunction of the Creator himself. It hath been said by the wise, O king, that if a person goeth to the spot where the Ganga mingleth with the sea, he reapeth merit which is ten times that of the horse-sacrifice. Crossing over to the opposite bank of the Ganga, he that batheth there having resided for three nights is, O king, cleansed from all his sins. One should next proceed to the Vaitarani capable of destroying every sin. Arriving next at the tirtha named Viraja one shineth like the moon, and sanctifying his race rescueth it and is himself cleansed of all his sins. He that bathes in Viraja further reapeth the merit of giving away a thousand kine besides sanctifying his line. Residing with purity at the confluence of the Sona and the Jyotirathi, and offering oblations of water to the gods and the Pitris, a man reapeth the merit of the Agnishtoma sacrifice. Touching next the waters of the Vansagulma constituting the sources of both the Sona and the Narmada, one obtaineth the merit of the horse-sacrifice. Sojourning next to the tirtha called Rishabha in Kosala, O lord of men, and fasting there for three nights one earneth the merit of the Vajapeya sacrifice, and of the gift of a thousand kine, and also delivereth his race. Arriving at Kosala, a man should bathe in the tirtha named Kala. By this one surely obtaineth the merit of giving away one and ten bulls. By bathing in Pushpavati and fasting there, O king, for three nights one sanctifieth his own race, besides earning the merit of the gift of a thousand kine. Then, O foremost of the Bharata race, by bathing in the tirtha called Vadarika, one obtaineth long life, and also goeth to heaven. Arriving next at Champa, and bathing in the Bhagirathi, and seeing Danda one earneth the merit of giving away a thousand kine. Then should one go to the sacred Lapetika, graced by the presence of the pious. By so doing one reapeth the merit of the Vajapeya sacrifice and also becometh regarded by the gods. Proceeding next to the mountain called Mahendra, inhabited (of yore) by Jamadagnya, and bathing in Rama's tirtha, a person acquireth the merit of the horse-sacrifice. Here is Matanga's tirtha called Kedara, O son of the Kuru race! Bathing in it, O foremost of the Kurus, a man obtaineth the merit of giving away a thousand kine. Going to the mountain Sree, one who toucheth the waters of the stream that is there by worshipping there the god having the bull for his mark obtaineth the merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the effulgent Mahadeva with the goddess, as also Brahma with the other gods. By bathing in the lake of Deva, with purity and restrained mind, one obtaineth the merit of the-horse-sacrifice, and also attaineth to the highest success.""' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What merit is obtained by a person who goes to the spot where the Ganga merges with the sea? Answer 1: A person who goes to the spot where the Ganga merges with the sea reaps merit that is ten times that of the horse-sacrifice. Reference 1: ""Even this is the injunction of the Creator himself. It hath been said by the wise, O king, that if a person goeth to the spot where the Ganga mingleth with the sea, he reapeth merit which is ten times that of the horse-sacrifice."" Question 2: What merit does one obtain by residing for three nights at the confluence of the Sona and the Jyotirathi and offering oblations of water to the gods and the Pitris? Answer 2: By residing for three nights at the confluence of the Sona and the Jyotirathi, and offering oblations of water to the gods and the Pitris, one reaps the merit of the Agnishtoma sacrifice. Reference 2: ""Residing with purity at the confluence of the Sona and the Jyotirathi, and offering oblations of water to the gods and the Pitris, a man reapeth the merit of the Agnishtoma sacrifice."" Question 3: What merit is obtained by bathing in the tirtha named Kala in Kosala? Answer 3: By bathing in the tirtha named Kala in Kosala, one surely obtains the merit of giving away one and ten bulls. Reference 3: ""By bathing in Kosala, a man should bathe in the tirtha named Kala. By this one surely obtaineth the merit of giving away one and ten bulls."" Question 4: What merit does one earn by touching the waters of the stream on the mountain Sree and worshipping the god with the bull for his mark? Answer 4: By touching the waters of the stream on the mountain Sree and worshipping the god with the bull for his mark, one obtains the merit of the horse-sacrifice and attains to the highest success. Reference 4: ""Going to the mountain Sree, one who toucheth the waters of the stream that is there by worshipping there the god having the bull for his mark obtaineth the merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the effulgent Mahadeva with the goddess, as also Brahma with the other gods. By bathing in the lake of Deva, with purity and restrained mind, one obtaineth the merit of the-horse-sacrifice, and also attaineth to the highest success.""","[0.015902632847428322, -0.003808605019003153, -0.33680927753448486, 0.12475494295358658, 0.47006624937057495, -0.15934981405735016, 0.06330031901597977, 0.2778918147087097, -0.042506296187639236, 0.11184068769216537, -0.15810146927833557, 0.4474634826183319, 0.2684863805770874, -0.1576060652732849, 0.1956402212381363, -0.32558363676071167, 0.02773921936750412, -0.017832865938544273, -0.032690420746803284, 0.07401103526353836, -0.0889844074845314, 0.06763565540313721, -0.02536207251250744, 0.04590844735503197, 0.33653178811073303, 0.06945712864398956, 0.28666725754737854, 0.1888033002614975, -0.1831790804862976, -0.6564283967018127, -0.32596492767333984, -0.3428076505661011, 0.0946500152349472, 0.22194364666938782, -0.00010104643297381699, -0.13018958270549774, 0.23551082611083984, -0.09603366255760193, -0.18337145447731018, 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-0.01439209096133709, 0.07436817139387131, 0.18943586945533752, 0.27554064989089966, 0.08206130564212799, -0.056557778269052505, -0.5138020515441895, -0.404278963804245, 0.26435568928718567, -0.35366660356521606, -0.06234891340136528, 0.0903867557644844, 0.23333747684955597, 0.34355592727661133, 0.10801956802606583, -0.9401099681854248, -0.16612401604652405, 0.284512460231781, -0.22363728284835815, -0.4653303027153015, 0.32988250255584717, -0.23181821405887604, 0.05060470849275589, -0.07332805544137955, -0.17827720940113068, 0.046412814408540726, -0.016299866139888763, -0.14424249529838562, -0.23997719585895538]" 283,Book03_085,495,5154,858,1141,"This truthful description (of the tirthas) one should recite only unto the regenerate ones, unto those that are pious, unto one's son and friends and disciples and dependents. This narrative, without a rival, is blessed and holy and leadeth to heaven. Holy and entertaining and sanctifying, it is productive of merit and high worth. Destructive of every sin, it is a mystery that the great Rishis cherish with care. By reciting it in the midst of Brahmanas, one is cleansed of every sin, and ascends to heaven. This description of tirthas is auspicious and heaven-giving and sacred; ever blessed as it is, it destroys one's enemies; foremost of all accounts, it sharpens the intellect. By reading this narrative the sonless obtains sons, the destitute obtains riches, a person of the royal order conquereth the whole earth, the Vaisya cometh by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth the ocean (of the world). Purifying himself, he that listens daily to the merits of the different tirthas, recollects the incidents of many previous births and rejoices in heaven. Of the tirthas that have been recited here, some are easily accessible, while others are difficult of access. But he that is inspired with the desire of beholding all tirthas, should visit them even in imagination. Desirous of obtaining merit, the Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the Rishis equal unto celestials, all bathed in these tirthas. Do thou also, O thou of the Kuru race, observing the ordinance as explained by me, visit, with subdued senses, these tirthas, increasing thy merit, O thou of excellent vows. Men of piety and learning are able to visit these tirthas, by reason of their purified senses, their belief in Godhead, and their acquaintance with the Vedas. He that doth not observe vows, he that hath not his soul under control, he that is impure, he that is a thief, and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas. Thou art ever observant of virtue, and art of pure character. By thy virtue, O virtuous one, thou hast always gratified thy father and thy grand-father, and great-grand-fathers, and the gods with Brahma at their head, and the Rishis also, O thou versed in virtue! Thou who resemblest Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also eternal fame on earth!' ""Narada continued, 'Having cheerfully spoken thus, the illustrious Rishi Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and then. And Bhishma also, O tiger among men, well understanding the true import of the Shastras, wandered over the world at the command of Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his highly meritorious journey to the tirthas capable of destroying all sins. The man that ranges the earth in accordance with these injunctions, obtains the highest fruit of a hundred horse-sacrifices and earns salvation hereafter. Thou wilt, O son of Pritha, obtain merit consisting of the eight attributes, even like that which Bhishma, the foremost of the Kurus, had obtained of yore. And as thou wilt lead these ascetics to those tirthas, thy merit will be much greater. Those tirthas are infested by Rakshasas, and no one, save thyself, O son of Kuru race, can go there. Rising early he that reciteth this narrative by the celestial Rishis on the subject of the tirthas, becometh free from all sins. Those foremost of Rishis, Valmiki, and Kasyapa, and Atreya, and Kundajathara, and Viswamitra, and Gautama, and Asita, and Devala, and Markandeya, and Galava, and Bharadwaja, and Vasishtha, and the Muni Uddalaka, and Saunaka with his son, and Vyasa, that best of ascetics, and Durvasas, that foremost of Munis, and Javali of great austerities--all these illustrious Rishis endued with wealth of asceticism, are staying in expectation of thee. With these, O mighty king, do thou meet by visiting these tirthas. And, O illustrious monarch, a great Rishi of immeasurable energy, Lomasa by name, will come to thee. Do thou follow him, and me, and by turns visit these tirthas, O thou virtuous one! By this, thou wilt acquire great fame, like king Mahabhisha! O tiger among kings, even as the virtuous Yayati and king Pururavas, dost thou blaze forth with thy own virtue. Like king Bhagiratha and the illustrious Rama, dost thou shine among kings even as the Sun himself. And thou art, O great king, celebrated (in the world) even as Muni or Ikshwaku, or the highly famous Puru or Vainya! And as in days of yore the slayer of Vritra, after burning all his foes, ruled the three worlds, his mind freed from anxiety, so wilt thou rule thy subjects, after slaying all thy enemies. And, O thou of eyes like lotus leaves, having conquered the earth according to the customs of thy order, thou wilt obtain renown by thy virtue, even like Kartaviryaryuna.'"" Vaisampayana continued, ""O great king, having comforted the monarch thus, the illustrious Rishi Narada, bidding farewell to the king, disappeared there and then. And the virtuous Yudhishthira, reflecting upon the subject, began to recite unto the ascetics the merit attaching to tirthas!"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: This truthful description (of the tirthas) one should recite only unto the regenerate ones, unto those that are pious, unto one's son and friends and disciples and dependents. This narrative, without a rival, is blessed and holy and leadeth to heaven. Holy and entertaining and sanctifying, it is productive of merit and high worth. Destructive of every sin, it is a mystery that the great Rishis cherish with care. By reciting it in the midst of Brahmanas, one is cleansed of every sin, and ascends to heaven. This description of tirthas is auspicious and heaven-giving and sacred; ever blessed as it is, it destroys one's enemies; foremost of all accounts, it sharpens the intellect. By reading this narrative the sonless obtains sons, the destitute obtains riches, a person of the royal order conquereth the whole earth, the Vaisya cometh by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth the ocean (of the world). Purifying himself, he that listens daily to the merits of the different tirthas, recollects the incidents of many previous births and rejoices in heaven. Of the tirthas that have been recited here, some are easily accessible, while others are difficult of access. But he that is inspired with the desire of beholding all tirthas, should visit them even in imagination. Desirous of obtaining merit, the Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the Rishis equal unto celestials, all bathed in these tirthas. Do thou also, O thou of the Kuru race, observing the ordinance as explained by me, visit, with subdued senses, these tirthas, increasing thy merit, O thou of excellent vows. Men of piety and learning are able to visit these tirthas, by reason of their purified senses, their belief in Godhead, and their acquaintance with the Vedas. He that doth not observe vows, he that hath not his soul under control, he that is impure, he that is a thief, and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas. Thou art ever observant of virtue, and art of pure character. By thy virtue, O virtuous one, thou hast always gratified thy father and thy grand-father, and great-grand-fathers, and the gods with Brahma at their head, and the Rishis also, O thou versed in virtue! Thou who resemblest Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also eternal fame on earth!' ""Narada continued, 'Having cheerfully spoken thus, the illustrious Rishi Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and then. And Bhishma also, O tiger among men, well understanding the true import of the Shastras, wandered over the world at the command of Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his highly meritorious journey to the tirthas capable of destroying all sins. The man that ranges the earth in accordance with these injunctions, obtains the highest fruit of a hundred horse-sacrifices and earns salvation hereafter. Thou wilt, O son of Pritha, obtain merit consisting of the eight attributes, even like that which Bhishma, the foremost of the Kurus, had obtained of yore. And as thou wilt lead these ascetics to those tirthas, thy merit will be much greater. Those tirthas are infested by Rakshasas, and no one, save thyself, O son of Kuru race, can go there. Rising early he that reciteth this narrative by the celestial Rishis on the subject of the tirthas, becometh free from all sins. Those foremost of Rishis, Valmiki, and Kasyapa, and Atreya, and Kundajathara, and Viswamitra, and Gautama, and Asita, and Devala, and Markandeya, and Galava, and Bharadwaja, and Vasishtha, and the Muni Uddalaka, and Saunaka with his son, and Vyasa, that best of ascetics, and Durvasas, that foremost of Munis, and Javali of great austerities--all these illustrious Rishis endued with wealth of asceticism, are staying in expectation of thee. With these, O mighty king, do thou meet by visiting these tirthas. And, O illustrious monarch, a great Rishi of immeasurable energy, Lomasa by name, will come to thee. Do thou follow him, and me, and by turns visit these tirthas, O thou virtuous one! By this, thou wilt acquire great fame, like king Mahabhisha! O tiger among kings, even as the virtuous Yayati and king Pururavas, dost thou blaze forth with thy own virtue. Like king Bhagiratha and the illustrious Rama, dost thou shine among kings even as the Sun himself. And thou art, O great king, celebrated (in the world) even as Muni or Ikshwaku, or the highly famous Puru or Vainya! And as in days of yore the slayer of Vritra, after burning all his foes, ruled the three worlds, his mind freed from anxiety, so wilt thou rule thy subjects, after slaying all thy enemies. And, O thou of eyes like lotus leaves, having conquered the earth according to the customs of thy order, thou wilt obtain renown by thy virtue, even like Kartaviryaryuna.'"" Vaisampayana continued, ""O great king, having comforted the monarch thus, the illustrious Rishi Narada, bidding farewell to the king, disappeared there and then. And the virtuous Yudhishthira, reflecting upon the subject, began to recite unto the ascetics the merit attaching to tirthas!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who should one recite the truthful description of the tirthas to, according to the text? Answer 1: One should recite the truthful description of the tirthas to the regenerate ones, those who are pious, one's son, friends, disciples, and dependents. Reference 1: ""This truthful description (of the tirthas) one should recite only unto the regenerate ones, unto those that are pious, unto one's son and friends and disciples and dependents."" Question 2: What merit is obtained by reading the narrative of tirthas daily? Answer 2: By reading the narrative of tirthas daily, a person is cleansed of every sin and rejoices in heaven. Reference 2: ""Purifying himself, he that listens daily to the merits of the different tirthas, recollects the incidents of many previous births and rejoices in heaven."" Question 3: What merit is associated with visiting tirthas in imagination? Answer 3: Even if one cannot physically visit all the tirthas, desiring to behold them and visiting them in imagination also yields merit. Reference 3: ""Men of piety and learning are able to visit these tirthas, by reason of their purified senses, their belief in Godhead, and their acquaintance with the Vedas. He that doth not observe vows, he that hath not his soul under control, he that is impure, he that is a thief, and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas."" Question 4: What is the highest fruit obtained by a person who follows the injunctions and visits the tirthas? Answer 4: A person who follows the injunctions and visits the tirthas obtains the highest fruit, equivalent to the merit of a hundred horse-sacrifices, and earns salvation hereafter. Reference 4: ""The man that ranges the earth in accordance with these injunctions, obtains the highest fruit of a hundred horse-sacrifices and earns salvation hereafter.""","[0.105821393430233, -0.0627276822924614, -0.21474748849868774, 0.32017675042152405, 0.39141684770584106, -0.18666766583919525, -0.26495853066444397, 0.24099396169185638, -0.04937824606895447, 0.18664444983005524, -0.4185296595096588, 0.02534322440624237, 0.13449238240718842, -0.3376028835773468, -0.23315481841564178, -0.32673776149749756, 0.09800992906093597, -0.03515544533729553, -0.055322013795375824, 0.015405461192131042, -0.16129951179027557, 0.0723825991153717, 0.0009130726684816182, 0.3405238389968872, 0.2168087214231491, -0.011911146342754364, 0.08764404058456421, 0.15518197417259216, -0.010938386432826519, -0.3823120892047882, -0.20903043448925018, -0.08641510456800461, 0.11962549388408661, 0.680580735206604, -0.00010028814722318202, 0.09216390550136566, 0.18337514996528625, -0.02968841977417469, 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whose prowess is incapable of being baffled, and who is possessed of long arms and immeasurable intelligence. O thou of ascetic wealth, that hero is devoted to me, endued with ability, and well-skilled in weapons, and like unto the exalted Vasudeva himself. I know them both, Krishna and Arjuna, those destroyers of enemies, O Brahmana, endued with prowess, even as the puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes. And this is also what Narada knoweth, for he hath always spoken so unto me. I also know them to be Rishis, Nara and Narayana. Knowing him to possess the ability, I have sent him (on the mission). Not inferior unto Indra and fully competent (for the task), I have sent that son of a god to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and the son of Drona are invincible; these mighty warriors have been installed by Dhritarashtra's son in the command of his army. All these are versed in the Vedas, are heroic, and possessed of the knowledge of every weapon. Endued with great strength, these always desire to encounter Arjuna in fight. And Karna also of the Suta caste is a mighty warrior versed in celestial weapons. In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows (proceeding from him) constitute its tongues. The slaps of his left hand cased in leathern fence constitute the crackling of that flame. The dust of the battle-field is its smoke. Urged by the sons of Dhritarashtra even as the wind urgeth the fire, Karna like unto the all-consuming fire at the end of the Yuga that is sent by Death himself, will, without doubt, consume my troops like unto a heap of straw. Only that mighty mass of clouds called Arjuna, aided by Krishna like unto a powerful wind, with celestial weapon representing its fierce lightning, the white steeds, the rows of white cranes coursing underneath and the unbearable Gandiva, the rainbow ahead, is capable of extinguishing the blazing flame represented by Karna by means of its arrowy showers let off with unflagging steadiness. That conqueror of hostile cities, Vibhatsu, will, without doubt, succeed in obtaining from Indra himself all the celestial weapons with their fullness and life. Alone he is equal, I think, unto them all. Otherwise it is impossible (for us) to vanquish in fight all those foes, who have attained to eminent success in all their purposes. We shall behold Arjuna, that repressor of foes, fully equipped with celestial weapons, for Vibhatsu having once undertaken a task, never, droopeth under its weight. Without that hero, however, that best of men, ourselves, with Krishna, cannot be at rest in Kamyaka. Therefore, do thou mention some other wood that is sacred and delightful, and abounds in food and fruits, and that is inhabited by men of pious practices:--where we may pass some time, expecting the warlike Arjuna of unbaffled prowess, like the Chataka in expectation of gathering clouds. Do thou tell us of some asylums open to the regenerate ones, and lakes and streams and beautiful mountains. O Brahmana, deprived of Arjuna, I do not like to stay in this wood of Kamyaka. We wish to go somewhere else.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXXVI ""Vaisampayana continued, 'Having ascertained the opinion of his brothers, and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who was like unto the Grandsire himself, said, 'I have for the acquisition of arms, sent away that tiger among men, Jishnu, whose prowess is incapable of being baffled, and who is possessed of long arms and immeasurable intelligence. O thou of ascetic wealth, that hero is devoted to me, endued with ability, and well-skilled in weapons, and like unto the exalted Vasudeva himself. I know them both, Krishna and Arjuna, those destroyers of enemies, O Brahmana, endued with prowess, even as the puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes. And this is also what Narada knoweth, for he hath always spoken so unto me. I also know them to be Rishis, Nara and Narayana. Knowing him to possess the ability, I have sent him (on the mission). Not inferior unto Indra and fully competent (for the task), I have sent that son of a god to see the lord of the celestials and obtain weapons from him. Bhishma and Drona are Atirathas. Kripa and the son of Drona are invincible; these mighty warriors have been installed by Dhritarashtra's son in the command of his army. All these are versed in the Vedas, are heroic, and possessed of the knowledge of every weapon. Endued with great strength, these always desire to encounter Arjuna in fight. And Karna also of the Suta caste is a mighty warrior versed in celestial weapons. In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows (proceeding from him) constitute its tongues. The slaps of his left hand cased in leathern fence constitute the crackling of that flame. The dust of the battle-field is its smoke. Urged by the sons of Dhritarashtra even as the wind urgeth the fire, Karna like unto the all-consuming fire at the end of the Yuga that is sent by Death himself, will, without doubt, consume my troops like unto a heap of straw. Only that mighty mass of clouds called Arjuna, aided by Krishna like unto a powerful wind, with celestial weapon representing its fierce lightning, the white steeds, the rows of white cranes coursing underneath and the unbearable Gandiva, the rainbow ahead, is capable of extinguishing the blazing flame represented by Karna by means of its arrowy showers let off with unflagging steadiness. That conqueror of hostile cities, Vibhatsu, will, without doubt, succeed in obtaining from Indra himself all the celestial weapons with their fullness and life. Alone he is equal, I think, unto them all. Otherwise it is impossible (for us) to vanquish in fight all those foes, who have attained to eminent success in all their purposes. We shall behold Arjuna, that repressor of foes, fully equipped with celestial weapons, for Vibhatsu having once undertaken a task, never, droopeth under its weight. Without that hero, however, that best of men, ourselves, with Krishna, cannot be at rest in Kamyaka. Therefore, do thou mention some other wood that is sacred and delightful, and abounds in food and fruits, and that is inhabited by men of pious practices:--where we may pass some time, expecting the warlike Arjuna of unbaffled prowess, like the Chataka in expectation of gathering clouds. Do thou tell us of some asylums open to the regenerate ones, and lakes and streams and beautiful mountains. O Brahmana, deprived of Arjuna, I do not like to stay in this wood of Kamyaka. We wish to go somewhere else.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Yudhishthira send Arjuna on a mission? Answer 1: King Yudhishthira sent Arjuna on a mission to acquire weapons from Lord Indra, as Arjuna's prowess and abilities were considered exceptional and he was capable of obtaining divine weapons. Reference 1: ""I have for the acquisition of arms, sent away that tiger among men, Jishnu, whose prowess is incapable of being baffled, and who is possessed of long arms and immeasurable intelligence."" Question 2: How does King Yudhishthira describe Arjuna and Krishna in relation to Lord Vishnu? Answer 2: King Yudhishthira describes Arjuna and Krishna as none other than Lord Vishnu himself, possessed of the six attributes, emphasizing their divine nature. Reference 2: ""I know Vasudeva and Dhananjaya to be none else than Vishnu himself, possessed of the six attributes."" Question 3: What is Karna's reputation in the battle, as described by King Yudhishthira? Answer 3: King Yudhishthira describes Karna as a mighty warrior with the strength of the Wind-god in his weapons. He compares Karna to an all-consuming fire on the battlefield and expresses concern about his formidable prowess. Reference 3: ""In respect of the impetus of his weapons, he is endued with the strength of the Wind-god. Himself like a flame of fire, the arrows (proceeding from him) constitute its tongues."" Question 4: Why does King Yudhishthira express the need for Arjuna and divine weapons in facing their formidable foes? Answer 4: King Yudhishthira believes that Arjuna, equipped with celestial weapons and aided by Lord Krishna, is their best chance to vanquish their powerful foes, including Karna, Bhishma, Drona, and others. He emphasizes that they cannot succeed without Arjuna's divine abilities. Reference 4: ""Otherwise it is impossible (for us) to vanquish in fight all those foes, who have attained to eminent success in all their purposes.""","[0.11983632296323776, -0.1999465376138687, -0.18535061180591583, 0.18630975484848022, 0.4209561347961426, -0.11791287362575531, -0.27133306860923767, 0.12195120006799698, -0.5656194090843201, 0.014485808089375496, -0.25209668278694153, 0.349897176027298, 0.30324476957321167, -0.7223153710365295, 0.2801418900489807, -0.053678080439567566, -0.0182969868183136, 0.03405837342143059, -0.03648894652724266, -0.11049378663301468, -0.34790894389152527, 0.20405568182468414, -0.09163885563611984, 0.22573867440223694, 0.2365356683731079, -0.3606453239917755, 0.0995277389883995, 0.39807549118995667, -0.30169159173965454, -0.5577124953269958, 0.01844969391822815, -0.2161387801170349, 0.0036444198340177536, -0.0605509988963604, -0.00010165965795749798, 0.06121788173913956, 0.3704690635204315, 0.016488363966345787, -0.36845532059669495, 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are approved of by Brahmanas. O king, listen to me as I speak, thyself with the daughter of Drupada and thy brothers, wilt, O lord of men, be relieved from grief. And, O son of Pandu, by hearing only of these places, thou wilt acquire merit. And by visiting them thou wilt obtain merit a hundred times greater, O best of men! First, O king, I will, so far as I recollect, speak of the beautiful eastern country, much regarded, O Yudhishthira, by royal Rishis. In that direction, O Bharata is a place called Naimisha which is regarded by the celestials. There in that region are several sacred tirthas belonging to the gods. There also is the sacred and beautiful Gomati which is adored by celestial Rishis and there also in [possibly 'is'?--JBH] the sacrificial region of the gods and the sacrificial stake of Surya. In that quarter also is that best of hills called Gaya, which is sacred and much regarded by royal ascetics. There on that hill, is the auspicious lake called Brahmasara which is adored by celestial Rishis. It is for this that the ancients say that one should wish for many sons, so that even one among them may visit Gaya, celebrate the horse-sacrifice or give away a nila bull, and thereby deliver ten generations of his race up and down. There, O monarch, is a great river, and spot called Gayasira. In Gayasira is a banian, which is called by the Brahmanas the Eternal banian, for the food that is offered there to the Pitris becometh eternal, O exalted one! The great river that floweth by the place is known by the name of Phalgu, and its waters are all sacred. And, O bull among the Bharatas, there also, in that place, is the Kausiki, whose basin abounds in various fruit and roots, and where Viswamitra endued with wealth of asceticism acquired Brahmanahood. Towards that direction also is the sacred Ganga, on whose banks Bhagiratha celebrated many sacrifices with profuse gifts (to Brahmanas). They say that in the country of Panchala, there is a wood called Utpala, where Viswamitra of Kusika's race had performed sacrifices with his son, and where beholding the relics of Viswamitra's superhuman power, Rama, the son of Jamadagni, recited the praises of his ancestry. At Kamyaka, Kusika's son had quaffed the Soma juice with Indra. Then abandoning the Kshatriya order, he began to say, I am a Brahmana.' In that quarter, O hero is the sacred confluence of Ganga and Yamuna which is celebrated over the world. Holy and sin-destroying, that tirtha is much regarded by the Rishis. It is there that the soul of all things, the Grandsire, had, in olden days, performed his sacrifice, and it is for this, O chief of the Bharata race, that the place hath come to be called Prayaga. In this direction, O foremost of kings, lieth the excellent asylum of Agastya, O monarch, and the forest called Tapasa, decked by many ascetics. And there also is the great tirtha called Hiranyavinda on the Kalanjara hills, and that best of mountains called Agastya, which is beautiful, sacred and auspicious. In that quarter, O descendant of the Kuru race, is the mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu race. There, O son of Kunti, the Grandsire performed sacrifices of yore. There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there also, O king, is that sacred river known by the name of the merit-bestowing Brahmasara, whose banks are inhabited by persons whose sins have been washed away, and whose sight alone produceth merit. In that direction also lieth the high-souled Matanga's excellent asylum, called Kedara which is sacred and auspicious and celebrated over the world. And there also is the mountain called Kundoda, which is so delightful and abounding in fruits and roots and waters, and where the king of the Nishadhas (Nala) had slaked his thirst and rested for a while. In that quarter also is the delightful Deva-vana which is graced by ascetics. There also are the rivers Vahuda and Nanda on the mountain's crest. O mighty king, I have described unto thee all the tirthas and sacred spots in the Eastern quarter. Do thou now hear of the sacred tirthas, and rivers and mountains and holy spots in the other three quarters!'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXXVII Vaisampayana said, ""Beholding the Pandavas afflicted with anxiety and depressed in spirits, Dhaumya, who resembled Vrihaspati, spake thus, comforting them, 'O bull of the Bharata race, O sinless one, listen to me as I mention certain sacred asylums and regions and tirthas and mountains that are approved of by Brahmanas. O king, listen to me as I speak, thyself with the daughter of Drupada and thy brothers, wilt, O lord of men, be relieved from grief. And, O son of Pandu, by hearing only of these places, thou wilt acquire merit. And by visiting them thou wilt obtain merit a hundred times greater, O best of men! First, O king, I will, so far as I recollect, speak of the beautiful eastern country, much regarded, O Yudhishthira, by royal Rishis. In that direction, O Bharata is a place called Naimisha which is regarded by the celestials. There in that region are several sacred tirthas belonging to the gods. There also is the sacred and beautiful Gomati which is adored by celestial Rishis and there also in [possibly 'is'?--JBH] the sacrificial region of the gods and the sacrificial stake of Surya. In that quarter also is that best of hills called Gaya, which is sacred and much regarded by royal ascetics. There on that hill, is the auspicious lake called Brahmasara which is adored by celestial Rishis. It is for this that the ancients say that one should wish for many sons, so that even one among them may visit Gaya, celebrate the horse-sacrifice or give away a nila bull, and thereby deliver ten generations of his race up and down. There, O monarch, is a great river, and spot called Gayasira. In Gayasira is a banian, which is called by the Brahmanas the Eternal banian, for the food that is offered there to the Pitris becometh eternal, O exalted one! The great river that floweth by the place is known by the name of Phalgu, and its waters are all sacred. And, O bull among the Bharatas, there also, in that place, is the Kausiki, whose basin abounds in various fruit and roots, and where Viswamitra endued with wealth of asceticism acquired Brahmanahood. Towards that direction also is the sacred Ganga, on whose banks Bhagiratha celebrated many sacrifices with profuse gifts (to Brahmanas). They say that in the country of Panchala, there is a wood called Utpala, where Viswamitra of Kusika's race had performed sacrifices with his son, and where beholding the relics of Viswamitra's superhuman power, Rama, the son of Jamadagni, recited the praises of his ancestry. At Kamyaka, Kusika's son had quaffed the Soma juice with Indra. Then abandoning the Kshatriya order, he began to say, I am a Brahmana.' In that quarter, O hero is the sacred confluence of Ganga and Yamuna which is celebrated over the world. Holy and sin-destroying, that tirtha is much regarded by the Rishis. It is there that the soul of all things, the Grandsire, had, in olden days, performed his sacrifice, and it is for this, O chief of the Bharata race, that the place hath come to be called Prayaga. In this direction, O foremost of kings, lieth the excellent asylum of Agastya, O monarch, and the forest called Tapasa, decked by many ascetics. And there also is the great tirtha called Hiranyavinda on the Kalanjara hills, and that best of mountains called Agastya, which is beautiful, sacred and auspicious. In that quarter, O descendant of the Kuru race, is the mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu race. There, O son of Kunti, the Grandsire performed sacrifices of yore. There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there also, O king, is that sacred river known by the name of the merit-bestowing Brahmasara, whose banks are inhabited by persons whose sins have been washed away, and whose sight alone produceth merit. In that direction also lieth the high-souled Matanga's excellent asylum, called Kedara which is sacred and auspicious and celebrated over the world. And there also is the mountain called Kundoda, which is so delightful and abounding in fruits and roots and waters, and where the king of the Nishadhas (Nala) had slaked his thirst and rested for a while. In that quarter also is the delightful Deva-vana which is graced by ascetics. There also are the rivers Vahuda and Nanda on the mountain's crest. O mighty king, I have described unto thee all the tirthas and sacred spots in the Eastern quarter. Do thou now hear of the sacred tirthas, and rivers and mountains and holy spots in the other three quarters!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice does Dhaumya offer to King Yudhishthira and his brothers to relieve their grief? Answer 1: Dhaumya advises King Yudhishthira and his brothers to visit sacred asylums, tirthas, mountains, and regions, assuring them that it will help relieve their grief and bring merit. He also suggests that by merely hearing about these places, they can acquire merit. Reference 1: ""O bull of the Bharata race, O sinless one, listen to me as I mention certain sacred asylums and regions and tirthas and mountains that are approved of by Brahmanas."" Question 2: What significance does Dhaumya attach to the place called Gaya and the Brahmasara lake? Answer 2: Dhaumya mentions that Gaya is a sacred hill where a lake called Brahmasara exists. Offering rituals and prayers at Gaya and Brahmasara can deliver ten generations of one's ancestors up and down the lineage, which is considered highly meritorious. Reference 2: ""In Gayasira is a banian, which is called by the Brahmanas the Eternal banian, for the food that is offered there to the Pitris becometh eternal, O exalted one!"" Question 3: Which rivers and confluence are mentioned as sacred in the Eastern quarter, and why are they regarded as holy? Answer 3: Dhaumya mentions the sacred Gomati, the sacrificial region of the gods, and the stake of Surya. He also talks about the confluence of the Ganga and Yamuna at Prayaga, which is regarded as holy because it was where the Grandsire (Brahma) performed a sacrifice in ancient times. Reference 3: ""In that direction, O Bharata is a place called Naimisha which is regarded by the celestials... In this direction, lieth the excellent asylum of Agastya, O monarch, and the forest called Tapasa, decked by many ascetics."" Question 4: Who are some of the legendary Rishis and events associated with the Eastern quarter as mentioned by Dhaumya? Answer 4: Dhaumya mentions various Rishis and events associated with the Eastern quarter, including Viswamitra's performances of sacrifices, the tirtha of Hiranyavinda on the Kalanjara hills, and the sacred river Brahmasara. He also mentions the asylum of Agastya, the mountain called Mahendra where the Grandsire performed sacrifices, and Matanga's asylum called Kedara. Reference 4: ""In that quarter, O descendant of the Kuru race, is the mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu race... In that direction also lieth the high-souled Matanga's excellent asylum, called Kedara, which is sacred and auspicious.""","[-0.12592695653438568, 0.08347804099321365, -0.29770517349243164, 0.309388667345047, 0.5138780474662781, -0.13131187856197357, -0.2134152203798294, 0.3001141846179962, -0.2564150094985962, 0.05209013819694519, -0.21499106287956238, 0.03322073072195053, 0.1304181069135666, -0.49689486622810364, 0.10932721942663193, -0.413583904504776, -0.019223833456635475, 0.18170757591724396, 0.06730735301971436, -0.012927486561238766, -0.31582289934158325, 0.12932516634464264, -0.16843092441558838, 0.23793970048427582, 0.17037363350391388, -0.08280940353870392, 0.09472750872373581, 0.3663521111011505, -0.24892638623714447, -0.7071731686592102, -0.2968595325946808, -0.370285302400589, 0.06798643618822098, 0.23758266866207123, -9.886155748972669e-05, -0.16796234250068665, 0.38957324624061584, -0.01521979458630085, -0.2873358428478241, 0.06571976840496063, -0.21530354022979736, 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In that quarter lieth the sacred and auspicious river Godavari, full of water abounding in groves and frequented by ascetics. In that direction also are the rivers Venna and Bhimarathi, both capable of destroying sin and fear, and abounding in birds and deer, and graced with abodes of ascetics. In that region also, O bull of the Bharata race, is the tirtha of the royal ascetic, Nriga viz., the river Payoshni, which is delightful and full of waters and visited by Brahmanas. There the illustrious Markandeya, of high ascetic merit sang the praises in verse of king Nriga's line! We have heard respecting the sacrificing king Nriga that which really took place while he was performing a sacrifice in the excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra became intoxicated with quaffing the Soma, and the Brahmanas, with the gifts they received. The water of the Payoshni, taken up (in vessel), or flowing along the ground, or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death. Higher than heaven itself, and pure, and created and bestowed by the trident-bearing god, there in that tirtha is an image of Mahadeva beholding which a mortal goeth to the region of Siva. Placing on one scale Ganga and the other rivers with their waters, and on the other, the Payoshni, the latter, in my opinion would be superior to all the tirthas, together, in point of merit! Then, O foremost of the Bharata race, on the mountain called Varunasrotasa is the sacred and auspicious wood of Mathara abounding in fruits and roots, and containing a sacrificial stake. Then, O king, it is said that in the region on the north of the Praveni, and about the sacred asylum of Kanwa, are many woody retreats of ascetics. And, O child, in the tirtha called Surparaka are two sacrificial platforms of the illustrious Jamadagni, called Pashana and Punaschandra, O Bharata! And, O son of Kunti, in that spot is the tirtha called Asoka abounding in woody retreats of ascetics. And, O Yudhishthira, in the country of the Pandyas are the tirthas named Agastya and Varuna! And, O bull among men, there, amongst the Pandavas, is the tirtha called the Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that asylum the gods had undergone penances impelled by the desire of obtaining salvation. In that region also is the lake of Gokarna which is celebrated over the three worlds, hath an abundance of cool waters, and is sacred, auspicious, and capable, O child, of producing great merit. That lake is extremely difficult of access to men of unpurified souls. Near to that tirtha is the sacred asylum of Agastya's disciple, the mountain Devasabha, which abounds in trees and grass, and fruits and roots. And there also is the Vaiduryya mountain, which is delightful abounding in gems and capable of bestowing great merit. There on that mountain is the asylum of Agastya abounding in fruits and roots and water.'"" ""I shall now, O lord of men, describe the sacred spots, and asylums, and rivers and lakes belonging to the Surashtra country! O Yudhishthira, the Brahmanas say that on the sea-coast is the Chamasodbheda, and also Prabhasa, that tirtha which is much regarded by the gods. There also is the tirtha called Pindaraka, frequented by ascetics and capable of producing great merit. In that region is a mighty hill named Ujjayanta which conduceth to speedy success. Regarding it the celestial Rishi Narada of great intelligence hath recited an ancient sloka. Do thou listen to it, O Yudhishthira! By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven. There also is Dwaravati, producing great merit, where dwelleth the slayer of Madhu, who is the Ancient one in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and persons acquainted with the philosophy of the soul say that the illustrious Krishna is eternal Virtue. Govinda is said to be the purest of all pure things, the righteous of the righteous and the auspicious of the auspicious. In all the three worlds, He of eyes like lotus-leaves is the God of gods, and is eternal. He is the pure soul and the active principle of life, is the Supreme Brahma and is the lord of all. That slayer of Madhu, Hari of inconceivable soul, dwelleth there!"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXXVIII ""Dhaumya continued, 'Listen, O Bharata, I shall now narrate to thee in detail according to my knowledge, the sacred tirthas of the south. In that quarter lieth the sacred and auspicious river Godavari, full of water abounding in groves and frequented by ascetics. In that direction also are the rivers Venna and Bhimarathi, both capable of destroying sin and fear, and abounding in birds and deer, and graced with abodes of ascetics. In that region also, O bull of the Bharata race, is the tirtha of the royal ascetic, Nriga viz., the river Payoshni, which is delightful and full of waters and visited by Brahmanas. There the illustrious Markandeya, of high ascetic merit sang the praises in verse of king Nriga's line! We have heard respecting the sacrificing king Nriga that which really took place while he was performing a sacrifice in the excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra became intoxicated with quaffing the Soma, and the Brahmanas, with the gifts they received. The water of the Payoshni, taken up (in vessel), or flowing along the ground, or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death. Higher than heaven itself, and pure, and created and bestowed by the trident-bearing god, there in that tirtha is an image of Mahadeva beholding which a mortal goeth to the region of Siva. Placing on one scale Ganga and the other rivers with their waters, and on the other, the Payoshni, the latter, in my opinion would be superior to all the tirthas, together, in point of merit! Then, O foremost of the Bharata race, on the mountain called Varunasrotasa is the sacred and auspicious wood of Mathara abounding in fruits and roots, and containing a sacrificial stake. Then, O king, it is said that in the region on the north of the Praveni, and about the sacred asylum of Kanwa, are many woody retreats of ascetics. And, O child, in the tirtha called Surparaka are two sacrificial platforms of the illustrious Jamadagni, called Pashana and Punaschandra, O Bharata! And, O son of Kunti, in that spot is the tirtha called Asoka abounding in woody retreats of ascetics. And, O Yudhishthira, in the country of the Pandyas are the tirthas named Agastya and Varuna! And, O bull among men, there, amongst the Pandavas, is the tirtha called the Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that asylum the gods had undergone penances impelled by the desire of obtaining salvation. In that region also is the lake of Gokarna which is celebrated over the three worlds, hath an abundance of cool waters, and is sacred, auspicious, and capable, O child, of producing great merit. That lake is extremely difficult of access to men of unpurified souls. Near to that tirtha is the sacred asylum of Agastya's disciple, the mountain Devasabha, which abounds in trees and grass, and fruits and roots. And there also is the Vaiduryya mountain, which is delightful abounding in gems and capable of bestowing great merit. There on that mountain is the asylum of Agastya abounding in fruits and roots and water.'"" ""I shall now, O lord of men, describe the sacred spots, and asylums, and rivers and lakes belonging to the Surashtra country! O Yudhishthira, the Brahmanas say that on the sea-coast is the Chamasodbheda, and also Prabhasa, that tirtha which is much regarded by the gods. There also is the tirtha called Pindaraka, frequented by ascetics and capable of producing great merit. In that region is a mighty hill named Ujjayanta which conduceth to speedy success. Regarding it the celestial Rishi Narada of great intelligence hath recited an ancient sloka. Do thou listen to it, O Yudhishthira! By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven. There also is Dwaravati, producing great merit, where dwelleth the slayer of Madhu, who is the Ancient one in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and persons acquainted with the philosophy of the soul say that the illustrious Krishna is eternal Virtue. Govinda is said to be the purest of all pure things, the righteous of the righteous and the auspicious of the auspicious. In all the three worlds, He of eyes like lotus-leaves is the God of gods, and is eternal. He is the pure soul and the active principle of life, is the Supreme Brahma and is the lord of all. That slayer of Madhu, Hari of inconceivable soul, dwelleth there!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Which rivers and tirthas in the southern direction does Dhaumya mention as sacred, and what significance do they hold? Answer 1: Dhaumya mentions several sacred rivers and tirthas in the southern direction, including the Godavari, Venna, Bhimarathi, and the river Payoshni. These rivers are known for their purity, abundance of water, and association with ascetics and sacred rituals. The Payoshni, in particular, is said to have the power to cleanse a person from sins committed until the day of their death. Reference 1: ""Listen, O Bharata, I shall now narrate to thee in detail according to my knowledge, the sacred tirthas of the south... The water of the Payoshni, taken up (in vessel), or flowing along the ground, or conveyed by the wind, can cleanse a person from whatever sins he may commit till the day of his death."" Question 2: What is the significance of the tirtha called Varaha on the river Payoshni? Answer 2: The tirtha called Varaha on the river Payoshni is considered highly sacred and auspicious. It is the place where an image of Lord Mahadeva exists, and beholding this image is believed to enable a mortal to attain the region of Lord Shiva. Reference 2: ""Higher than heaven itself, and pure, and created and bestowed by the trident-bearing god, there in that tirtha is an image of Mahadeva beholding which a mortal goeth to the region of Siva."" Question 3: What is the significance of the lake of Gokarna, and why is it difficult for those with impure souls to access it? Answer 3: The lake of Gokarna is celebrated over the three worlds, abounds in cool waters, and is considered sacred and auspicious. It is capable of producing great merit. However, it is difficult for individuals with impure souls to access this tirtha, indicating that only those with purity of heart and intention can benefit from it. Reference 3: ""That lake is extremely difficult of access to men of unpurified souls."" Question 4: What sacred hill is mentioned in the Surashtra country, and what merit does it bestow upon those who perform austerities there? Answer 4: In the Surashtra country, there is a mighty hill named Ujjayanta. Performing austerities on this sacred hill, which is abundant in birds and animals, is believed to make a person highly regarded in heaven. It bestows great merit upon those who seek spiritual growth and purification through penance. Reference 4: ""By performing austerities on the sacred hill of Ujjayanta in Surashtra, that abounds in birds and animals, a person becometh regarded in heaven."" Question 5: What significance does Dwaravati hold, and who is said to dwell there? Answer 5: Dwaravati is regarded as a place that produces great merit. It is the dwelling place of Lord Krishna, who is described as the slayer of the demon Madhu and the embodiment of eternal virtue. Lord Krishna is considered the Supreme Being and the God of gods, and His abode in Dwaravati is highly auspicious. Reference 5: ""Dwaravati, producing great merit, where dwelleth the slayer of Madhu, who is the Ancient one in embodied form, and eternal virtue.""","[-0.13428612053394318, 0.09374421089887619, -0.2965286672115326, 0.2286013811826706, 0.2891836166381836, -0.23255924880504608, -0.07921674102544785, 0.20622777938842773, -0.252318799495697, 0.0928574874997139, -0.3218440115451813, 0.3912479281425476, 0.27614426612854004, -0.5386735200881958, 0.22347894310951233, -0.29655134677886963, -0.10420723259449005, -0.06513536721467972, 0.0382564403116703, -0.08363582193851471, -0.09699715673923492, 0.23964783549308777, -0.1445426493883133, 0.14627797901630402, 0.3792116343975067, 0.030008146539330482, 0.2303866147994995, 0.4651159346103668, -0.3144404888153076, -0.7155486345291138, -0.3207143545150757, -0.35660848021507263, 0.0030022438149899244, 0.26297062635421753, -0.00010113316966453567, -0.10119408369064331, 0.23716986179351807, -0.16123874485492706, -0.41844820976257324, 0.1721542328596115, 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All the tirthas and sacred spots, and rivers and woods and foremost of mountains that are in the three worlds, all the gods with the Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of the Kurus, always come, O Bharata, to bathe in the sacred waters of the Narmada. And it hath been heard by us that the sacred asylum of the Muni Visravas, had stood there, and that there was born the lord of treasures, Kuvera, having men for his vehicles. There also is that foremost of hills, the sacred and auspicious Vaidurya peak abounding with trees that are green and which are always graced with fruit and flowers. O lord of the earth, on the top of that mountain is a sacred tank decked with full-blown lotus and resorted to by the gods and the Gandharvas. Many are the wonders, O mighty monarch, that may be seen on that sacred mountain which is like unto heaven itself and which is visited by celestial Rishis. There, O subjugator of hostile cities, is the sacred river called Viswamitra belonging to the royal sage of that name and which abounds, O king, in many sacred tirthas. It was on the banks of this river, that Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and obtained once more the eternal regions of the righteous. Here also are the well-known lake called Punya, the mountain called Mainaka, and that other mountain called Asita abounding in fruits and roots. And here also is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of Chyavana also, which is famed over every country, O son of Pandu! In that spot, O exalted one, men attain to (ascetic) success without severe austerities. Here also, O mighty king, is the region called Jamvumarga, inhabited by birds and deer, and which constitutes the retreat of ascetics with souls under control, O thou foremost of those that have subdued their senses! Next lie the exceedingly sacred Ketumala, and Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and the well-known woods of Saindhava which are sacred and inhabited by the regenerate ones. There also is the celebrated tank of the Grandsire, called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and Rishis. Moved by the desire of obtaining its protection, the Creator sang this verse at Pushkara, O chief of the Kurus and foremost of virtuous men! If a person of pure soul purposes a pilgrimage to the Pushkaras in imagination even, he becometh purged from all his sins and rejoiceth in heaven!'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXXIX ""Dhaumya continued, 'I shall describe to thee those sacred spots capable of producing merit that lie on the west, in the country of the Anarttas, O Bharata, there, flows in a westward course the sacred river Narmada, graced by Priyangu and mango trees, and engarlanded with thickest of canes. All the tirthas and sacred spots, and rivers and woods and foremost of mountains that are in the three worlds, all the gods with the Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of the Kurus, always come, O Bharata, to bathe in the sacred waters of the Narmada. And it hath been heard by us that the sacred asylum of the Muni Visravas, had stood there, and that there was born the lord of treasures, Kuvera, having men for his vehicles. There also is that foremost of hills, the sacred and auspicious Vaidurya peak abounding with trees that are green and which are always graced with fruit and flowers. O lord of the earth, on the top of that mountain is a sacred tank decked with full-blown lotus and resorted to by the gods and the Gandharvas. Many are the wonders, O mighty monarch, that may be seen on that sacred mountain which is like unto heaven itself and which is visited by celestial Rishis. There, O subjugator of hostile cities, is the sacred river called Viswamitra belonging to the royal sage of that name and which abounds, O king, in many sacred tirthas. It was on the banks of this river, that Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and obtained once more the eternal regions of the righteous. Here also are the well-known lake called Punya, the mountain called Mainaka, and that other mountain called Asita abounding in fruits and roots. And here also is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of Chyavana also, which is famed over every country, O son of Pandu! In that spot, O exalted one, men attain to (ascetic) success without severe austerities. Here also, O mighty king, is the region called Jamvumarga, inhabited by birds and deer, and which constitutes the retreat of ascetics with souls under control, O thou foremost of those that have subdued their senses! Next lie the exceedingly sacred Ketumala, and Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and the well-known woods of Saindhava which are sacred and inhabited by the regenerate ones. There also is the celebrated tank of the Grandsire, called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and Rishis. Moved by the desire of obtaining its protection, the Creator sang this verse at Pushkara, O chief of the Kurus and foremost of virtuous men! If a person of pure soul purposes a pilgrimage to the Pushkaras in imagination even, he becometh purged from all his sins and rejoiceth in heaven!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What is the significance of the river Narmada, and why is it considered sacred? Answer 1: The river Narmada is considered sacred because it flows westward through the country of the Anarttas. It is graced by Priyangu and mango trees and adorned with thick canes. All the tirthas, sacred spots, rivers, woods, and mountains in the three worlds are believed to come to bathe in the sacred waters of the Narmada. Additionally, the sacred asylum of the Muni Visravas and the birthplace of the lord of treasures, Kuvera, are associated with the river Narmada. Reference 1: ""there, flows in a westward course the sacred river Narmada, graced by Priyangu and mango trees, and engarlanded with thickest of canes. All the tirthas and sacred spots, and rivers and woods and foremost of mountains that are in the three worlds, all the gods with the Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of the Kurus, always come, O Bharata, to bathe in the sacred waters of the Narmada."" Question 2: What are some of the prominent sacred spots and tirthas mentioned in the western region, near the river Narmada? Answer 2: In the western region near the river Narmada, some of the prominent sacred spots and tirthas mentioned include the Vaidurya peak, a sacred tank atop the mountain, the Viswamitra river with its numerous tirthas, the lake Punya, mountains like Mainaka and Asita, the asylums of Kakshasena and Chyavana, the region called Jamvumarga, the woods of Saindhava, the sacred tank Pushkara, and the well-known woods of Ketumala and Medhya. All these places are revered by ascetics and are believed to be capable of producing great merit. Reference 2: ""Here also are the well-known lake called Punya, the mountain called Mainaka, and that other mountain called Asita abounding in fruits and roots. And here also is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of Chyavana also, which is famed over every country, O son of Pandu!"" Question 3: What significance does the tank of Pushkara hold, and what benefit is obtained by merely purposing a pilgrimage to it? Answer 3: The tank of Pushkara is highly significant and is the favorite abode of the Vaikanasas, Siddhas, and Rishis. Purposing a pilgrimage to the Pushkaras, even in imagination, is believed to purify a person from all their sins and bring joy in heaven. The Creator himself has sung praises of Pushkara, emphasizing its purifying and meritorious qualities. Reference 3: ""If a person of pure soul purposes a pilgrimage to the Pushkaras in imagination even, he becometh purged from all his sins and rejoiceth in heaven!""","[-0.014447343535721302, 0.25855714082717896, -0.2900516092777252, 0.25385093688964844, 0.2616977095603943, -0.1828622668981552, -0.06399264186620712, 0.33374667167663574, 0.06497525423765182, 0.06620921939611435, -0.174613818526268, 0.17401620745658875, 0.11757238954305649, -0.6131011247634888, 0.14992927014827728, -0.2674877941608429, 0.008340975269675255, 0.012036615051329136, -0.10483131557703018, -0.11590408533811569, -0.2590493857860565, 0.23125392198562622, -0.23913569748401642, 0.08359520882368088, 0.14494870603084564, -0.12304794043302536, 0.20494303107261658, 0.47145789861679077, -0.26498332619667053, -0.57570481300354, -0.35794952511787415, -0.3430073857307434, -0.07461394369602203, 0.08481300622224808, -9.905231127049774e-05, -0.10907686501741409, 0.3375038504600525, -0.17082172632217407, -0.16003933548927307, 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Do thou, O exalted one, listen to me attentively. By hearing this narration, O hero, one acquireth a reverential frame of mind, which conduceth to much good. In that region is the highly sacred Saraswati abounding in tirthas and with banks easy of descent. There also, O son of Pandu, is the ocean-going and impetuous Yamuna, and the tirtha called Plakshavatarana, productive of high merit and prosperity. It was there that the regenerate ones having performed the Saraswata sacrifice, bathed on the completion there of. O sinless one, is the well-known celestial tirtha called Agnisiras, which is productive of great merit. There king Sahadeva had celebrated a sacrifice measuring out the ground by a throw of the Samya. It is for this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in verse. Those verses are still current in this world, being recited by the regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial fire, with gifts in a hundred thousands to Brahmanas. There the illustrious king, the imperial Bharata, performed five and thirty horse-sacrifices. O child, we have heard that Sarabhanga of yore used to fully gratify the desires of the regenerate ones. There in this region is his celebrated asylum productive of great merit. In that region also, O son of Pritha, is the river Saraswati, which is ever worshipped by the god, where, in days of yore, the Valikhilyas, O great king, performed sacrifices. In that region also, O Yudhishthira, is the well-known river Drisadwati, which is productive of great merit. Then, O chief of men, are Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred asylum in the world of illustrious Anandayasas of excellent vows and great energy, and which are celebrated over the three worlds. Here also, O lord of men, the illustrious Etavarna and Avavarana versed in the Vedas, learned in Vedic lore, and proficient in the knowledge of Vedic rites, performed meritorious sacrifices, O chief of the Bharata race! There also is Visakhayupa to which, in days of yore, came the gods with Varuna and Indra, and practised ascetic austerities. And therefore is that spot so eminently sacred. Here also is Palasaka, where the great and illustrious and highly blessed Rishi Jamadagni performed sacrifices. There all the principal rivers in their embodied forms taking their respective waters stood surrounding that best of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding that high-souled one's initiation, sang the following sloka: 'The river coming to the illustrious Jamadagni while sacrificing unto the gods gratified the Brahmanas with offerings of honey.' O Yudhishthira, the spot where Ganga rusheth past, cleaving the foremost of mountains which is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and inhabited by hunters, and Kinnaras, is called Gangadwara. O king, Sanatkumara regardeth that spot visited by Brahmarshis, as also the tirtha Kanakhala (that is near to it), as sacred. There also is the mountain named Puru which is resorted to by great Rishis and where Pururavas was born, and Bhrigu practised ascetic austerities. For this it is, O king, that asylum hath become known as the great peak of Bhrigutunga. Near that peak is the sacred and extensive Vadari, that highly meritorious asylum, famed over the three worlds, of him, O bull of the Bharata race, who is the Present, the Past and the Future, who is called Narayana and the lord Vishnu, who is eternal and the best of male beings, and who is pre-eminently illustrious. Near Vadari, the cool current of Ganga was formerly warm, and the banks there were overspread with golden sands. There the gods and Rishis of high fortune and exceeding effulgence, approaching the divine lord Narayana, always worship him. The entire universe with all its tirthas and holy spots is there where dwelleth the divine and eternal Narayana, the Supreme soul, for he is Merit, he is the Supreme Brahma, he is tirtha, he is the ascetic retreat, he is the First, he is the foremost of gods, and he is the great Lord of all creatures. He is eternal, he is the great Creator, and he is the highest state of blessedness. Learned persons versed in the scriptures attain to great happiness by knowing him. In that spot are the celestial Rishis, the Siddhas, and, indeed, all the Rishis,--where dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let no doubt enter thy heart that that spot is the foremost of all holy spots. These, O lord of earth, are the tirthas and sacred spots on earth, that I have recited, O best of men! These all are visited by the Vasus, the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious Rishis resembling the celestials themselves. By journeying, O son of Kunti, to those places, with the Brahmanas and ascetics that are with thee and with thy blessed brothers, thou wilt be freed from anxiety!"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XC ""Dhaumya continued, 'O tiger among kings, I shall now describe those tirthas and sacred spots that lie to the north. Do thou, O exalted one, listen to me attentively. By hearing this narration, O hero, one acquireth a reverential frame of mind, which conduceth to much good. In that region is the highly sacred Saraswati abounding in tirthas and with banks easy of descent. There also, O son of Pandu, is the ocean-going and impetuous Yamuna, and the tirtha called Plakshavatarana, productive of high merit and prosperity. It was there that the regenerate ones having performed the Saraswata sacrifice, bathed on the completion there of. O sinless one, is the well-known celestial tirtha called Agnisiras, which is productive of great merit. There king Sahadeva had celebrated a sacrifice measuring out the ground by a throw of the Samya. It is for this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in verse. Those verses are still current in this world, being recited by the regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial fire, with gifts in a hundred thousands to Brahmanas. There the illustrious king, the imperial Bharata, performed five and thirty horse-sacrifices. O child, we have heard that Sarabhanga of yore used to fully gratify the desires of the regenerate ones. There in this region is his celebrated asylum productive of great merit. In that region also, O son of Pritha, is the river Saraswati, which is ever worshipped by the god, where, in days of yore, the Valikhilyas, O great king, performed sacrifices. In that region also, O Yudhishthira, is the well-known river Drisadwati, which is productive of great merit. Then, O chief of men, are Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred asylum in the world of illustrious Anandayasas of excellent vows and great energy, and which are celebrated over the three worlds. Here also, O lord of men, the illustrious Etavarna and Avavarana versed in the Vedas, learned in Vedic lore, and proficient in the knowledge of Vedic rites, performed meritorious sacrifices, O chief of the Bharata race! There also is Visakhayupa to which, in days of yore, came the gods with Varuna and Indra, and practised ascetic austerities. And therefore is that spot so eminently sacred. Here also is Palasaka, where the great and illustrious and highly blessed Rishi Jamadagni performed sacrifices. There all the principal rivers in their embodied forms taking their respective waters stood surrounding that best of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding that high-souled one's initiation, sang the following sloka: 'The river coming to the illustrious Jamadagni while sacrificing unto the gods gratified the Brahmanas with offerings of honey.' O Yudhishthira, the spot where Ganga rusheth past, cleaving the foremost of mountains which is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and inhabited by hunters, and Kinnaras, is called Gangadwara. O king, Sanatkumara regardeth that spot visited by Brahmarshis, as also the tirtha Kanakhala (that is near to it), as sacred. There also is the mountain named Puru which is resorted to by great Rishis and where Pururavas was born, and Bhrigu practised ascetic austerities. For this it is, O king, that asylum hath become known as the great peak of Bhrigutunga. Near that peak is the sacred and extensive Vadari, that highly meritorious asylum, famed over the three worlds, of him, O bull of the Bharata race, who is the Present, the Past and the Future, who is called Narayana and the lord Vishnu, who is eternal and the best of male beings, and who is pre-eminently illustrious. Near Vadari, the cool current of Ganga was formerly warm, and the banks there were overspread with golden sands. There the gods and Rishis of high fortune and exceeding effulgence, approaching the divine lord Narayana, always worship him. The entire universe with all its tirthas and holy spots is there where dwelleth the divine and eternal Narayana, the Supreme soul, for he is Merit, he is the Supreme Brahma, he is tirtha, he is the ascetic retreat, he is the First, he is the foremost of gods, and he is the great Lord of all creatures. He is eternal, he is the great Creator, and he is the highest state of blessedness. Learned persons versed in the scriptures attain to great happiness by knowing him. In that spot are the celestial Rishis, the Siddhas, and, indeed, all the Rishis,--where dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let no doubt enter thy heart that that spot is the foremost of all holy spots. These, O lord of earth, are the tirthas and sacred spots on earth, that I have recited, O best of men! These all are visited by the Vasus, the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious Rishis resembling the celestials themselves. By journeying, O son of Kunti, to those places, with the Brahmanas and ascetics that are with thee and with thy blessed brothers, thou wilt be freed from anxiety!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Which sacred river is found in the northern region, and what makes it highly revered? Answer 1: The sacred river Saraswati is found in the northern region, and it is highly revered due to its abundance of tirthas and easily accessible banks. It holds significance as a place where many ascetic rites and sacrifices have been performed by sages and kings. Reference 1: ""In that region is the highly sacred Saraswati abounding in tirthas and with banks easy of descent."" Question 2: What was the significant accomplishment of King Sahadeva in the northern region near the Saraswati river? Answer 2: King Sahadeva celebrated a sacrifice in the region near the Saraswati river, where he measured out the ground by a throw of the Samya. Indra himself praised Sahadeva for this achievement. Sahadeva also worshipped the sacrificial fire with gifts to Brahmanas. Reference 2: ""There king Sahadeva had celebrated a sacrifice measuring out the ground by a throw of the Samya. It is for this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in verse."" Question 3: What are some other notable tirthas and asylums mentioned in the northern region? Answer 3: Other notable tirthas and asylums mentioned in the northern region include Plakshavatarana, Agnisiras, Nyagrodhakhya, Panchalya, Punyaka, Dalbhyaghosha, Dalbhya, Etavarna, Avavarana, Visakhayupa, Palasaka, and Vadari. These places are associated with the performance of sacrifices, ascetic austerities, and the presence of great sages and Rishis. Reference 3: ""Then, O chief of men, are Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya, which are, O son of Kunti, the sacred asylum in the world of illustrious Anandayasas of excellent vows and great energy, and which are celebrated over the three worlds.""","[-0.04040413722395897, 0.19840221107006073, -0.27833113074302673, 0.12627217173576355, 0.31408458948135376, -0.24796424806118011, 0.2502857446670532, 0.2028970718383789, -0.12621308863162994, 0.12679344415664673, -0.26206234097480774, 0.11576615273952484, 0.2849547266960144, -0.3364936411380768, 0.17530296742916107, -0.30401986837387085, 0.025879347696900368, 0.06630746275186539, -0.14009536802768707, -0.019293760880827904, -0.279492050409317, 0.14819562435150146, -0.30253997445106506, 0.15480993688106537, 0.08765551447868347, 0.030683837831020355, 0.15269508957862854, 0.42252254486083984, -0.1297615021467209, -0.6182686686515808, -0.2720631957054138, -0.335236519575119, 0.07016986608505249, 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And the king, who was the eldest of Pandu's sons, with his followers and those Brahmanas sat round the highly righteous one, like celestials in heaven sitting round Sakra. And having received him duly, Yudhishthira the just enquired after the reason of his arrival, and the object also of his wanderings. Thus asked by Pandu's son, the illustrious ascetic, well-pleased, replied in sweet words delighting the Pandavas, 'Travelling at will, O Kaunteya, over all the regions, I came to Sakra's abode, and saw there the lord of the celestials. There, I saw thy heroic brother capable of wielding the bow with his left hand, seated on the same seat with Sakra. And beholding Partha on that seat I was greatly astonished, O tiger among men! And the lord of the celestials then said unto me, 'Go thou unto the sons of Pandu.' At the request, therefore, of Indra as also of the high-souled son of Pritha have I come hither with speed, desiring to see thee with thy younger brothers. O child, I will relate what will please thee highly, O son of Pandu! Do thou listen to it, O king, with Krishna and the Rishis that are with thee. O bull of the Bharata race, Partha hath obtained from Rudra that incomparable weapon for the acquisition of which thou hadst sent him to heaven. That fierce weapon, known by the name of Brahma-sira which arose after Amrita, and which Rudra had obtained by means of ascetic austerities, hath been acquired by Arjuna together with the Mantras for hurling and withdrawing it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna of immeasurable prowess hath also acquired Vajras and Dandas and other celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the Kuru race! And he hath also thoroughly learnt music, both vocal and instrumental, and dancing and proper recitation of the Saman (Veda) from Vishwavasu's son. And having thus acquired weapons and mastered the Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven). Listen to me, O Yudhishthira, for I shall now deliver to thee the message of that foremost of celestials. He hath commanded me saying, ""Thou wilt, no doubt, go to the world of men. O best of Brahmanas, tell thou Yudhishthira these words of mine. Soon will thy brother Arjuna come to thee, having acquired arms and accomplished a great deed for the celestials that is incapable of being accomplished by themselves. Do thou meanwhile devote thyself to ascetic austerities, with thy brothers. There is nothing superior to asceticism, and it is by asceticism that a person achieveth great results. And, O bull of the Bharata race, well do I know that Karna is endued with great ardour and energy and strength and prowess that is incapable of being baffled. Well do I know that, skilled in fierce conflict, he hath not his rival in battle; that he is a mighty bowman, a hero deft in the use of fierce weapons and cased in the best of mail. Well do I know that that exalted son of Aditya resembleth the son of Maheswara himself. Well do I also know the high natural prowess of the broad-shouldered Arjuna. In battle Karna is not equal unto even a sixteenth part of Pritha's son. And as for the fear of Karna which is in thy heart, O repressor of foes, I shall dispel when Savyasachin will have left heaven. And as regards thy purpose, O hero, to set out on a pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak unto thee. And whatever that regenerate Rishi will relate unto thee touching the merits of asceticism and tirthas, thou shouldst receive with respect and not otherwise!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCI Vaisampayana continued, ""O son of the Kuru race, while Dhaumya was speaking thus, there arrived at the spot the Rishi Lomasa of great energy. And the king, who was the eldest of Pandu's sons, with his followers and those Brahmanas sat round the highly righteous one, like celestials in heaven sitting round Sakra. And having received him duly, Yudhishthira the just enquired after the reason of his arrival, and the object also of his wanderings. Thus asked by Pandu's son, the illustrious ascetic, well-pleased, replied in sweet words delighting the Pandavas, 'Travelling at will, O Kaunteya, over all the regions, I came to Sakra's abode, and saw there the lord of the celestials. There, I saw thy heroic brother capable of wielding the bow with his left hand, seated on the same seat with Sakra. And beholding Partha on that seat I was greatly astonished, O tiger among men! And the lord of the celestials then said unto me, 'Go thou unto the sons of Pandu.' At the request, therefore, of Indra as also of the high-souled son of Pritha have I come hither with speed, desiring to see thee with thy younger brothers. O child, I will relate what will please thee highly, O son of Pandu! Do thou listen to it, O king, with Krishna and the Rishis that are with thee. O bull of the Bharata race, Partha hath obtained from Rudra that incomparable weapon for the acquisition of which thou hadst sent him to heaven. That fierce weapon, known by the name of Brahma-sira which arose after Amrita, and which Rudra had obtained by means of ascetic austerities, hath been acquired by Arjuna together with the Mantras for hurling and withdrawing it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna of immeasurable prowess hath also acquired Vajras and Dandas and other celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the Kuru race! And he hath also thoroughly learnt music, both vocal and instrumental, and dancing and proper recitation of the Saman (Veda) from Vishwavasu's son. And having thus acquired weapons and mastered the Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven). Listen to me, O Yudhishthira, for I shall now deliver to thee the message of that foremost of celestials. He hath commanded me saying, ""Thou wilt, no doubt, go to the world of men. O best of Brahmanas, tell thou Yudhishthira these words of mine. Soon will thy brother Arjuna come to thee, having acquired arms and accomplished a great deed for the celestials that is incapable of being accomplished by themselves. Do thou meanwhile devote thyself to ascetic austerities, with thy brothers. There is nothing superior to asceticism, and it is by asceticism that a person achieveth great results. And, O bull of the Bharata race, well do I know that Karna is endued with great ardour and energy and strength and prowess that is incapable of being baffled. Well do I know that, skilled in fierce conflict, he hath not his rival in battle; that he is a mighty bowman, a hero deft in the use of fierce weapons and cased in the best of mail. Well do I know that that exalted son of Aditya resembleth the son of Maheswara himself. Well do I also know the high natural prowess of the broad-shouldered Arjuna. In battle Karna is not equal unto even a sixteenth part of Pritha's son. And as for the fear of Karna which is in thy heart, O repressor of foes, I shall dispel when Savyasachin will have left heaven. And as regards thy purpose, O hero, to set out on a pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak unto thee. And whatever that regenerate Rishi will relate unto thee touching the merits of asceticism and tirthas, thou shouldst receive with respect and not otherwise!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who arrived at the spot and delivered a message to Yudhishthira regarding Arjuna and his acquired weapons? Answer 1: The Rishi Lomasa arrived at the spot and delivered a message to Yudhishthira regarding Arjuna and the celestial weapons he had acquired. Lomasa conveyed the message from Indra, the lord of the celestials. Reference 1: ""Thus asked by Pandu's son, the illustrious ascetic, well-pleased, replied in sweet words delighting the Pandavas, 'Travelling at will, O Kaunteya, over all the regions, I came to Sakra's abode, and saw there the lord of the celestials."" Question 2: What is the name of the incomparable weapon that Arjuna obtained from Rudra and what other celestial weapons did he acquire? Answer 2: Arjuna obtained the incomparable weapon known as ""Brahma-sira"" from Rudra. Additionally, he acquired Vajras, Dandas, and other celestial weapons from Yama, Kuvera, Varuna, and Indra. Reference 2: ""Partha hath obtained from Rudra that incomparable weapon for the acquisition of which thou hadst sent him to heaven. That fierce weapon, known by the name of Brahma-sira... hath been acquired by Arjuna together with the Mantras for hurling and withdrawing it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna of immeasurable prowess hath also acquired Vajras and Dandas and other celestial weapons from Yama and Kuvera and Varuna and Indra."" Question 3: What message did Indra convey through Rishi Lomasa to Yudhishthira regarding Karna and his fear? Answer 3: Indra conveyed the message that Yudhishthira should not fear Karna, as Arjuna would soon return from heaven with acquired arms and accomplish a great deed for the celestials, which even they were incapable of achieving themselves. Reference 3: ""Soon will thy brother Arjuna come to thee, having acquired arms and accomplished a great deed for the celestials that is incapable of being accomplished by themselves... And as for the fear of Karna which is in thy heart, O repressor of foes, I shall dispel when Savyasachin will have left heaven.""","[0.06869202107191086, -0.2670769989490509, -0.26418760418891907, 0.2189761996269226, 0.36899837851524353, -0.2066803127527237, -0.039589256048202515, 0.2945903539657593, -0.29330894351005554, 0.1056123673915863, -0.28663522005081177, 0.35200005769729614, 0.2083384096622467, -0.6937487721443176, 0.30590298771858215, -0.24655434489250183, 0.07708778232336044, 0.04203008487820625, -0.0001957504136953503, -0.23722302913665771, -0.22090160846710205, 0.0031361349392682314, -0.2741475999355316, 0.130414217710495, 0.16298094391822815, -0.3037984073162079, 0.06068636476993561, 0.46916452050209045, -0.25972047448158264, -0.6125743985176086, -0.020418591797351837, -0.26645252108573914, 0.09583071619272232, 0.1418793797492981, -9.927129576681182e-05, -0.022224877029657364, 0.34951409697532654, -0.08168932795524597, -0.24690251052379608, 0.14196912944316864, 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Endued with wealth of asceticism, thou art conversant with the highest morality, with ascetic austerities of every kind, with the eternal duties of kings blessed with prosperity, and the high and sanctifying merit that men obtain from tirthas. Persuade thou the sons of Pandu to acquire the merit attaching to tirthas. Do thou with thy whole soul persuade the king to visit the tirthas and give away kine.' This is what Arjuna said unto me. Indeed he also said, 'Let him visit all the tirthas protected by thee. Thou wilt also protect him from Rakshasas, and watch over him in inaccessible regions and rugged mountain breasts. And as Dadhichi had protected Indra, and Angiras had protected the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti from Rakshasas. Along the way are many Rakshasas, huge as mountain-cliffs. But protected by thee these will not be able to approach the sons of Kunti. Obedient to the words of Indra and at the request of Arjuna also protecting thee from dangers, I shall wander with thee. Before this, O son of the Kuru race, I have twice visited the tirthas. With thee I shall repair to them for the third time. O Yudhishthira, Manu and other royal Rishis of meritorious deeds had undertaken journeys to tirthas. Indeed, a trip to them is capable of dispelling all fear, O king! They that are crooked-minded, they that have not their souls under control, they that are illiterate and perverse, do not, O Kauravya, bathe in tirthas. But thou art ever of a virtuous disposition and conversant with morality and firm in thy promises. Thou wilt surely be able to free thyself from the world. For, O son of Pandu, thou art even as king Bhagiratha, or Gaya, or Yayati, or any one, O son of Kunti, that is like them.' ""Yudhishthira answered, 'I am so overwhelmed with delight, O Brahmana, that I cannot find words to answer thee. Who can be more fortunate than he who is remembered even by the lord of the celestials? Who can be more fortunate than he who hath been favoured with thy company, who hath Dhananjaya for a brother, and who is thought of by Vasava himself? As to thy words, O illustrious one, in respect of a trip to the tirthas, my mind had already been made up at the words of Dhaumya. O Brahmana, I shall start, at whatever hour thou mayst be pleased to appoint, on the proposed journey to tirthas. Even this is my firm resolve!' Vaisampayana continued, ""Lomasa then said unto Yudhishthira, who had made up his mind to start on the proposed journey, 'O mighty king, be thou light as regards thy retinue, for by this thou wilt be able to go more easily!' ""Yudhishthira then said, 'Let those mendicants and Brahmanas and Yogis that are incapable of bearing hunger and thirst, the fatigues of travel and toil, and the severity of winter, desist. Let those Brahmanas also desist that live on sweetmeats, and they also that desire cooked viands and food that is sucked or drunk as well as meat. And let those also remain behind that are dependent on cooks. Let those citizens that have followed me from motives of loyalty, and whom I have hitherto kept on proper stipends, repair to king Dhritarashtra. He will give them their allowances in due time. If, however, that king refuses to grant them proper allowances, the king of the Panchalas will, for our satisfaction and welfare, give them these.'"" Vaisampayana continued, ""And thereupon oppressed with grief, the citizens and the principal Brahmanas and Yatis set out for Hastinapura. And out of affection for Yudhishthira the just, the royal son of Amvika received them properly, and gratified them with proper allowances. And the royal son of Kunti, with only a small number of Brahmanas, abode for three nights at Kamyaka, cheered by Lomasa."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCII ""Lomasa continued, 'Listen now, O Yudhishthira, to what Dhananjaya hath said: 'Cause my brother Yudhishthira to attend to the practice of virtue which leadeth to prosperity. Endued with wealth of asceticism, thou art conversant with the highest morality, with ascetic austerities of every kind, with the eternal duties of kings blessed with prosperity, and the high and sanctifying merit that men obtain from tirthas. Persuade thou the sons of Pandu to acquire the merit attaching to tirthas. Do thou with thy whole soul persuade the king to visit the tirthas and give away kine.' This is what Arjuna said unto me. Indeed he also said, 'Let him visit all the tirthas protected by thee. Thou wilt also protect him from Rakshasas, and watch over him in inaccessible regions and rugged mountain breasts. And as Dadhichi had protected Indra, and Angiras had protected the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti from Rakshasas. Along the way are many Rakshasas, huge as mountain-cliffs. But protected by thee these will not be able to approach the sons of Kunti. Obedient to the words of Indra and at the request of Arjuna also protecting thee from dangers, I shall wander with thee. Before this, O son of the Kuru race, I have twice visited the tirthas. With thee I shall repair to them for the third time. O Yudhishthira, Manu and other royal Rishis of meritorious deeds had undertaken journeys to tirthas. Indeed, a trip to them is capable of dispelling all fear, O king! They that are crooked-minded, they that have not their souls under control, they that are illiterate and perverse, do not, O Kauravya, bathe in tirthas. But thou art ever of a virtuous disposition and conversant with morality and firm in thy promises. Thou wilt surely be able to free thyself from the world. For, O son of Pandu, thou art even as king Bhagiratha, or Gaya, or Yayati, or any one, O son of Kunti, that is like them.' ""Yudhishthira answered, 'I am so overwhelmed with delight, O Brahmana, that I cannot find words to answer thee. Who can be more fortunate than he who is remembered even by the lord of the celestials? Who can be more fortunate than he who hath been favoured with thy company, who hath Dhananjaya for a brother, and who is thought of by Vasava himself? As to thy words, O illustrious one, in respect of a trip to the tirthas, my mind had already been made up at the words of Dhaumya. O Brahmana, I shall start, at whatever hour thou mayst be pleased to appoint, on the proposed journey to tirthas. Even this is my firm resolve!' Vaisampayana continued, ""Lomasa then said unto Yudhishthira, who had made up his mind to start on the proposed journey, 'O mighty king, be thou light as regards thy retinue, for by this thou wilt be able to go more easily!' ""Yudhishthira then said, 'Let those mendicants and Brahmanas and Yogis that are incapable of bearing hunger and thirst, the fatigues of travel and toil, and the severity of winter, desist. Let those Brahmanas also desist that live on sweetmeats, and they also that desire cooked viands and food that is sucked or drunk as well as meat. And let those also remain behind that are dependent on cooks. Let those citizens that have followed me from motives of loyalty, and whom I have hitherto kept on proper stipends, repair to king Dhritarashtra. He will give them their allowances in due time. If, however, that king refuses to grant them proper allowances, the king of the Panchalas will, for our satisfaction and welfare, give them these.'"" Vaisampayana continued, ""And thereupon oppressed with grief, the citizens and the principal Brahmanas and Yatis set out for Hastinapura. And out of affection for Yudhishthira the just, the royal son of Amvika received them properly, and gratified them with proper allowances. And the royal son of Kunti, with only a small number of Brahmanas, abode for three nights at Kamyaka, cheered by Lomasa."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What message did Arjuna convey to Lomasa regarding Yudhishthira and his proposed journey to tirthas? Answer 1: Arjuna conveyed to Lomasa that he should persuade Yudhishthira to engage in virtuous practices, visit tirthas (sacred places), and perform acts of charity, particularly giving away cows. Reference 1: ""Listen now, O Yudhishthira, to what Dhananjaya hath said: 'Cause my brother Yudhishthira to attend to the practice of virtue which leadeth to prosperity... Persuade thou the sons of Pandu to acquire the merit attaching to tirthas."" Question 2: Whom did Arjuna compare Lomasa's protection of Yudhishthira to, and why did he want Lomasa to protect the Pandavas? Answer 2: Arjuna compared Lomasa's protection of Yudhishthira to Dadhichi's protection of Indra and Angiras's protection of the Sun. He wanted Lomasa to protect the Pandavas from Rakshasas and dangers along the way during their journey to tirthas. Reference 2: ""And as Dadhichi had protected Indra, and Angiras had protected the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti from Rakshasas. Obedient to the words of Indra and at the request of Arjuna also protecting thee from dangers, I shall wander with thee."" Question 3: Why did Yudhishthira decide to undertake a journey to tirthas (sacred places)? Answer 3: Yudhishthira decided to undertake a journey to tirthas because he was delighted by the message conveyed by Arjuna, who had obtained celestial weapons and believed that visiting tirthas would dispel fear and bring great merit and prosperity. Reference 3: ""As to thy words, O illustrious one, in respect of a trip to the tirthas, my mind had already been made up at the words of Dhaumya... I shall start, at whatever hour thou mayst be pleased to appoint, on the proposed journey to tirthas."" Question 4: What advice did Yudhishthira give regarding the composition of his retinue for the journey to tirthas? Answer 4: Yudhishthira advised that mendicants, Brahmanas, Yogis, and others who could not endure hunger, thirst, fatigue, and the severity of weather should desist from accompanying him. He also mentioned that those who were dependent on cooked or specific types of food should remain behind. Reference 4: ""Let those mendicants and Brahmanas and Yogis... that are dependent on cooks... desist... If, however, that king refuses to grant them proper allowances, the king of the Panchalas will... give them these."" Question 5: Where did the citizens and Brahmanas who could not accompany Yudhishthira on his journey to tirthas go, and who provided for their allowances? Answer 5: The citizens and principal Brahmanas who could not accompany Yudhishthira on his journey to tirthas went to Hastinapura. King Dhritarashtra received them properly and provided them with proper allowances. Reference 5: ""And thereupon oppressed with grief, the citizens and the principal Brahmanas and Yatis set out for Hastinapura... the royal son of Kunti... abode for three nights at Kamyaka, cheered by Lomasa.""","[0.07344594597816467, -0.1722259223461151, -0.24158664047718048, 0.41309458017349243, 0.27055293321609497, -0.19898982346057892, 0.2761180102825165, 0.36339420080184937, 0.21286709606647491, 0.052751921117305756, -0.3150424659252167, 0.4342215061187744, 0.26391860842704773, -0.4857860505580902, -0.001684105023741722, -0.19891174137592316, -0.019619997590780258, -0.18544164299964905, 0.11343878507614136, -0.1386764794588089, -0.21939867734909058, 0.11273232102394104, -0.006504515651613474, 0.06287196278572083, 0.41260263323783875, -0.34541454911231995, 0.10054907202720642, 0.42506590485572815, -0.03516917675733566, -0.47714120149612427, -0.15324491262435913, -0.46544963121414185, -0.01785876788198948, 0.1786036491394043, -0.00010085419489769265, 0.10171715915203094, 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about to set out, O king, on thy journey to the sacred tirthas, along with thy brothers and accompanied by the illustrious Rishi Lomasa. O king, it behoveth thee, O son of Pandu, to take us with thee. Without thee, we shall not be able, O son of the Kuru race, to visit them at any time. Surrounded by dangers and difficult of access, they are infested by beasts of prey. Those tirthas, O lord of men, are inaccessible to persons in small parties. Foremost of all wielders of the bow, thy brothers are ever brave. Protected by your heroic selves, we also would proceed to them. Permit us to acquire, O lord of earth, through thy grace the blessed fruit of tirthas. Protected by thy energy, let us, O king, be cleansed of all our sins by visiting those tirthas and purified by baths therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire without doubt the regions difficult of acquisition that Kartavirya and Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only had earned. In thy company, O king, we desire to behold Prabhasa and other tirthas, Mahendra and other hills, Ganga and other rivers, and Plaksha and other gigantic trees. If, O lord of men, thou hast any regard for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity from this. O thou of mighty arms, the tirthas are infested by Rakshasas that ever obstruct ascetic penances. It behoveth thee to protect us from them. Protected by Lomasa and taking us with thee, go thou to all the tirthas spoken of by Dhaumya and the intelligent Narada, as also all those that have been spoken of by the celestial Rishi Lomasa, endued with great ascetic wealth, and be thou, by this, cleansed of all thy sins."" ""Thus addressed respectfully by them, the king--that bull amongst the sons of Pandu--surrounded by his heroic brothers headed by Bhima, with tears of joy in his eyes, said unto all those ascetics, 'Let it be so.' With the permission then of Lomasa, as also of his priest Dhaumya, that foremost of Pandu's sons with soul under complete control, resolved, along with his brothers and Drupada's daughter of faultless features, to set out. Just at this time, the blessed Vyasa, as also Parvata and Narada, all endued with high intelligence, came to Kamyaka for seeing the son of Pandu. Beholding them, king Yudhishthira worshipped them with due rites. And worshipped by the monarch thus, those blessed ones, addressing Yudhishthira, said, 'O Yudhishthira, O Bhima, and ye twins, banish all evil thoughts from your minds. Purify your hearts and then set out for the tirthas. The Brahmanas have said that the observance of regulations in respect of the body are called earthly vows, while efforts to purify the heart, so that it may be free from evil thoughts, are called spiritual vows. O king, the mind that is free from all evil thoughts is highly pure. Purifying yourselves, therefore, harbouring only friendly feelings for all, behold ye the tirthas. Observing earthly vows in respect of your bodies and purifying your minds by spiritual vows, obtain ye the fruits as recited, of pilgrimages."" ""Saying, 'So be it,' the Pandavas with Krishna, caused those celestial and human Rishis to perform the usual propitiatory ceremonies. And those heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as also the ascetics that had been residing with them in the woods, set out on the day following the full moon of Agrahayana in which the constellation Pushya was ascendant. Dressed in barks and hides, and with matted lock on head, they were all cased in impenetrable mail and armed with swords. And O Janamejaya, the heroic sons of Pandu with quivers and arrows and scimitars and other weapons, and accompanied by Indrasena and other attendants with fourteen and one cars, a number of cooks and servants of other classes, set out with faces turned towards the east!"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCIII Vaisampayana said, ""Those Brahmanas then, that had been dwelling (with him) in the woods, beholding the son of Kunti about to set out (on the pious pilgrimage), approached him, O king, and said, 'Thou art about to set out, O king, on thy journey to the sacred tirthas, along with thy brothers and accompanied by the illustrious Rishi Lomasa. O king, it behoveth thee, O son of Pandu, to take us with thee. Without thee, we shall not be able, O son of the Kuru race, to visit them at any time. Surrounded by dangers and difficult of access, they are infested by beasts of prey. Those tirthas, O lord of men, are inaccessible to persons in small parties. Foremost of all wielders of the bow, thy brothers are ever brave. Protected by your heroic selves, we also would proceed to them. Permit us to acquire, O lord of earth, through thy grace the blessed fruit of tirthas. Protected by thy energy, let us, O king, be cleansed of all our sins by visiting those tirthas and purified by baths therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire without doubt the regions difficult of acquisition that Kartavirya and Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only had earned. In thy company, O king, we desire to behold Prabhasa and other tirthas, Mahendra and other hills, Ganga and other rivers, and Plaksha and other gigantic trees. If, O lord of men, thou hast any regard for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity from this. O thou of mighty arms, the tirthas are infested by Rakshasas that ever obstruct ascetic penances. It behoveth thee to protect us from them. Protected by Lomasa and taking us with thee, go thou to all the tirthas spoken of by Dhaumya and the intelligent Narada, as also all those that have been spoken of by the celestial Rishi Lomasa, endued with great ascetic wealth, and be thou, by this, cleansed of all thy sins."" ""Thus addressed respectfully by them, the king--that bull amongst the sons of Pandu--surrounded by his heroic brothers headed by Bhima, with tears of joy in his eyes, said unto all those ascetics, 'Let it be so.' With the permission then of Lomasa, as also of his priest Dhaumya, that foremost of Pandu's sons with soul under complete control, resolved, along with his brothers and Drupada's daughter of faultless features, to set out. Just at this time, the blessed Vyasa, as also Parvata and Narada, all endued with high intelligence, came to Kamyaka for seeing the son of Pandu. Beholding them, king Yudhishthira worshipped them with due rites. And worshipped by the monarch thus, those blessed ones, addressing Yudhishthira, said, 'O Yudhishthira, O Bhima, and ye twins, banish all evil thoughts from your minds. Purify your hearts and then set out for the tirthas. The Brahmanas have said that the observance of regulations in respect of the body are called earthly vows, while efforts to purify the heart, so that it may be free from evil thoughts, are called spiritual vows. O king, the mind that is free from all evil thoughts is highly pure. Purifying yourselves, therefore, harbouring only friendly feelings for all, behold ye the tirthas. Observing earthly vows in respect of your bodies and purifying your minds by spiritual vows, obtain ye the fruits as recited, of pilgrimages."" ""Saying, 'So be it,' the Pandavas with Krishna, caused those celestial and human Rishis to perform the usual propitiatory ceremonies. And those heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as also the ascetics that had been residing with them in the woods, set out on the day following the full moon of Agrahayana in which the constellation Pushya was ascendant. Dressed in barks and hides, and with matted lock on head, they were all cased in impenetrable mail and armed with swords. And O Janamejaya, the heroic sons of Pandu with quivers and arrows and scimitars and other weapons, and accompanied by Indrasena and other attendants with fourteen and one cars, a number of cooks and servants of other classes, set out with faces turned towards the east!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the Brahmanas dwelling in the woods approach Yudhishthira and request to accompany him on his journey to the sacred tirthas? Answer 1: The Brahmanas approached Yudhishthira and requested to accompany him to the sacred tirthas because they believed that these tirthas were dangerous, difficult to access, and infested by beasts of prey. They wanted the protection of Yudhishthira and his brave brothers during the pilgrimage and sought to acquire the merits of visiting these sacred places. Reference 1: ""Those tirthas, O lord of men, are inaccessible to persons in small parties... Protected by your heroic selves, we also would proceed to them... Protected by thy energy, let us... be cleansed of all our sins by visiting those tirthas and purified by baths therein."" Question 2: What did Yudhishthira agree to after the Brahmanas' request to accompany him on the pilgrimage? Answer 2: Yudhishthira agreed to the Brahmanas' request and permitted them to accompany him and his brothers on their journey to the sacred tirthas. He also promised to protect them from the Rakshasas that infested the tirthas. Reference 2: ""With the permission then of Lomasa... that foremost of Pandu's sons with soul under complete control... resolved... to set out."" Question 3: Who came to visit Yudhishthira just before he embarked on his journey to the tirthas, and what advice did they give him? Answer 3: Vyasa, Parvata, and Narada, along with high intelligence, came to visit Yudhishthira just before he embarked on his journey to the tirthas. They advised Yudhishthira and his brothers to purify their hearts by banishing all evil thoughts, maintain friendly feelings for all, and observe spiritual vows to ensure their minds were free from impurities during their pilgrimage. Reference 3: ""Beholding them, king Yudhishthira worshipped them... Those blessed ones, addressing Yudhishthira, said, 'O Yudhishthira, O Bhima... Purify your hearts and then set out for the tirthas... Obtain ye the fruits as recited, of pilgrimages.'"" Question 4: What preparations did the Pandavas make before setting out on their journey to the tirthas? Answer 4: Before setting out on their journey to the tirthas, the Pandavas, along with Krishna, worshipped celestial and human Rishis with propitiatory ceremonies. They also dressed in barks and hides, donned impenetrable mail, armed themselves with swords, quivers, arrows, scimitars, and other weapons, and were accompanied by attendants, cooks, and servants. Reference 4: ""And those heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as also the ascetics... set out... armed with swords."" Question 5: On which auspicious day did the Pandavas begin their journey to the tirthas, and which direction did they face as they set out? Answer 5: The Pandavas began their journey to the tirthas on the day following the full moon of Agrahayana, with the constellation Pushya ascendant. They faced eastward as they set out on their pilgrimage. Reference 5: ""And O Janamejaya, the heroic sons of Pandu... set out with faces turned towards the east!""","[-0.01293442863970995, -0.08534888178110123, -0.292167067527771, 0.24728348851203918, 0.44751879572868347, -0.24603764712810516, -0.05749695748090744, 0.3984191119670868, -0.34275174140930176, 0.12905363738536835, -0.24356171488761902, 0.3451685607433319, 0.26665979623794556, -0.5385242700576782, -0.01611410081386566, -0.21819990873336792, -0.05117817595601082, 0.027374623343348503, -0.15412013232707977, -0.06473660469055176, -0.22095966339111328, 0.04039645195007324, -0.19708742201328278, 0.234894797205925, 0.23511317372322083, -0.2043459713459015, 0.052705809473991394, 0.4103553295135498, -0.15121230483055115, -0.6799919009208679, -0.09631785750389099, -0.27243560552597046, 0.13381901383399963, 0.35328805446624756, -9.92839050013572e-05, 0.04749962314963341, 0.17863896489143372, -0.07804536819458008, -0.18372009694576263, 0.2553849220275879, 0.12670578062534332, 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Yet am I afflicted with so much sorrow that there never was a king like me. I think, however, that my enemies are destitute of good qualities and even destitute of morality. Yet why, O Lomasa, do they prosper in this world?"" ""Lomasa said, 'Grieve not ever, O king, O son of Pritha, that sinful men should often prosper in consequence of the sins they commit. A man may be seen to prosper by his sins, obtain good therefrom and vanquish his foes. Destruction, however, overtakes him to the roots. O king, I have seen many Daityas and Danavas prosper by sin but I have also seen destruction overtake them. O exalted one, I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. And at first the sinful Asuras were possessed with pride. And pride begat vanity and vanity begat wrath. And from wrath arose every kind of evil propensities, and from these latter sprang shamelessness. And in consequence of shamelessness, good behaviour disappeared from among them. And because they had become shameless and destitute of virtuous propensities and good conduct and virtuous vows, forgiveness and prosperity and morality forsook them in no time. And prosperity then, O king, sought the gods, while adversity sought the Asuras. And when the Daityas and the Danavas, deprived of sense by pride, were possessed by adversity. Kali also sought to possess them. And, O son of Kunti, overwhelmed with pride, and destitute of rites and sacrifices, and devoid of reason and feeling, and their hearts full of vanity, destruction overtook them soon. And covered with infamy, the Daityas were soon exterminated. The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins, O son of Pandu, by means of ascetic penances and sacrifices and gifts and blessings, and obtained prosperity and the consequence. And because the gods always performed sacrifices and holy deeds abandoning every practice that was evil, and visited the tirthas, as the consequence thereof they acquired great good fortune. Guided by this, O king, do thou also, with thy brothers, bathe in tirthas, for then thou wilt obtain prosperity once more. Even this is the eternal road. And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances and visiting tirthas and touching sacred waters and beholding illustrious ascetics, obtained fame and sanctity and merit and wealth, so wilt thou also obtain prosperity that is great. And as Ikshwaku with his sons, friends and followers, as Muchukunda and Mandhatri and king Marutta, as the gods through power of asceticism and the celestial Rishis also, had all obtained fame, so wilt thou also obtain great celebrity. The sons of Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance, will, without doubt, be soon exterminated like the Daityas.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCIV ""Yudhishthira said, 'O best of celestial Rishis, I do not think that I am without merits. Yet am I afflicted with so much sorrow that there never was a king like me. I think, however, that my enemies are destitute of good qualities and even destitute of morality. Yet why, O Lomasa, do they prosper in this world?"" ""Lomasa said, 'Grieve not ever, O king, O son of Pritha, that sinful men should often prosper in consequence of the sins they commit. A man may be seen to prosper by his sins, obtain good therefrom and vanquish his foes. Destruction, however, overtakes him to the roots. O king, I have seen many Daityas and Danavas prosper by sin but I have also seen destruction overtake them. O exalted one, I have seen all this in the righteous age of yore. The gods practised virtue, while the Asuras abandoned it. The gods visited the tirthas, while the Asuras did not visit them. And at first the sinful Asuras were possessed with pride. And pride begat vanity and vanity begat wrath. And from wrath arose every kind of evil propensities, and from these latter sprang shamelessness. And in consequence of shamelessness, good behaviour disappeared from among them. And because they had become shameless and destitute of virtuous propensities and good conduct and virtuous vows, forgiveness and prosperity and morality forsook them in no time. And prosperity then, O king, sought the gods, while adversity sought the Asuras. And when the Daityas and the Danavas, deprived of sense by pride, were possessed by adversity. Kali also sought to possess them. And, O son of Kunti, overwhelmed with pride, and destitute of rites and sacrifices, and devoid of reason and feeling, and their hearts full of vanity, destruction overtook them soon. And covered with infamy, the Daityas were soon exterminated. The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins, O son of Pandu, by means of ascetic penances and sacrifices and gifts and blessings, and obtained prosperity and the consequence. And because the gods always performed sacrifices and holy deeds abandoning every practice that was evil, and visited the tirthas, as the consequence thereof they acquired great good fortune. Guided by this, O king, do thou also, with thy brothers, bathe in tirthas, for then thou wilt obtain prosperity once more. Even this is the eternal road. And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances and visiting tirthas and touching sacred waters and beholding illustrious ascetics, obtained fame and sanctity and merit and wealth, so wilt thou also obtain prosperity that is great. And as Ikshwaku with his sons, friends and followers, as Muchukunda and Mandhatri and king Marutta, as the gods through power of asceticism and the celestial Rishis also, had all obtained fame, so wilt thou also obtain great celebrity. The sons of Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance, will, without doubt, be soon exterminated like the Daityas.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why does Yudhishthira express sorrow despite believing he possesses merits, and why does he wonder about the prosperity of his enemies? Answer 1: Yudhishthira is filled with sorrow despite his merits because he observes that his enemies, who lack good qualities and morality, are prospering in the world. He wonders why sinful individuals can thrive while he, a virtuous king, faces such adversity and suffering. Reference 1: ""Yudhishthira said, 'O best of celestial Rishis, I do not think that I am without merits... Yet why, O Lomasa, do they prosper in this world?'"" Question 2: How does Lomasa explain the apparent prosperity of sinful individuals? Answer 2: Lomasa explains that sinful individuals may appear to prosper due to their sins, but destruction ultimately overtakes them. He cites examples from the past, where even powerful Daityas and Danavas, who had initially prospered through sin, met their downfall. Sin leads to pride, vanity, wrath, and shamelessness, causing individuals to lose good behavior, morality, and virtuous propensities. Prosperity eventually deserts them, and adversity takes hold. Reference 2: ""Lomasa said, 'Grieve not ever, O king... The gods, however, who were virtuous in their practices, going to the seas, the rivers, the lakes and the holy spots, cleansed themselves of all sins... and obtained prosperity and the consequence.'"" Question 3: What advice does Lomasa give to Yudhishthira to regain prosperity and fame? Answer 3: Lomasa advises Yudhishthira to follow the path of virtue and righteousness. He recommends that Yudhishthira, along with his brothers, should bathe in tirthas, perform ascetic penances, make offerings, visit sacred places, and touch sacred waters. By doing so and emulating the virtuous practices of gods, celestials, and great kings of the past, Yudhishthira will regain prosperity, fame, and sanctity. Reference 3: ""Guided by this, O king, do thou also... obtain prosperity once more... as Ikshwaku with his sons... obtained fame and sanctity and merit and wealth, so wilt thou also obtain prosperity that is great."" Question 4: Whom does Lomasa cite as examples of those who obtained fame and sanctity through their virtuous practices and visits to tirthas? Answer 4: Lomasa cites several individuals and kings as examples of those who obtained fame, sanctity, and prosperity through their virtuous practices and visits to tirthas. These include Ikshwaku, Muchukunda, Mandhatri, king Marutta, the gods through their asceticism, and celestial Rishis. These illustrious figures achieved great celebrity by following the path of righteousness and visiting sacred places. Reference 4: ""And as Ikshwaku with his sons, friends and followers, as Muchukunda and Mandhatri and king Marutta... had all obtained fame, so wilt thou also obtain great celebrity."" Question 5: What is the contrasting fate that Lomasa predicts for the sons of Dhritarashtra, and why does he make this prediction? Answer 5: Lomasa predicts that the sons of Dhritarashtra will meet a dire fate because they are enslaved by sinfulness and ignorance. He draws a parallel between the sinful Daityas and Danavas who initially prospered but were eventually exterminated due to their pride, vanity, and loss of virtue. Lomasa implies that the same destructive destiny awaits the sons of Dhritarashtra, who have abandoned virtue and morality. Reference 5: ""The sons of Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance, will, without doubt, be soon exterminated like the Daityas.'""","[-0.17243728041648865, -0.06425970792770386, -0.2395756095647812, 0.34981346130371094, 0.47739148139953613, -0.15897220373153687, 0.019060159102082253, 0.2203536331653595, 0.18157999217510223, 0.12755899131298065, -0.18130511045455933, 0.3145064115524292, 0.013680811040103436, -0.3368607461452484, 0.09332902729511261, -0.2255549132823944, 0.0048471661284565926, 0.1446942538022995, -0.018496073782444, -0.19747038185596466, -0.27653345465660095, 0.2951749861240387, 0.09080465883016586, 0.10109738260507584, 0.15509983897209167, -0.17237192392349243, 0.21983908116817474, 0.43238145112991333, -0.24372561275959015, -0.36465275287628174, -0.0066449386067688465, -0.5009125471115112, -0.04421578720211983, 0.13871130347251892, -9.687273995950818e-05, -0.14428307116031647, 0.2573535442352295, 0.12176952511072159, -0.10166457295417786, 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O king, reaching the Gomati, the Pandavas bathed in the sacred tirtha of that stream, and having performed their ablutions there, they gave away, O Bharata, both kine and wealth! And repeatedly offering oblations of water, O Bharata, to the gods, the pitris, and the Brahmanas, in the tirthas called Kanya, Aswa, and Go and staying (as directed) in Kalakoti and the Vishaprastha hills, the Kauravas then, O king, reached Vahuda and performed their ablution in that stream. Proceeding next, O lord of earth, to the sacrificial region of the gods known by the name Prayaga, they bathed in the confluence of Ganga and Yamuna and residing there practised ascetic penances of great merit. And the Pandavas, of truthful promises, bathing in the tirtha, cleansed themselves of every sin. The sons of Pandu then, O king of the Bharata race, accompanied by those Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and adored by the ascetics. Residing there for some time and gratifying the Brahmanas with the fruit and roots of the wilderness and clarified butter, those heroes began to practise ascetic penances of great merit. They then proceeded to Mahidhara consecrated by that virtuous royal sage Gaya of unrivalled splendour. In that region is the hill called Gayasira, as well as the delightful river called Mahanadi, with fine banks graced by bushes of canes. On that celestial hill of holy peaks is a sacred tirtha called Brahmasara which is much adored by ascetics. There on the banks of that lake had dwelt of yore the eternal god himself of justice, and it was thither that the illustrious Rishi Agastya had repaired to behold that deity. It is from that lake that all the rivers take their rise and there in that tirtha, Mahadeva the wielder of the Pinaka, is present for aye. Arriving at that spot, the heroic sons of Pandu practised the vow that is known by the name of the Chaturmasya according to all the rites and ordinances of the great sacrifice called Rishiyajna. It is there that that mighty tree called the Eternal banian stands. Any sacrifice performed there produces merit that is eternal. In that sacrificial platform of the gods producing eternal merit, the Pandavas began to fast with concentrated souls. And there came unto them Brahmanas by hundreds endued with wealth of asceticism. And those Brahmanas also all performed the Chaturmasya sacrifice according to the rites inculcated by the Rishis. And there in that tirtha, those Brahmanas old in knowledge and ascetic merit and fully versed in the Vedas, that constituted the court of the illustrious sons of Pandu, talked in their presence upon various subject of sacred import. And it was in that place that the learned vow-observing, and sacred Shamatha, leading, besides, a life of celibacy, spake unto them, O king, of Gaya, the son of Amurttaraya. And Shamatha said, 'Gaya, the son of Amurttaraya, was one of the foremost of royal sages. Listen to me, O Bharata, as I recite his meritorious deeds. It was here, O king, that Gaya had performed many sacrifices distinguished by the enormous quantities of food (that were distributed) and the profuse gifts that were given away (unto Brahmanas). Those sacrifices, O king, were distinguished by mountains in hundreds and thousands of cooked rice, lakes of clarified butter and rivers of curds in many hundreds, and streams of richly-dressed curries in thousands. Day after day were these got ready and distributed amongst all comers, while, over and above this, Brahmanas and others, O king, received food that was clean and pure. During the conclusion also (of every sacrifice) when gifts were dedicated to the Brahmanas, the chanting of the Vedas reached the heavens. And so loud, indeed, was the sound of the Vedic Mantras that nothing else, O Bharata, could be heard there. Thus sacred sounds, O king, filled the earth, the points of the horizon, the sky and heaven itself. Even these were the wonders that persons noticed on those occasions. And gratified with the excellent viands and drinks that the illustrious Gaya provided, men, O bull of the Bharata race, went about singing these verses. In Gaya's great sacrifice, who is there today, amongst creatures, that still desireth to eat? There are yet twenty-five mountains of food there after all have been fed! What the royal sage Gaya of immense splendour hath achieved in his sacrifice was never achieved by men before, nor will be by any in future. The gods have been so surfeited by Gaya with clarified butter that they are not able to take anything that anybody else may offer. As sand grains on earth, as stars in the firmament, as drops showered by rain-charged clouds, cannot ever be counted by anybody, so can none count the gifts in Gaya's sacrifice!"" ""O son of the Kuru race, many times did king Gaya perform sacrifices of this description, here, by the side of this Brahmasara!"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCV Vaisampayana said, ""The heroic sons of Pandu, accompanied by their followers, proceeding from place to place, at last arrived at Naimisha. O king, reaching the Gomati, the Pandavas bathed in the sacred tirtha of that stream, and having performed their ablutions there, they gave away, O Bharata, both kine and wealth! And repeatedly offering oblations of water, O Bharata, to the gods, the pitris, and the Brahmanas, in the tirthas called Kanya, Aswa, and Go and staying (as directed) in Kalakoti and the Vishaprastha hills, the Kauravas then, O king, reached Vahuda and performed their ablution in that stream. Proceeding next, O lord of earth, to the sacrificial region of the gods known by the name Prayaga, they bathed in the confluence of Ganga and Yamuna and residing there practised ascetic penances of great merit. And the Pandavas, of truthful promises, bathing in the tirtha, cleansed themselves of every sin. The sons of Pandu then, O king of the Bharata race, accompanied by those Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and adored by the ascetics. Residing there for some time and gratifying the Brahmanas with the fruit and roots of the wilderness and clarified butter, those heroes began to practise ascetic penances of great merit. They then proceeded to Mahidhara consecrated by that virtuous royal sage Gaya of unrivalled splendour. In that region is the hill called Gayasira, as well as the delightful river called Mahanadi, with fine banks graced by bushes of canes. On that celestial hill of holy peaks is a sacred tirtha called Brahmasara which is much adored by ascetics. There on the banks of that lake had dwelt of yore the eternal god himself of justice, and it was thither that the illustrious Rishi Agastya had repaired to behold that deity. It is from that lake that all the rivers take their rise and there in that tirtha, Mahadeva the wielder of the Pinaka, is present for aye. Arriving at that spot, the heroic sons of Pandu practised the vow that is known by the name of the Chaturmasya according to all the rites and ordinances of the great sacrifice called Rishiyajna. It is there that that mighty tree called the Eternal banian stands. Any sacrifice performed there produces merit that is eternal. In that sacrificial platform of the gods producing eternal merit, the Pandavas began to fast with concentrated souls. And there came unto them Brahmanas by hundreds endued with wealth of asceticism. And those Brahmanas also all performed the Chaturmasya sacrifice according to the rites inculcated by the Rishis. And there in that tirtha, those Brahmanas old in knowledge and ascetic merit and fully versed in the Vedas, that constituted the court of the illustrious sons of Pandu, talked in their presence upon various subject of sacred import. And it was in that place that the learned vow-observing, and sacred Shamatha, leading, besides, a life of celibacy, spake unto them, O king, of Gaya, the son of Amurttaraya. And Shamatha said, 'Gaya, the son of Amurttaraya, was one of the foremost of royal sages. Listen to me, O Bharata, as I recite his meritorious deeds. It was here, O king, that Gaya had performed many sacrifices distinguished by the enormous quantities of food (that were distributed) and the profuse gifts that were given away (unto Brahmanas). Those sacrifices, O king, were distinguished by mountains in hundreds and thousands of cooked rice, lakes of clarified butter and rivers of curds in many hundreds, and streams of richly-dressed curries in thousands. Day after day were these got ready and distributed amongst all comers, while, over and above this, Brahmanas and others, O king, received food that was clean and pure. During the conclusion also (of every sacrifice) when gifts were dedicated to the Brahmanas, the chanting of the Vedas reached the heavens. And so loud, indeed, was the sound of the Vedic Mantras that nothing else, O Bharata, could be heard there. Thus sacred sounds, O king, filled the earth, the points of the horizon, the sky and heaven itself. Even these were the wonders that persons noticed on those occasions. And gratified with the excellent viands and drinks that the illustrious Gaya provided, men, O bull of the Bharata race, went about singing these verses. In Gaya's great sacrifice, who is there today, amongst creatures, that still desireth to eat? There are yet twenty-five mountains of food there after all have been fed! What the royal sage Gaya of immense splendour hath achieved in his sacrifice was never achieved by men before, nor will be by any in future. The gods have been so surfeited by Gaya with clarified butter that they are not able to take anything that anybody else may offer. As sand grains on earth, as stars in the firmament, as drops showered by rain-charged clouds, cannot ever be counted by anybody, so can none count the gifts in Gaya's sacrifice!"" ""O son of the Kuru race, many times did king Gaya perform sacrifices of this description, here, by the side of this Brahmasara!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Which tirtha did the Pandavas reach after bathing in the Gomati river, and what did they do there? Answer 1: After bathing in the Gomati river, the Pandavas reached the tirtha known as Naimisha. There, they performed acts of charity, giving away both cattle and wealth, and made offerings of water to the gods, pitris (ancestors), and Brahmanas. Reference 1: ""The heroic sons of Pandu, accompanied by their followers, proceeding from place to place, at last arrived at Naimisha... And having performed their ablutions there, they gave away, O Bharata, both kine and wealth! And repeatedly offering oblations of water, O Bharata, to the gods, the pitris, and the Brahmanas..."" Question 2: What special vow did the Pandavas undertake at the tirtha called Brahmasara, and what is the significance of this vow? Answer 2: The Pandavas undertook the vow known as Chaturmasya at the tirtha called Brahmasara. This vow is associated with the great sacrifice called Rishiyajna. Observing this vow and performing the associated rites, they fasted with concentrated souls. The vow of Chaturmasya is considered highly meritorious and is believed to produce eternal merit. Reference 2: ""Arriving at that spot, the heroic sons of Pandu practised the vow that is known by the name of the Chaturmasya according to all the rites and ordinances of the great sacrifice called Rishiyajna. In that sacrificial platform of the gods producing eternal merit, the Pandavas began to fast with concentrated souls."" Question 3: Who spoke to the Pandavas about the meritorious deeds of Gaya, the son of Amurttaraya, and what did they say about Gaya's sacrifices? Answer 3: Shamatha, a vow-observing sage who led a life of celibacy, spoke to the Pandavas about Gaya, the son of Amurttaraya, and his meritorious deeds. Shamatha recounted the grandeur of Gaya's sacrifices, describing how enormous quantities of food, clarified butter, curds, and richly-dressed curries were distributed to Brahmanas and others. These sacrifices were so abundant that even after feeding everyone, there were still twenty-five mountains of food left. Reference 3: ""And Shamatha said, 'Gaya, the son of Amurttaraya, was one of the foremost of royal sages... Those sacrifices, O king, were distinguished by mountains in hundreds and thousands of cooked rice, lakes of clarified butter and rivers of curds in many hundreds, and streams of richly-dressed curries in thousands... In Gaya's great sacrifice, who is there today, amongst creatures, that still desireth to eat? There are yet twenty-five mountains of food there after all have been fed!'"" Question 4: How were the Pandavas received by Brahmanas and ascetics during their stay at the tirtha of Brahmasara? Answer 4: During their stay at the tirtha of Brahmasara, the Pandavas were received by Brahmanas who were well-versed in knowledge and ascetic merit. These Brahmanas constituted the court of the Pandavas and engaged in discussions on various sacred subjects. They welcomed the Pandavas and conversed with them, sharing their knowledge and wisdom. Reference 4: ""And there in that tirtha, those Brahmanas old in knowledge and ascetic merit and fully versed in the Vedas, that constituted the court of the illustrious sons of Pandu, talked in their presence upon various subject of sacred import."" Question 5: What extraordinary effect did Gaya's sacrifices have, as described by those who attended them? Answer 5: Those who attended Gaya's sacrifices were astounded by the abundance and generosity of the offerings. They marveled at the mountains of food, lakes of clarified butter, and rivers of curds that were distributed. The sound of Vedic Mantras chanted during these sacrifices was so loud that it reached the heavens. The attendees praised the exceptional nature of Gaya's sacrifices and the unparalleled offerings. Reference 5: ""In Gaya's great sacrifice, who is there today, amongst creatures, that still desireth to eat? There are yet twenty-five mountains of food there after all have been fed! What the royal sage Gaya of immense splendour hath achieved in his sacrifice was never achieved by men before, nor will be by any in future... Even these were the wonders that persons noticed on those occasions.""","[-0.14477024972438812, -0.18213512003421783, -0.323101282119751, 0.014012870378792286, 0.44520100951194763, -0.20780622959136963, -0.13909786939620972, 0.19770212471485138, -0.34721896052360535, 0.12239733338356018, -0.14440679550170898, 0.2049970179796219, 0.25426214933395386, -0.40907126665115356, 0.11557920277118683, -0.30799925327301025, -0.08356618881225586, 0.14570921659469604, -0.1885165423154831, -0.0715513527393341, -0.04912993684411049, 0.027955789119005203, -0.12527967989444733, 0.2106393426656723, 0.17659053206443787, -0.13671864569187164, 0.15597523748874664, 0.30738404393196106, -0.2631065249443054, -0.7102010250091553, -0.1300625503063202, -0.3331272304058075, 0.032837286591529846, 0.30873599648475647, -9.866804612101987e-05, -0.2095871865749359, 0.43651095032691956, -0.07553835213184357, -0.3876933157444, 0.21323125064373016, -0.29836663603782654, 0.04089374840259552, -0.001308396807871759, 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It was here that that foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya had slain Vatapi there. And the king also enquired after the extent of that man-destroying Daitya's prowess, and the reason also of the illustrious Agastya's wrath being excited against that Asura. ""Thus questioned, Lomasa said, 'O son of Kuru race, there was in the city called Manimati, in days of yore, a Daitya named Ilwala, whose younger brother was Vatapi. One day that son of Diti addressed the Brahmana endued with ascetic merit, saying, 'O holy one, grant me a son equal unto Indra.' The Brahmana, however, did not grant the Asura a son like Indra. And at this, the Asura was inflamed with wrath against the Brahmana. And from that day, O king, the Asura Ilwala became a destroyer of Brahmanas. And endued with power of illusion the angry Asura transformed his brother into a ram. And Vatapi also capable of assuming any form at will, would immediately assume the shape of a ram. And the flesh of that ram, after being properly dressed, was offered to Brahmanas as food. And after they had eaten of it, they were slain. For whomsoever Ilwala summoned with his voice, he would come back to Ilwala even if he had gone to the abode of Yama, in re-embodied form endued with life, and show himself to Ilwala. And so having transformed the Asura Vatapi into a ram and properly cooked his flesh and feeding Brahmanas therewith, he would summon Vatapi. And the mighty Asura Vatapi, that foe of Brahmanas, endued with great strength and power of illusion, hearing, O king, those sounds uttered with a loud voice by Ilwala, and ripping open the flanks of the Brahmana would come laughingly out, O lord of earth! And it was thus, O monarch, that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently took away their lives. ""Meanwhile, the illustrious Agastya beheld his deceased ancestors hanging in a pit with heads downwards. And he asked those personages thus suspended in that hole, saying, 'What is the matter with you? Thus questioned those utterers of Brahma replied, 'It is even for offspring.' And they also told him, 'We are your ancestors. It is even for offspring that we stay suspended in this pit. If O Agastya, thou canst beget us a good son, we may then be saved from this hell and thou also wilt obtain thy blessed state of those having offspring.' Endued with great energy and observant of truth and morality Agastya replied, saying, 'Ye Pitris, I will accomplish your desire. Let this anxiety of yours be dispelled.' And the illustrious Rishi then began to think of perpetuating his race. But he saw not a wife worthy of him on whom he himself could take his birth in the form of a son. The Rishi accordingly, taking those parts that were regarded as highly beautiful, from creatures possessing them, created therewith an excellent woman. And the Muni, endued with great ascetic merit, thereupon gave that girl created for himself to the king of the Vidharbhas who was then undergoing ascetic penances for obtaining offspring. And that blessed girl of sweet face (thus disposed of) then took her birth (in Vidarbha's royal line) and, beautiful as the effulgent lightning, her limbs began to grow day by day. And as soon as that lord of earth--the ruler of the Vidarbhas--saw her ushered into life, he joyfully communicated the intelligence, O Bharata, unto the Brahmanas. And the Brahmanas thereupon, O lord of earth, blessed the girl and they bestowed upon her the name Lopamudra. And possessed of great beauty, she began, O monarch, to grow quickly like unto a lotus in the midst of water or the effulgent flame of a fire. And when the girl grew and attained to puberty, a hundred virgins decked in ornaments and a hundred maids waited in obedience upon her blessed self. And surrounded by those hundred maids and virgins, she shone in their midst, endued as she was with bright effulgence, like Rohini in the firmament amid an inferior multitude of stars. And possessed as she was of good behaviour and excellent manners, none dared ask for her hand even when she attained to puberty, through fear of her father, the king of the Vidharbhas. And Lopamudra, devoted to truth, surpassing the Apsaras even in beauty, gratified her father and relatives by means of her conduct. And her father, beholding his daughter-the princess of Vidharbha-attain to puberty, began to reflect in his mind, saying, 'To whom should I give this daughter of mine?'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCVI Vaisampayana said, ""After this the royal son of Kunti who was ever distinguished for his profuse gifts unto Brahmanas, proceeded to the asylum of Agastya and took up his abode in Durjaya. It was here that that foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya had slain Vatapi there. And the king also enquired after the extent of that man-destroying Daitya's prowess, and the reason also of the illustrious Agastya's wrath being excited against that Asura. ""Thus questioned, Lomasa said, 'O son of Kuru race, there was in the city called Manimati, in days of yore, a Daitya named Ilwala, whose younger brother was Vatapi. One day that son of Diti addressed the Brahmana endued with ascetic merit, saying, 'O holy one, grant me a son equal unto Indra.' The Brahmana, however, did not grant the Asura a son like Indra. And at this, the Asura was inflamed with wrath against the Brahmana. And from that day, O king, the Asura Ilwala became a destroyer of Brahmanas. And endued with power of illusion the angry Asura transformed his brother into a ram. And Vatapi also capable of assuming any form at will, would immediately assume the shape of a ram. And the flesh of that ram, after being properly dressed, was offered to Brahmanas as food. And after they had eaten of it, they were slain. For whomsoever Ilwala summoned with his voice, he would come back to Ilwala even if he had gone to the abode of Yama, in re-embodied form endued with life, and show himself to Ilwala. And so having transformed the Asura Vatapi into a ram and properly cooked his flesh and feeding Brahmanas therewith, he would summon Vatapi. And the mighty Asura Vatapi, that foe of Brahmanas, endued with great strength and power of illusion, hearing, O king, those sounds uttered with a loud voice by Ilwala, and ripping open the flanks of the Brahmana would come laughingly out, O lord of earth! And it was thus, O monarch, that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently took away their lives. ""Meanwhile, the illustrious Agastya beheld his deceased ancestors hanging in a pit with heads downwards. And he asked those personages thus suspended in that hole, saying, 'What is the matter with you? Thus questioned those utterers of Brahma replied, 'It is even for offspring.' And they also told him, 'We are your ancestors. It is even for offspring that we stay suspended in this pit. If O Agastya, thou canst beget us a good son, we may then be saved from this hell and thou also wilt obtain thy blessed state of those having offspring.' Endued with great energy and observant of truth and morality Agastya replied, saying, 'Ye Pitris, I will accomplish your desire. Let this anxiety of yours be dispelled.' And the illustrious Rishi then began to think of perpetuating his race. But he saw not a wife worthy of him on whom he himself could take his birth in the form of a son. The Rishi accordingly, taking those parts that were regarded as highly beautiful, from creatures possessing them, created therewith an excellent woman. And the Muni, endued with great ascetic merit, thereupon gave that girl created for himself to the king of the Vidharbhas who was then undergoing ascetic penances for obtaining offspring. And that blessed girl of sweet face (thus disposed of) then took her birth (in Vidarbha's royal line) and, beautiful as the effulgent lightning, her limbs began to grow day by day. And as soon as that lord of earth--the ruler of the Vidarbhas--saw her ushered into life, he joyfully communicated the intelligence, O Bharata, unto the Brahmanas. And the Brahmanas thereupon, O lord of earth, blessed the girl and they bestowed upon her the name Lopamudra. And possessed of great beauty, she began, O monarch, to grow quickly like unto a lotus in the midst of water or the effulgent flame of a fire. And when the girl grew and attained to puberty, a hundred virgins decked in ornaments and a hundred maids waited in obedience upon her blessed self. And surrounded by those hundred maids and virgins, she shone in their midst, endued as she was with bright effulgence, like Rohini in the firmament amid an inferior multitude of stars. And possessed as she was of good behaviour and excellent manners, none dared ask for her hand even when she attained to puberty, through fear of her father, the king of the Vidharbhas. And Lopamudra, devoted to truth, surpassing the Apsaras even in beauty, gratified her father and relatives by means of her conduct. And her father, beholding his daughter-the princess of Vidharbha-attain to puberty, began to reflect in his mind, saying, 'To whom should I give this daughter of mine?'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was Vatapi, and what malevolent power did he possess? Answer 1: Vatapi was a Daitya (demon) and the younger brother of the Asura Ilwala. Vatapi had the power of illusion, which allowed him to transform himself into various forms, particularly that of a ram. Reference 1: ""And endued with power of illusion, the angry Asura transformed his brother into a ram. And Vatapi also capable of assuming any form at will, would immediately assume the shape of a ram."" Question 2: How did Ilwala and Vatapi deceive and harm Brahmanas? Answer 2: Ilwala, the Daitya, and Vatapi, who could assume the form of a ram, devised a deceitful plan. Ilwala would invite Brahmanas to his abode and serve them the cooked flesh of Vatapi. After the Brahmanas ate the meal, Ilwala would summon Vatapi with a loud voice. Vatapi, using his illusionary powers, would return to life inside the Brahmanas' stomachs and rip open their flanks, killing them. Reference 2: ""And so having transformed the Asura Vatapi into a ram and properly cooked his flesh and feeding Brahmanas therewith, he would summon Vatapi. And the mighty Asura Vatapi, that foe of Brahmanas... would come laughingly out... frequently took away their lives."" Question 3: Why did Agastya become involved in the matter of Ilwala and Vatapi's deceit? Answer 3: Agastya became involved in the matter when he saw his deceased ancestors suspended in a pit with their heads downwards. His ancestors explained that they were suffering because they lacked descendants. They requested Agastya to beget a virtuous son who could offer them salvation by continuing the family line. Reference 3: ""It is even for offspring that we stay suspended in this pit. If O Agastya, thou canst beget us a good son, we may then be saved from this hell and thou also wilt obtain thy blessed state of those having offspring."" Question 4: How did Agastya create a suitable wife for himself? Answer 4: Agastya, being unable to find a suitable wife, created a woman of great beauty by taking the most beautiful parts from various creatures. He then gave this created woman, named Lopamudra, to the king of the Vidharbhas, who was seeking offspring. Reference 4: ""The Rishi accordingly, taking those parts that were regarded as highly beautiful, from creatures possessing them, created therewith an excellent woman... and gave that girl created for himself to the king of the Vidharbhas who was then undergoing ascetic penances for obtaining offspring."" Question 5: What is the significance of Lopamudra's name, and why was she highly regarded? Answer 5: Lopamudra's name signifies her exceptional beauty. ""Lopamudra"" means ""one who steals the heart."" She was highly regarded for her unparalleled beauty, virtuous behavior, and excellent manners. Her beauty surpassed even that of the Apsaras (celestial nymphs), and she won the admiration of all. Reference 5: ""Possessed as she was of good behaviour and excellent manners, none dared ask for her hand even when she attained to puberty, through fear of her father, the king of the Vidharbhas.""","[0.07939312607049942, -0.013063996098935604, -0.15019577741622925, 0.30238375067710876, 0.4060050845146179, -0.13113269209861755, 0.3940654695034027, 0.2608499825000763, -0.30107977986335754, 0.13621120154857635, -0.20418991148471832, 0.15146967768669128, 0.06564535945653915, -0.3775079846382141, 0.28391164541244507, -0.00408528745174408, -0.023178845643997192, 0.1026306301355362, -0.05656561627984047, -0.28158965706825256, -0.17419986426830292, 0.17339566349983215, -0.046308550983667374, 0.46586740016937256, 0.3447839915752411, -0.04362186789512634, 0.1776553988456726, 0.34868180751800537, -0.3318841755390167, -0.5245557427406311, -0.09548748284578323, -0.456580251455307, 0.029898962005972862, 0.337449848651886, -0.00010331976955058053, 0.06912291049957275, 0.12736576795578003, 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0.12937501072883606, 0.02842041105031967, 0.12299158424139023, 0.3680999279022217, -0.029864851385354996, 0.06723739951848984, 0.44113239645957947, 0.5250301957130432, 0.17690560221672058, -0.21772438287734985, -0.37139925360679626, -0.08584102243185043, 0.1288040727376938, -0.33094531297683716, -0.15403516590595245, 0.2041548490524292, 0.23612742125988007, -0.10152898728847504, -0.2707991898059845, -0.3391522467136383, -0.3820979595184326, 0.15699514746665955, -0.33326753973960876, -0.279458612203598, 0.3588602542877197, 0.151054248213768, 0.2812221348285675, -0.2089960277080536, -0.1995062232017517, 0.2536330223083496, 0.004123530350625515, -0.09595116972923279, -0.2556953728199005]" 295,Book03_097,507,3659,641,853,"Section XCVII ""Lomasa continued, 'When Agastya thought that girl to be competent for the duties of domesticity, he approached that lord of earth-the ruler of Vidharbhas-and addressing him, said, 'I solicit thee, O king, to bestow thy daughter Lopamudra on me.' Thus addressed by the Muni, the king of the Vidharbhas swooned away. And though unwilling to give the Muni his daughter, he dared not refuse. And that lord of earth then, approaching his queen, said, 'This Rishi is endued with great energy. If angry, he may consume me with the fire of his curse. O thou of sweet face, tell me what is thy wish."" Hearing these words of the king, she uttered not a word. And beholding the king along with the queen afflicted with sorrow, Lopamudra approached them in due time and said, O monarch, it behoveth thee not to grieve on my account. Bestow me on Agastya, and, O father, save thyself, by giving me away.' And at these words of his daughter, O monarch, the king gave away Lopamudra unto the illustrious Agastya with due rites. And obtaining her as wife, Agastya addressed Lopamudra, saying, 'Cast thou away these costly robes and ornaments.' And at these words of her lord, that large-eyed damsel of thighs tapering as the stem of the plantain tree cast away her handsome and costly robes of fine texture. And casting them away she dressed herself in rags and barks and deerskins, and became her husband's equal in vows and acts. And proceeding then to Gangadwara that illustrious and best of Rishis began to practise the severest penances along with his helpful wife. And Lopamudra herself, well pleased, began to serve her lord from the deep respect that she bore him. And the exalted Agastya also began to manifest great love for his wife. ""After a considerable time, O king, the illustrious Rishi one day beheld Lopamudra, blazing in ascetic splendour come up after the bath in her season. And pleased with the girl, for her services, her purity, and self control, as also with her grace and beauty, he summoned her for marital intercourse. The girl, however, joining her hands, bashfully but lovingly addressed the Rishi, saying, 'The husband, without doubt, weddeth the wife for offspring. But it behoveth thee, O Rishi, to show that love to me which I have for thee. And it behoveth thee, O regenerate one, to approach me on a bed like to that which I had in the palace of my father. I also desire that thou shouldst be decked in garlands of flowers and other ornaments, and that I should approach thee adorned in those celestial ornaments that I like. Otherwise, I cannot approach thee, dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful to wear ornaments (on such an occasion).' Hearing these words of his wife, Agastya replied, 'O blessed girl, O thou of slender waist, I have not wealth like what thy father hath, O Lopamudra!' She answered saying, 'Thou who art endued with wealth of asceticism, art certainly able to bring hither within a moment, by ascetic power, everything that exists in the world of men.' Agastya said, 'It is even so as thou hast said. That, however, would waste my ascetic merit. O bid me do that which may not loosen my ascetic merit.' Lopamudra then said, 'O thou endued with wealth of asceticism, my season will not last long, I do not desire, however, to approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit in any way. It behoveth thee, however, to do as I desire, without injuring thy virtue.' ""'Agastya then said, 'O blessed girl, if this be the resolve that thou hast settled in thy heart, I will go out in quest of wealth. Meanwhile, stay thou here as it pleaseth thee.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCVII ""Lomasa continued, 'When Agastya thought that girl to be competent for the duties of domesticity, he approached that lord of earth-the ruler of Vidharbhas-and addressing him, said, 'I solicit thee, O king, to bestow thy daughter Lopamudra on me.' Thus addressed by the Muni, the king of the Vidharbhas swooned away. And though unwilling to give the Muni his daughter, he dared not refuse. And that lord of earth then, approaching his queen, said, 'This Rishi is endued with great energy. If angry, he may consume me with the fire of his curse. O thou of sweet face, tell me what is thy wish."" Hearing these words of the king, she uttered not a word. And beholding the king along with the queen afflicted with sorrow, Lopamudra approached them in due time and said, O monarch, it behoveth thee not to grieve on my account. Bestow me on Agastya, and, O father, save thyself, by giving me away.' And at these words of his daughter, O monarch, the king gave away Lopamudra unto the illustrious Agastya with due rites. And obtaining her as wife, Agastya addressed Lopamudra, saying, 'Cast thou away these costly robes and ornaments.' And at these words of her lord, that large-eyed damsel of thighs tapering as the stem of the plantain tree cast away her handsome and costly robes of fine texture. And casting them away she dressed herself in rags and barks and deerskins, and became her husband's equal in vows and acts. And proceeding then to Gangadwara that illustrious and best of Rishis began to practise the severest penances along with his helpful wife. And Lopamudra herself, well pleased, began to serve her lord from the deep respect that she bore him. And the exalted Agastya also began to manifest great love for his wife. ""After a considerable time, O king, the illustrious Rishi one day beheld Lopamudra, blazing in ascetic splendour come up after the bath in her season. And pleased with the girl, for her services, her purity, and self control, as also with her grace and beauty, he summoned her for marital intercourse. The girl, however, joining her hands, bashfully but lovingly addressed the Rishi, saying, 'The husband, without doubt, weddeth the wife for offspring. But it behoveth thee, O Rishi, to show that love to me which I have for thee. And it behoveth thee, O regenerate one, to approach me on a bed like to that which I had in the palace of my father. I also desire that thou shouldst be decked in garlands of flowers and other ornaments, and that I should approach thee adorned in those celestial ornaments that I like. Otherwise, I cannot approach thee, dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful to wear ornaments (on such an occasion).' Hearing these words of his wife, Agastya replied, 'O blessed girl, O thou of slender waist, I have not wealth like what thy father hath, O Lopamudra!' She answered saying, 'Thou who art endued with wealth of asceticism, art certainly able to bring hither within a moment, by ascetic power, everything that exists in the world of men.' Agastya said, 'It is even so as thou hast said. That, however, would waste my ascetic merit. O bid me do that which may not loosen my ascetic merit.' Lopamudra then said, 'O thou endued with wealth of asceticism, my season will not last long, I do not desire, however, to approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit in any way. It behoveth thee, however, to do as I desire, without injuring thy virtue.' ""'Agastya then said, 'O blessed girl, if this be the resolve that thou hast settled in thy heart, I will go out in quest of wealth. Meanwhile, stay thou here as it pleaseth thee.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Agastya propose to marry Lopamudra, and what request did he make to her after marriage? Answer 1: Agastya initially requested Lopamudra's hand in marriage from her father, the king of Vidharbhas. After marrying Lopamudra, Agastya asked her to cast away her costly robes and ornaments and join him in a life of asceticism. However, when Lopamudra wished for a more conventional marital experience, including a proper bed, garlands, and ornaments, Agastya expressed his inability to provide these luxuries, fearing it might diminish his ascetic merit. Reference 1: ""And obtaining her as wife, Agastya addressed Lopamudra, saying, 'Cast thou away these costly robes and ornaments.'... 'O bid me do that which may not loosen my ascetic merit.'"" Question 2: How did Lopamudra respond to Agastya's request regarding marital intimacy? Answer 2: Lopamudra expressed her desire for a more conventional marital experience, desiring to approach Agastya as a wife should, with proper adornments, a comfortable bed, and ornaments. She did not want to diminish Agastya's ascetic merit but asked him to fulfill her wishes without compromising his virtue. Reference 2: ""The girl, however, joining her hands, bashfully but lovingly addressed the Rishi, saying, 'The husband, without doubt, weddeth the wife for offspring... It behoveth thee, O regenerate one, to approach me on a bed like to that which I had in the palace of my father. I also desire that thou shouldst be decked in garlands of flowers and other ornaments, and that I should approach thee adorned in those celestial ornaments that I like.'"" Question 3: What did Agastya say about obtaining wealth to fulfill Lopamudra's desires? Answer 3: When Lopamudra requested Agastya to provide the comforts and ornaments she desired for marital intimacy, Agastya mentioned that he did not possess the wealth her father had. Lopamudra then suggested that Agastya, endowed with ascetic power, could acquire whatever he wished in a moment, emphasizing that it wouldn't harm his ascetic merit. Agastya replied that fulfilling her desires in that manner would indeed waste his ascetic merit. Reference 3: ""Agastya said, 'O blessed girl, O thou of slender waist, I have not wealth like what thy father hath, O Lopamudra!' She answered saying, 'Thou who art endued with wealth of asceticism, art certainly able to bring hither within a moment, by ascetic power, everything that exists in the world of men.'"" Question 4: How did Agastya respond to Lopamudra's request to fulfill her wishes without harming his ascetic merit? Answer 4: Agastya agreed to fulfill Lopamudra's wishes, understanding her desire for a traditional marital experience. He told her that he would go in search of wealth to provide for her needs while she stayed where she pleased. Reference 4: ""'Agastya then said, 'O blessed girl, if this be the resolve that thou hast settled in thy heart, I will go out in quest of wealth. Meanwhile, stay thou here as it pleaseth thee.'""","[0.0860043615102768, 0.018317898735404015, -0.23197102546691895, 0.1796184480190277, 0.42232775688171387, -0.1699373573064804, 0.05249632149934769, 0.18218427896499634, 0.03238210454583168, -0.13765552639961243, -0.04419318959116936, 0.17721042037010193, 0.2189989984035492, -0.48294714093208313, -0.13742785155773163, -0.004475852940231562, -0.01523955725133419, 0.1558074802160263, -0.023604741320014, -0.11926521360874176, -0.03774118050932884, 0.07177428901195526, -0.018183697015047073, 0.28487545251846313, 0.18079893290996552, -0.1837141215801239, 0.010981057770550251, 0.6278206706047058, -0.35541337728500366, -0.15924106538295746, 0.015803830698132515, -0.3955225944519043, -0.16511587798595428, -0.09140867739915848, -0.00010007044329540804, -0.1872011423110962, 0.2313358038663864, -0.008500134572386742, -0.16832546889781952, 0.29095223546028137, -0.07141832262277603, -0.12791866064071655, -0.22655348479747772, -0.37487924098968506, 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-0.26806625723838806, -0.4928281307220459, 0.029119674116373062, 0.1419132947921753, -0.0035265523474663496, -0.06019075959920883, 0.1237301230430603, 0.3222034275531769, 0.028731266036629677, 0.15455473959445953, -0.45210033655166626, -0.23113225400447845, 0.22815079987049103, -0.21049202978610992, -0.6069229245185852, 0.2515812814235687, 0.15017206966876984, 0.17708684504032135, -0.2152557224035263, 0.007272201590240002, 0.2598625719547272, 0.059669770300388336, 0.0029410074930638075, -0.1607307642698288]" 296,Book03_098,508,3235,534,710,"Section XCVIII ""Lomasa continued, 'Agastya then, O son of the Kuru race, went to king Srutarvan who was regarded as richer than other kings, to beg for wealth. And that monarch, learning of the arrival of the pot-born Rishi on the frontiers of his kingdoms, went out with his ministers and received the holy man with respect. And the king duly offering the Arghya in the first instance, submissively and with joined hands enquired then after the reason of the Rishi's arrival. And Agastya answered saying, O lord of the earth, know that I have come to thee, desirous of wealth. Give me a portion according to thy ability and without doing injury to others.' ""Lomasa continued, 'The king, then, representing unto the Rishi the equality of his expenditure and income, said, 'O learned one, take thou from my possessions the wealth thou pleasest.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who always saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to creatures. Taking, therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter, hearing of their arrival on his frontiers, received them duly. And Vradhnaswa also offered them the Arghyas and water to wash their feet. And the monarch, with their permission, then enquired after the reason of their coming. And Agastya said, 'O lord of earth, know that we have come to thee desirous of wealth. Give us what thou canst, without doing injury to others.'"" ""Lomasa continued, 'That monarch then represented unto them the equality of his expenditure and income, and said, 'Knowing this, take ye what ye desire.' The Rishi, however, who saw both sides with equal eyes, beholding the equality of that monarch's income with expenditure, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then went to Purokutsa's son, Trasadasyu, of enormous wealth. The high-souled Trasadasyu, learning of their arrival on the confines of his kingdom went out, O king, and received them well. And that best of monarchs in Ikshvaku's line, having worshipped all of them duly, enquired after the reason of their arrival. And Agastya answered, 'O lord of earth, know that we have all come to thee, desirous of wealth. Give us what you can, without injuring others.'"" ""Lomasa continued, 'That monarch then, represented unto them the equality of his income with expenditure, and said, 'Knowing this, take ye what ye desire.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Then, O monarch, all those kings looking at one another, together spoke unto the Rishis saying, 'O Brahmana, there is a Danava of the name Ilwala who of all persons on earth, is possessed of enormous wealth. Let us all approach him to-day and beg wealth of him.'"" ""Lomasa continued, 'This suggestion, O king, of begging wealth of Ilwala appeared to them to be proper. And, O monarch, all of them went together to Ilwala after this!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XCVIII ""Lomasa continued, 'Agastya then, O son of the Kuru race, went to king Srutarvan who was regarded as richer than other kings, to beg for wealth. And that monarch, learning of the arrival of the pot-born Rishi on the frontiers of his kingdoms, went out with his ministers and received the holy man with respect. And the king duly offering the Arghya in the first instance, submissively and with joined hands enquired then after the reason of the Rishi's arrival. And Agastya answered saying, O lord of the earth, know that I have come to thee, desirous of wealth. Give me a portion according to thy ability and without doing injury to others.' ""Lomasa continued, 'The king, then, representing unto the Rishi the equality of his expenditure and income, said, 'O learned one, take thou from my possessions the wealth thou pleasest.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who always saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to creatures. Taking, therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter, hearing of their arrival on his frontiers, received them duly. And Vradhnaswa also offered them the Arghyas and water to wash their feet. And the monarch, with their permission, then enquired after the reason of their coming. And Agastya said, 'O lord of earth, know that we have come to thee desirous of wealth. Give us what thou canst, without doing injury to others.'"" ""Lomasa continued, 'That monarch then represented unto them the equality of his expenditure and income, and said, 'Knowing this, take ye what ye desire.' The Rishi, however, who saw both sides with equal eyes, beholding the equality of that monarch's income with expenditure, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then went to Purokutsa's son, Trasadasyu, of enormous wealth. The high-souled Trasadasyu, learning of their arrival on the confines of his kingdom went out, O king, and received them well. And that best of monarchs in Ikshvaku's line, having worshipped all of them duly, enquired after the reason of their arrival. And Agastya answered, 'O lord of earth, know that we have all come to thee, desirous of wealth. Give us what you can, without injuring others.'"" ""Lomasa continued, 'That monarch then, represented unto them the equality of his income with expenditure, and said, 'Knowing this, take ye what ye desire.' Beholding, however, the equality of that monarch's expenditure with income, the Rishi who saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Then, O monarch, all those kings looking at one another, together spoke unto the Rishis saying, 'O Brahmana, there is a Danava of the name Ilwala who of all persons on earth, is possessed of enormous wealth. Let us all approach him to-day and beg wealth of him.'"" ""Lomasa continued, 'This suggestion, O king, of begging wealth of Ilwala appeared to them to be proper. And, O monarch, all of them went together to Ilwala after this!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Agastya go to King Srutarvan and what request did he make? Answer 1: Agastya went to King Srutarvan to seek wealth. He requested the king to give him a portion of his wealth according to his ability without causing harm to others. Reference 1: ""Agastya then, O son of the Kuru race, went to king Srutarvan... 'O lord of the earth, know that I have come to thee, desirous of wealth. Give me a portion according to thy ability and without doing injury to others.'"" Question 2: How did King Srutarvan respond to Agastya's request for wealth? Answer 2: King Srutarvan, upon learning of Agastya's desire for wealth, offered him a portion of his wealth, explaining the equality of his expenditure and income. He told Agastya to take what he pleased without causing harm. Reference 2: ""The king, then, representing unto the Rishi the equality of his expenditure with income, said, 'O learned one, take thou from my possessions the wealth thou pleasest.'"" Question 3: Why did Agastya and King Srutarvan go to King Vradhnaswa after leaving Srutarvan's kingdom? Answer 3: Agastya and King Srutarvan went to King Vradhnaswa after leaving Srutarvan's kingdom because they found the equality of the latter's income and expenditure, and Agastya did not wish to take anything under such circumstances. They were seeking wealth, but only if it didn't harm others. Reference 3: ""Beholding, however, the equality of that monarch's expenditure with income, the Rishi who saw both sides with equal eyes, thought that if he took anything under the circumstances, his act would result in injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then went to Purokutsa's son, Trasadasyu, of enormous wealth."" Question 4: How did King Vradhnaswa respond to Agastya's request for wealth? Answer 4: King Vradhnaswa, upon learning of Agastya's desire for wealth, represented to them the equality of his income and expenditure. He allowed them to take what they desired without causing harm. 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For the destruction of Ravana, O king, Vishnu, in his own body, took his birth as the son of illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha after he had been born. It was then that Rama of Bhrigu's line, the son of Richika by Renuka, hearing of Rama the son of Dasaratha--of spotless deeds--went to Ayodhya, impelled by curiosity, and taking with him that celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of Dasaratha's son. And Dasaratha, hearing that Rama of Bhrigu's race had arrived on the confines of his domains, set his own son Rama to receive the hero with respect. And beholding Dasaratha's son approach and stand before him with ready weapons, Rama of Bhrigu's line smilingly addressed him, O son of Kunti, saying, 'O king, O exalted one, string, if thou canst, with all thy mighty, this bow which in my hands was made the instrument of destroying the Kshatriya race.' Thus addressed, Dasaratha's son answered, 'O illustrious one, it behoveth thee not to insult me thus. Nor am I, amongst the regenerate classes, deficient in the virtues of the Kshatriya order. The descendants of Ikshwaku in special never boast of the prowess of their arms.' Then unto Dasaratha's son who said so, Rama of Bhrigu's line replied, 'A truce to all crafty speech, O king! Take this bow.' At this, Rama the son of Dasaratha, took in anger from the hands of Rama of Bhrigu's line that celestial bow that had dealt death to the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly strung that bow without the least exertion, and with its twang loud as the thunder-rattle, affrighted all creatures. And Rama, the son of Dasaratha, then, addressing Rama of Bhrigu's said, 'Here, I have strung this bow. What else, O Brahmana, shall I do for thee?' Then Rama, the son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial arrow and said, 'Placing this on the bow-string, draw to thy ear, O hero!' ""Lomasa continued, 'Hearing this, Dasaratha's son blazed up in wrath and said, 'I have heard what thou hast said, and even pardoned thee. O son of Bhrigu's race, thou art full of vanity. Through the Grandsire's grace thou hast obtained energy that is superior to that of the Kshatriyas. And it is for this that thou insultest me. Behold me now in my native form: I give thee sight.' Then Rama of Bhrigu's race beheld in the body of Dasaratha's son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors. O Bharata, began to flash through the welkin. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake. And shot by the hand of Rama, that shalt, confounding by its energy the other Rama, came back blazing into Rama's hands. And Bhargava, who had thus been deprived of his senses, regaining consciousness and life, bowed unto Rama--that manifestation of Vishnu's power. And commanded by Vishnu, he proceeded to the mountains of Mahendra. And thenceforth that great ascetic began to dwell there, in terror and shame. And after the expiration of a year, the Pitris, beholding Rama dwelling there deprived of energy, his pride quelled, and himself sunk in affliction, said unto him, 'O son, having approached Vishnu, thy behaviour towards him was not proper. He deserveth for aye worship and respect in the three worlds. Go, O son, to that sacred river which goeth by name of Vadhusara! Bathing in all the tirthas of that stream, thou wilt regain thy energy! There in that river is the tirthas called Diptoda where thy grandsire Bhrigu, O Rama, in the celestial age had practised ascetic penances of great merit.' Thus addressed by them, Rama, O son of Kunti, did what the Pitris bade him, and obtained back at this tirtha, O son of Pandu, the energy he had lost. Even this O child, was what befell Rama of spotless deeds in days in of yore, after he had, O king, met Vishnu (in the form of Dasaratha's son)!'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Lomasa said, 'Listen, O king, to the history of Rama (the son of Dasaratha) and Rama of Bhrigu's line gifted with intelligence. For the destruction of Ravana, O king, Vishnu, in his own body, took his birth as the son of illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha after he had been born. It was then that Rama of Bhrigu's line, the son of Richika by Renuka, hearing of Rama the son of Dasaratha--of spotless deeds--went to Ayodhya, impelled by curiosity, and taking with him that celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of Dasaratha's son. And Dasaratha, hearing that Rama of Bhrigu's race had arrived on the confines of his domains, set his own son Rama to receive the hero with respect. And beholding Dasaratha's son approach and stand before him with ready weapons, Rama of Bhrigu's line smilingly addressed him, O son of Kunti, saying, 'O king, O exalted one, string, if thou canst, with all thy mighty, this bow which in my hands was made the instrument of destroying the Kshatriya race.' Thus addressed, Dasaratha's son answered, 'O illustrious one, it behoveth thee not to insult me thus. Nor am I, amongst the regenerate classes, deficient in the virtues of the Kshatriya order. The descendants of Ikshwaku in special never boast of the prowess of their arms.' Then unto Dasaratha's son who said so, Rama of Bhrigu's line replied, 'A truce to all crafty speech, O king! Take this bow.' At this, Rama the son of Dasaratha, took in anger from the hands of Rama of Bhrigu's line that celestial bow that had dealt death to the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly strung that bow without the least exertion, and with its twang loud as the thunder-rattle, affrighted all creatures. And Rama, the son of Dasaratha, then, addressing Rama of Bhrigu's said, 'Here, I have strung this bow. What else, O Brahmana, shall I do for thee?' Then Rama, the son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial arrow and said, 'Placing this on the bow-string, draw to thy ear, O hero!' ""Lomasa continued, 'Hearing this, Dasaratha's son blazed up in wrath and said, 'I have heard what thou hast said, and even pardoned thee. O son of Bhrigu's race, thou art full of vanity. Through the Grandsire's grace thou hast obtained energy that is superior to that of the Kshatriyas. And it is for this that thou insultest me. Behold me now in my native form: I give thee sight.' Then Rama of Bhrigu's race beheld in the body of Dasaratha's son the Adityas with the Vasus, the Rudras, the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar constellations and the planets, the Gandharvas, the Rakshasas, the Yakshas, the Rivers, the tirthas, those eternal Rishis identified with Brahma and called the Valkhilyas, the celestial Rishis, the Seas and Mountains, the Vedas with the Upanishads and Vashats and the sacrifices, the Samans in their living form, the Science of weapons, O Bharata, and the Clouds with rain and lightning, O Yudhishthira! And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors. O Bharata, began to flash through the welkin. And showers of dust and rain fell upon the surface of the earth. And whirlwinds and frightful sounds convulsed everything, and the earth herself began to quake. And shot by the hand of Rama, that shalt, confounding by its energy the other Rama, came back blazing into Rama's hands. And Bhargava, who had thus been deprived of his senses, regaining consciousness and life, bowed unto Rama--that manifestation of Vishnu's power. And commanded by Vishnu, he proceeded to the mountains of Mahendra. And thenceforth that great ascetic began to dwell there, in terror and shame. And after the expiration of a year, the Pitris, beholding Rama dwelling there deprived of energy, his pride quelled, and himself sunk in affliction, said unto him, 'O son, having approached Vishnu, thy behaviour towards him was not proper. He deserveth for aye worship and respect in the three worlds. Go, O son, to that sacred river which goeth by name of Vadhusara! Bathing in all the tirthas of that stream, thou wilt regain thy energy! There in that river is the tirthas called Diptoda where thy grandsire Bhrigu, O Rama, in the celestial age had practised ascetic penances of great merit.' Thus addressed by them, Rama, O son of Kunti, did what the Pitris bade him, and obtained back at this tirtha, O son of Pandu, the energy he had lost. Even this O child, was what befell Rama of spotless deeds in days in of yore, after he had, O king, met Vishnu (in the form of Dasaratha's son)!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Rama of Bhrigu's line, the son of Richika, visit Ayodhya and what was his purpose in bringing the celestial bow? Answer 1: Rama of Bhrigu's line visited Ayodhya out of curiosity to ascertain the prowess of Rama, the son of Dasaratha. He brought a celestial bow to test Dasaratha's son and observe his abilities. Reference 1: ""For the destruction of Ravana, O king, Vishnu, in his own body, took his birth as the son of illustrious Dasaratha... Rama of Bhrigu's line, the son of Richika, hearing of Rama the son of Dasaratha--of spotless deeds--went to Ayodhya, impelled by curiosity, and taking with him that celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of Dasaratha's son."" Question 2: How did Rama, the son of Dasaratha, respond when challenged by Rama of Bhrigu's line to string the celestial bow? Answer 2: When challenged by Rama of Bhrigu's line to string the celestial bow, Rama, the son of Dasaratha, accepted the challenge and effortlessly strung the bow, producing a loud twang that frightened all creatures. Reference 2: ""At this, Rama the son of Dasaratha, took in anger from the hands of Rama of Bhrigu's line that celestial bow that had dealt death to the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly strung that bow without the least exertion, and with its twang loud as the thunder-rattle, affrighted all creatures."" Question 3: What did Rama of Bhrigu's line see when Rama, the son of Dasaratha, revealed his divine form? Answer 3: When Rama, the son of Dasaratha, revealed his divine form, Rama of Bhrigu's line saw the Adityas, Vasus, Rudras, Sadhyas, Marutas, Pitris, celestial beings, stars, planets, Rishis, Vedas, Upanishads, and various other divine entities. Reference 3: ""Then Rama, the son of Jamadagni, gave unto the illustrious son of Dasaratha a celestial arrow and said, 'Placing this on the bow-string, draw to thy ear, O hero!'... And the illustrious Vishnu then shot that shaft. And at this the earth was filled with sounds of thunder, and burning meteors."" Question 4: What happened to Rama of Bhrigu's line after he was defeated by Rama, the son of Dasaratha, in the bow challenge? Answer 4: After being defeated by Rama, the son of Dasaratha, Rama of Bhrigu's line lost his senses and energy. He was later advised by the Pitris to go to the sacred river Vadhusara and bathe in its tirthas to regain his lost energy and overcome his shame. Reference 4: ""Hearing this, Dasaratha's son blazed up in wrath and said, 'I have heard what thou hast said, and even pardoned thee. O son of Bhrigu's race, thou art full of vanity... Go, O son, to that sacred river which goeth by the name of Vadhusara! Bathing in all the tirthas of that stream, thou wilt regain thy energy!""","[0.1155180037021637, 0.09012966603040695, -0.2530398964881897, 0.10163542628288269, 0.1887415647506714, -0.19598335027694702, 0.437215656042099, 0.34795013070106506, 0.022835250943899155, -0.05008086562156677, -0.18250268697738647, 0.3004865050315857, 0.19490882754325867, -0.8212919235229492, 0.16950497031211853, -0.22871148586273193, -0.07849815487861633, 0.10380573570728302, -0.19499893486499786, -0.176924929022789, -0.009647020138800144, 0.18735699355602264, 0.06680496782064438, 0.24246858060359955, -0.037146516144275665, -0.1879812330007553, 0.20321568846702576, 0.376517653465271, -0.09785841405391693, -0.46188026666641235, 0.3575698435306549, -0.2632763087749481, -0.09569473564624786, 0.22220225632190704, -0.00010265180753776804, -0.058799754828214645, 0.6034751534461975, 0.09235502779483795, -0.0684170126914978, 0.1864558458328247, -0.6332049369812012, -0.1351746767759323, 0.0713091567158699, 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""Lomasa said, 'Listen now, O king, to the excellent and wonderful and extraordinary history of Agastya, as also, O monarch, about the prowess of that Rishi of immeasurable energy. There were in the Krita age certain tribes of fierce Danavas that were invincible in battle. And they were known by the name of Kalakeyas and were endued with terrible prowess. Placing themselves under Vritra and arming themselves with diverse weapons they pursued the celestials with Indra at their head in all directions. The gods then all resolved upon the destruction of Vritra, and went with Indra at their head to Brahma. And beholding them standing before him with joined hands, Parameshthi addressed them all and said, ""Everything is known to me, ye gods, about what ye seek. I shall indicate now the means by which ye may slay Vritra. There is a high-souled and great Rishi known by the name of Dadhicha. Go ye all together unto him and solicit of him a boon. With well-pleased heart, that Rishi of virtuous soul will even grant you the boon. Desirous as ye are of victory, go ye all together unto him and tell him, 'For the good of the three worlds, give us thy bones.' Renouncing his body, he will give you his bones. With these bones of his, make ye a fierce and powerful weapon to be called Vajra, endued with six sides and terrible roar and capable of destroying even the most powerful enemies. With that weapon will he of a hundred sacrifices slay Vritia. I have now told you all. See that all this is done speedily.' Thus addressed by him, the gods with the Grandsire's leave (came away), and with Narayana at their head proceeded to the asylum of Dadhicha. That asylum was on the other bank of the river Saraswati and covered with diverse trees and creepers. And it resounded with the hum of bees as if they were reciting Samans. And it also echoed with the melodious notes of the male Kokila and the Chakora. And buffaloes and boars and deer and Chamaras wandered there at pleasure freed from the fear of tigers. And elephants with the juice trickling down from rent temples, plunging in the stream, sported with the she-elephants and made the entire region resound with their roars. And the place also echoed with the loud roars of lions and tigers, while at intervals might be seen those grisly monarchs of the forest lying stretched in caves and glens and beautifying them with their presence And such was the asylum, like unto heaven itself, of Dadhicha, that the gods entered. And there they beheld Dadhicha looking like the sun himself in splendour and blazing in grace of person like the Grandsire himself. And the celestials saluted the feet of the Rishi and bowed unto him and begged of him the boon that the Grandsire had bade them do. Then Dadhicha, well pleased, addressing those foremost of celestials, said, 'Ye celestials, I will do what is for your benefit. I will even renounce this body of mine myself.' And that foremost of men with soul under control, having said this, suddenly renounced his life. The gods then took the bones of the deceased Rishi as directed. And the celestials, glad at heart, went to Twashtri (the celestial Artificer) and spake to him of the means of victory. And Twashtri, hearing those words of theirs, became filled with joy, and constructed (out of those bones) with great attention and care the fierce weapons called Vajra. And having manufactured it, he joyfully addressed Indra, saying, 'With this foremost of weapons, O exalted one, reduce that fierce foe of the gods to ashes. And having slain the foe, rule thou happily the entire domain of heaven, O chief of the celestials, with those that follow thee.' And thus addressed by Twashtri, Purandara took the Vajra from his hand, joyfully and with proper respect."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section C ""Yudhishthira said, 'O best of regenerate ones, I desire again to hear of the achievements in detail of Agastya--that illustrious Rishi endued with great intelligence.'"" ""Lomasa said, 'Listen now, O king, to the excellent and wonderful and extraordinary history of Agastya, as also, O monarch, about the prowess of that Rishi of immeasurable energy. There were in the Krita age certain tribes of fierce Danavas that were invincible in battle. And they were known by the name of Kalakeyas and were endued with terrible prowess. Placing themselves under Vritra and arming themselves with diverse weapons they pursued the celestials with Indra at their head in all directions. The gods then all resolved upon the destruction of Vritra, and went with Indra at their head to Brahma. And beholding them standing before him with joined hands, Parameshthi addressed them all and said, ""Everything is known to me, ye gods, about what ye seek. I shall indicate now the means by which ye may slay Vritra. There is a high-souled and great Rishi known by the name of Dadhicha. Go ye all together unto him and solicit of him a boon. With well-pleased heart, that Rishi of virtuous soul will even grant you the boon. Desirous as ye are of victory, go ye all together unto him and tell him, 'For the good of the three worlds, give us thy bones.' Renouncing his body, he will give you his bones. With these bones of his, make ye a fierce and powerful weapon to be called Vajra, endued with six sides and terrible roar and capable of destroying even the most powerful enemies. With that weapon will he of a hundred sacrifices slay Vritia. I have now told you all. See that all this is done speedily.' Thus addressed by him, the gods with the Grandsire's leave (came away), and with Narayana at their head proceeded to the asylum of Dadhicha. That asylum was on the other bank of the river Saraswati and covered with diverse trees and creepers. And it resounded with the hum of bees as if they were reciting Samans. And it also echoed with the melodious notes of the male Kokila and the Chakora. And buffaloes and boars and deer and Chamaras wandered there at pleasure freed from the fear of tigers. And elephants with the juice trickling down from rent temples, plunging in the stream, sported with the she-elephants and made the entire region resound with their roars. And the place also echoed with the loud roars of lions and tigers, while at intervals might be seen those grisly monarchs of the forest lying stretched in caves and glens and beautifying them with their presence And such was the asylum, like unto heaven itself, of Dadhicha, that the gods entered. And there they beheld Dadhicha looking like the sun himself in splendour and blazing in grace of person like the Grandsire himself. And the celestials saluted the feet of the Rishi and bowed unto him and begged of him the boon that the Grandsire had bade them do. Then Dadhicha, well pleased, addressing those foremost of celestials, said, 'Ye celestials, I will do what is for your benefit. I will even renounce this body of mine myself.' And that foremost of men with soul under control, having said this, suddenly renounced his life. The gods then took the bones of the deceased Rishi as directed. And the celestials, glad at heart, went to Twashtri (the celestial Artificer) and spake to him of the means of victory. And Twashtri, hearing those words of theirs, became filled with joy, and constructed (out of those bones) with great attention and care the fierce weapons called Vajra. And having manufactured it, he joyfully addressed Indra, saying, 'With this foremost of weapons, O exalted one, reduce that fierce foe of the gods to ashes. And having slain the foe, rule thou happily the entire domain of heaven, O chief of the celestials, with those that follow thee.' And thus addressed by Twashtri, Purandara took the Vajra from his hand, joyfully and with proper respect."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Yudhishthira express his desire to hear about Agastya? Answer 1: Yudhishthira expressed his desire to hear about Agastya's achievements in detail because Agastya was an illustrious Rishi endowed with great intelligence. Reference 1: ""Yudhishthira said, 'O best of regenerate ones, I desire again to hear of the achievements in detail of Agastya--that illustrious Rishi endued with great intelligence.'"" Question 2: Who were the fierce tribes in the Krita age that were invincible in battle? Answer 2: In the Krita age, the fierce tribes known as the Kalakeyas were invincible in battle and were endowed with terrible prowess. Reference 2: ""There were in the Krita age certain tribes of fierce Danavas that were invincible in battle. And they were known by the name of Kalakeyas and were endued with terrible prowess."" Question 3: What advice did Parameshthi give to the gods for defeating Vritra? Answer 3: Parameshthi advised the gods to approach the great Rishi Dadhicha, request a boon from him, and ask for his bones. With Dadhicha's bones, they were to create a fierce and powerful weapon called Vajra, capable of destroying even the most powerful enemies, including Vritra. Reference 3: ""Everything is known to me, ye gods, about what ye seek. I shall indicate now the means by which ye may slay Vritra... Desirous as ye are of victory, go ye all together unto him and tell him, 'For the good of the three worlds, give us thy bones.'"" Question 4: How did Dadhicha respond to the gods' request for his bones? Answer 4: Dadhicha, pleased with the gods' request, willingly renounced his body and granted them his bones for the creation of Vajra. Reference 4: ""Ye celestials, I will do what is for your benefit. I will even renounce this body of mine myself."" Question 5: Who constructed the fierce weapon known as Vajra from Dadhicha's bones, and what was its purpose? Answer 5: The celestial Artificer, Twashtri, constructed the fierce weapon Vajra from Dadhicha's bones. Its purpose was to be used by Indra to defeat and reduce their fierce foe, Vritra, to ashes, allowing Indra to rule happily over the entire domain of heaven. Reference 5: ""With this foremost of weapons, O exalted one, reduce that fierce foe of the gods to ashes. 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And he was guarded on all sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic mountains with towering peaks. And the encounter that took place between the gods and the Danavas lasted for a short while and was, O chief of the Bharatas, terrific in the extreme, appalling as it did the three worlds. And loud was the clash of swords and scimitars upraised and warded off by heroic hands in course of those fierce encounters. And heads (severed from trunks) began to roll from the firmament to the earth like fruits of the palmyra palm falling upon the ground, loosened from their stalks. And the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail ran against the gods, like moving mountains on conflagration. And the gods, unable to stand the shock of that impetuous and proudly advancing host, broke and fled from fear. Purandara of a thousand eyes, beholding the gods flying in fear and Vritra growing in boldness, became deeply dejected. And the foremost of gods Purandara, himself, agitated with the fear of the Kalakeyas, without losing a moment, sought the exalted Narayana's refuge. And the eternal Vishnu beholding Indra so depressed enhanced his might by imparting unto him a portion of his own energy. And when the celestials beheld that Sakra was thus protected by Vishnu, each of them imparted unto him his own energy. And the spotless Brahmarshis also imparted their energies unto the chief of the celestials. And favoured thus by Vishnu and all the gods and by the high-blessed Rishis also, Sakra became mightier than before. And when Vritra learnt that the chief of the celestials had been filled with might of others, he sent forth some terrific roars. And at these roars of his, the earth, the directions, the firmament, heaven, and the mountains all began to tremble. And the chief of the celestials, deeply agitated on hearing that fierce and loud roar, was filled with fear, and desiring to slay the Asura soon, hurled, O king, the mighty Vajra. And struck with Indra's Vajra the great Asura decked in gold and garlands fell head-long, like the great mountain Mandara hurled of yore from Vishnu's hands; and although the prince of Daityas was slain, yet Sakra in panic ran from the field, desiring to take shelter in a lake, thinking that the Vajra itself had not been hurled from his hands and regarding that Vritra himself was still alive. The celestials, however, and the great Rishis became filled with joy, and all of them began to cheerfully chant the praise of Indra. And mustering together, the celestials began to slay the Danavas, who were dejected at the death of their leader. And struck with panic at sight of the assembled celestial host, the afflicted Danavas fled to the depths of the sea. And having entered the fathomless deep, teeming with fishes and crocodiles, the Danavas assembled together and began to proudly conspire for the destruction of the three worlds. And some amongst them that were wise in inferences suggested courses of action, each according to his judgment. In course of time, however, the dreadful resolution arrived at those conspiring sons of Diti, was that they should, first of all, compass the destruction of all persons possessed of knowledge and ascetic virtue. The worlds are all supported by asceticism. Therefore, they said, 'Lose no time for the destruction of asceticism. Compass ye without delay the destruction of those on earth that are possessed of ascetic virtues, that are conversant with duties and the ways of morality, and that have a knowledge of Brahma; for when these are destroyed, the universe itself will be destroyed.' And all the Danavas, having arrived at this resolution for the destruction of the universe, became highly glad. And thenceforth they made the ocean--that abode of Varuna--with billows high as hills, their fort, from which to make their sallies."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CI ""Lomasa said, 'Armed with the Vajra then, and supported by celestials endued with great might, Indra then approached Vritra, who was then occupying the entire earth and the heaven. And he was guarded on all sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic mountains with towering peaks. And the encounter that took place between the gods and the Danavas lasted for a short while and was, O chief of the Bharatas, terrific in the extreme, appalling as it did the three worlds. And loud was the clash of swords and scimitars upraised and warded off by heroic hands in course of those fierce encounters. And heads (severed from trunks) began to roll from the firmament to the earth like fruits of the palmyra palm falling upon the ground, loosened from their stalks. And the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail ran against the gods, like moving mountains on conflagration. And the gods, unable to stand the shock of that impetuous and proudly advancing host, broke and fled from fear. Purandara of a thousand eyes, beholding the gods flying in fear and Vritra growing in boldness, became deeply dejected. And the foremost of gods Purandara, himself, agitated with the fear of the Kalakeyas, without losing a moment, sought the exalted Narayana's refuge. And the eternal Vishnu beholding Indra so depressed enhanced his might by imparting unto him a portion of his own energy. And when the celestials beheld that Sakra was thus protected by Vishnu, each of them imparted unto him his own energy. And the spotless Brahmarshis also imparted their energies unto the chief of the celestials. And favoured thus by Vishnu and all the gods and by the high-blessed Rishis also, Sakra became mightier than before. And when Vritra learnt that the chief of the celestials had been filled with might of others, he sent forth some terrific roars. And at these roars of his, the earth, the directions, the firmament, heaven, and the mountains all began to tremble. And the chief of the celestials, deeply agitated on hearing that fierce and loud roar, was filled with fear, and desiring to slay the Asura soon, hurled, O king, the mighty Vajra. And struck with Indra's Vajra the great Asura decked in gold and garlands fell head-long, like the great mountain Mandara hurled of yore from Vishnu's hands; and although the prince of Daityas was slain, yet Sakra in panic ran from the field, desiring to take shelter in a lake, thinking that the Vajra itself had not been hurled from his hands and regarding that Vritra himself was still alive. The celestials, however, and the great Rishis became filled with joy, and all of them began to cheerfully chant the praise of Indra. And mustering together, the celestials began to slay the Danavas, who were dejected at the death of their leader. And struck with panic at sight of the assembled celestial host, the afflicted Danavas fled to the depths of the sea. And having entered the fathomless deep, teeming with fishes and crocodiles, the Danavas assembled together and began to proudly conspire for the destruction of the three worlds. And some amongst them that were wise in inferences suggested courses of action, each according to his judgment. In course of time, however, the dreadful resolution arrived at those conspiring sons of Diti, was that they should, first of all, compass the destruction of all persons possessed of knowledge and ascetic virtue. The worlds are all supported by asceticism. Therefore, they said, 'Lose no time for the destruction of asceticism. Compass ye without delay the destruction of those on earth that are possessed of ascetic virtues, that are conversant with duties and the ways of morality, and that have a knowledge of Brahma; for when these are destroyed, the universe itself will be destroyed.' And all the Danavas, having arrived at this resolution for the destruction of the universe, became highly glad. And thenceforth they made the ocean--that abode of Varuna--with billows high as hills, their fort, from which to make their sallies."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What weapon did Indra use against Vritra, and what was the result? Answer 1: Indra used the mighty Vajra against Vritra, and as a result, the great Asura fell head-long, defeated, and slain. Reference 1: ""And struck with Indra's Vajra the great Asura decked in gold and garlands fell head-long..."" Question 2: Why did Indra seek refuge with Narayana (Vishnu) during the battle with the Danavas? Answer 2: Indra sought refuge with Narayana (Vishnu) because he was deeply agitated and in fear of the Kalakeyas, who were overpowering the gods in battle. Vishnu enhanced Indra's might with a portion of his energy to strengthen him. Reference 2: ""Purandara of a thousand eyes, beholding the gods flying in fear and Vritra growing in boldness, became deeply dejected...the eternal Vishnu beholding Indra so depressed enhanced his might..."" Question 3: What did the celestials and Brahmarshis do to empower Indra during the battle? Answer 3: The celestials and Brahmarshis imparted their energies unto Indra to enhance his power and strength during the battle with the Danavas. Reference 3: ""And favoured thus by Vishnu and all the gods and by the high-blessed Rishis also, Sakra became mightier than before..."" Question 4: How did the Danavas react when Vritra fell in battle? Answer 4: When Vritra fell in battle, the Danavas, afflicted and struck with panic, fled to the depths of the sea to escape the wrath of the celestial host. Reference 4: ""And at these roars of his, the earth, the directions, the firmament, heaven, and the mountains all began to tremble...and desiring to slay the Asura soon, hurled, O king, the mighty Vajra."" Question 5: What resolution did the Danavas arrive at after their defeat, and what was their plan? Answer 5: After their defeat, the Danavas resolved to destroy asceticism and those on earth possessed of ascetic virtues, knowledge, and moral wisdom. They believed that by doing so, they could ultimately bring about the destruction of the universe. Reference 5: ""In course of time, however, the dreadful resolution arrived at those conspiring sons of Diti, was that they should, first of all, compass the destruction of all persons possessed of knowledge and ascetic virtue...""","[0.02442057803273201, -0.27413317561149597, -0.27737367153167725, 0.20626012980937958, 0.1563768982887268, -0.11069458723068237, 0.03172626346349716, 0.18307717144489288, -0.25257402658462524, 0.10908783972263336, -0.2141036093235016, 0.20751886069774628, -0.03733844682574272, -0.277288019657135, 0.19447548687458038, 0.006586173549294472, 0.0060977148823440075, -0.012773383408784866, -0.2813139855861664, -0.20436690747737885, -0.12199290096759796, 0.2104499787092209, -0.12271180003881454, 0.07998304069042206, 0.3544849455356598, -0.08945824950933456, 0.04624820873141289, 0.3782135546207428, -0.11315570771694183, -0.416119784116745, 0.15808063745498657, -0.28576430678367615, 0.01996666193008423, 0.17500820755958557, -0.00010074838064610958, 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And during the darkness of the night those angry Daityas began to devour the Munis they found in woody retreats and sacred spots. And those wicked wretches devoured in the asylum of Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine other ascetics. And, proceeding to the asylum of Chyavana that was inhabited by many Brahmacharis, they devoured a century of Brahmanas that lived upon fruit and roots alone. And they began to do all this during the darkness of the night, while they entered the depths of the sea by day. And they slew a full score of Brahmanas of subdued souls and leading a Brahmacharya mode of life and living upon air and water alone, in the retreat of Bharadwaja. And it was thus that those Danavas the Kalakeyas, intoxicated with prowess of arms and their lives nearly run out, gradually invaded all the asylums of the Rishis during the darkness of the night, slaughtering numerous Brahmanas. And, O best of men, although the Danavas behaved in this way towards the ascetics in woody retreats, yet men failed to discover anything of them. And every morning people saw the dead bodies of Munis emaciated with frugal diet, lying on the ground. And many of those bodies were without flesh and without blood, without marrow, without entrails, and with limbs separated from one another. And here and there lay on the ground heaps of bones like masses of conch shells. And the earth was scattered over with the (sacrificial) contents of broken jars and shattered ladles for pouring libations of clarified butter and with the sacred fires kept with care by the ascetics. And the universe afflicted with the terror of the Kalakeyas, being destitute of Vedic studies and vashats and sacrificial festivals and religious rites, became entirely cheerless. And, O king, when men began to perish in this way, the survivors, afflicted with fear, fled for their lives in all directions. And some fled to caverns and some behind mountain-streams and springs and some through fear of death, died without much ado. And some who were brave and mighty bowmen cheerfully went out and took great trouble in tracking the Danavas. Unable, however, to find them out, for the Asuras had sought refuge in the depths of the sea, these brave men came back to their homes gratified with the search. And, O lord of men, when the universe was being thus destroyed, and when sacrificial festivals and religious rites had been suspended, the gods became deeply afflicted. And gathering together with Indra in their midst they began, from fear, to take counsel of one another. And repairing unto the exalted and uncreate Narayana--that unvanquished god of Vaikuntha--the celestials sought his protection. And bowing unto the slayer of Madhu, the gods addressed him, saying, 'O lord, thou art the creator, the protector, and the slayer of ourselves as well as of the universe. It is thou who has created this universe with its mobile and immobile creatures. O thou of eyes like lotus leaves, it was thou who in days of yore hadst for the benefit of all creatures raised from the sea the sunken earth, assuming also the form of a boar. And, O best of male beings, assuming also the form of half-man and half-lion, thou hadst slain in days of yore that ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And that other great Asura also, Vali by name, was incapable of being slain by any one. Assuming the form of a dwarf, thou exiledest him from the three worlds. O lord, it was by thee that that wicked Asura, Jambha by name, who was a mighty bowman and who always obstructed sacrifices, was slain. Achievements like these, which cannot be counted, are thine. O slayer of Madhu, we who have been afflicted with fear, have thee for our refuge. It is for this, O god of gods, that we inform thee of our present troubles. Protect the worlds, the gods, and Sakra also, from a terrible fear.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CII ""Lomasa said, 'The Kalakeyas then having recourse to that receptacle of waters, which is the abode of Varuna, began their operations for the destruction of the universe. And during the darkness of the night those angry Daityas began to devour the Munis they found in woody retreats and sacred spots. And those wicked wretches devoured in the asylum of Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine other ascetics. And, proceeding to the asylum of Chyavana that was inhabited by many Brahmacharis, they devoured a century of Brahmanas that lived upon fruit and roots alone. And they began to do all this during the darkness of the night, while they entered the depths of the sea by day. And they slew a full score of Brahmanas of subdued souls and leading a Brahmacharya mode of life and living upon air and water alone, in the retreat of Bharadwaja. And it was thus that those Danavas the Kalakeyas, intoxicated with prowess of arms and their lives nearly run out, gradually invaded all the asylums of the Rishis during the darkness of the night, slaughtering numerous Brahmanas. And, O best of men, although the Danavas behaved in this way towards the ascetics in woody retreats, yet men failed to discover anything of them. And every morning people saw the dead bodies of Munis emaciated with frugal diet, lying on the ground. And many of those bodies were without flesh and without blood, without marrow, without entrails, and with limbs separated from one another. And here and there lay on the ground heaps of bones like masses of conch shells. And the earth was scattered over with the (sacrificial) contents of broken jars and shattered ladles for pouring libations of clarified butter and with the sacred fires kept with care by the ascetics. And the universe afflicted with the terror of the Kalakeyas, being destitute of Vedic studies and vashats and sacrificial festivals and religious rites, became entirely cheerless. And, O king, when men began to perish in this way, the survivors, afflicted with fear, fled for their lives in all directions. And some fled to caverns and some behind mountain-streams and springs and some through fear of death, died without much ado. And some who were brave and mighty bowmen cheerfully went out and took great trouble in tracking the Danavas. Unable, however, to find them out, for the Asuras had sought refuge in the depths of the sea, these brave men came back to their homes gratified with the search. And, O lord of men, when the universe was being thus destroyed, and when sacrificial festivals and religious rites had been suspended, the gods became deeply afflicted. And gathering together with Indra in their midst they began, from fear, to take counsel of one another. And repairing unto the exalted and uncreate Narayana--that unvanquished god of Vaikuntha--the celestials sought his protection. And bowing unto the slayer of Madhu, the gods addressed him, saying, 'O lord, thou art the creator, the protector, and the slayer of ourselves as well as of the universe. It is thou who has created this universe with its mobile and immobile creatures. O thou of eyes like lotus leaves, it was thou who in days of yore hadst for the benefit of all creatures raised from the sea the sunken earth, assuming also the form of a boar. And, O best of male beings, assuming also the form of half-man and half-lion, thou hadst slain in days of yore that ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And that other great Asura also, Vali by name, was incapable of being slain by any one. Assuming the form of a dwarf, thou exiledest him from the three worlds. O lord, it was by thee that that wicked Asura, Jambha by name, who was a mighty bowman and who always obstructed sacrifices, was slain. Achievements like these, which cannot be counted, are thine. O slayer of Madhu, we who have been afflicted with fear, have thee for our refuge. It is for this, O god of gods, that we inform thee of our present troubles. Protect the worlds, the gods, and Sakra also, from a terrible fear.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did the Kalakeyas do during the darkness of the night to destroy the universe? Answer 1: During the darkness of the night, the Kalakeyas began to devour the Munis they found in woody retreats and sacred spots, slaughtering numerous Brahmanas in various asylums. Reference 1: ""And during the darkness of the night those angry Daityas began to devour the Munis they found in woody retreats and sacred spots."" Question 2: How did the Kalakeyas carry out their attacks on the Munis and ascetics? Answer 2: The Kalakeyas conducted their attacks on the Munis and ascetics during the night while they entered the depths of the sea by day, making it difficult for anyone to discover them. Reference 2: ""And those wicked wretches devoured in the asylum of Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine other ascetics."" Question 3: What was the state of the universe when the Kalakeyas were terrorizing and destroying it? Answer 3: The universe was afflicted with terror caused by the Kalakeyas. Sacrificial festivals, religious rites, and Vedic studies were suspended, making the universe entirely cheerless. Reference 3: ""The universe afflicted with the terror of the Kalakeyas, being destitute of Vedic studies and vashats and sacrificial festivals and religious rites, became entirely cheerless."" Question 4: How did the survivors react to the terror of the Kalakeyas? Answer 4: The survivors, afflicted with fear, fled for their lives in various directions. Some sought refuge in caverns, behind mountain-streams, while others perished or fled in fear. Reference 4: ""And when the universe was being thus destroyed, and when sacrificial festivals and religious rites had been suspended, the gods became deeply afflicted. And gathering together with Indra in their midst they began, from fear, to take counsel of one another."" Question 5: Whom did the gods approach for protection from the Kalakeyas, and what achievements of that deity did they recount? Answer 5: The gods approached the uncreate Narayana, seeking his protection. They recounted Narayana's past achievements, including raising the sunken earth, slaying Daityas, and exiling the Asura Vali. Reference 5: ""And repairing unto the exalted and uncreate Narayana--that unvanquished god of Vaikuntha--the celestials sought his protection.""","[0.03443460166454315, -0.002555294195190072, -0.2868339419364929, -0.14715240895748138, 0.18180648982524872, -0.1126164048910141, 0.12705856561660767, 0.302490770816803, -0.15982019901275635, 0.12236225605010986, -0.3031260669231415, 0.3044052720069885, -0.013002377934753895, -0.1634564846754074, 0.27861660718917847, 0.05854032188653946, -0.0019190243910998106, 0.06821493059396744, -0.4076574742794037, -0.12344526499509811, -0.271655410528183, 0.1274305135011673, -0.20181789994239807, 0.10643380880355835, 0.3949718475341797, -0.19179220497608185, -0.04569539800286293, 0.4045001268386841, -0.3081650137901306, -0.5742491483688354, 0.08250745385885239, -0.4313909113407135, 0.011766576208174229, 0.16397161781787872, -9.955511632142588e-05, -0.04364558309316635, 0.22921817004680634, 0.012305820360779762, -0.24371503293514252, 0.17246665060520172, 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And they being created, propitiate the dwellers of heaven by offerings made to the gods and the names of departed forefathers. Thus it is that people, protected by thee and free from trouble live depending on one another, and (so) increase. Now this peril hath befallen the people. We do not know by whom are Brahmanas being killed during the night. If the Brahmanas are destroyed, the earth itself will meet with destruction, and if the earth cometh to an end, heaven also will cease to exist. O mighty-armed one, O lord of the universe! we beseech thee (to act so) that all the worlds, protected by thee, may not come to an end, so it may please thee.' ""Vishnu said, 'Ye gods! To me is known the reason of the destruction of the born beings, I shall speak of it to you; listen with minds free from tribulation. There exists an exceedingly fierce host, known by the name of Kalakeyas. They, under the lead of Vritra, were devastating the whole universe. And when they saw that Vritra was slain by the sagacious Indra endued with a thousand eyes, they, to preserve their lives, entered into the ocean, that abode of Varuna. And having entered the ocean, abounding with sharks and crocodiles, they at night killed the saints at this spot with the view of exterminating the people. But they cannot be slain, as they have taken shelter within the sea. Ye should, therefore, think of some expedient to dry up the ocean. Who save Agastya is capable of drying up the sea. And without drying up the ocean, these (demons) cannot be assailed by any other means.' Hearing these words of Vishnu, the gods took the permission of Brahma, who lives at the best of all regions, and went to the hermitage of Agastya. Then they beheld the high-souled Agastya, the son of Varuna, of resplendent mien, and waited upon by saints, even as Brahma is waited upon by celestials. And approaching him, they addressed the son of Mitra and Varuna at the hermitage, magnanimous and unswerving, and looking like an embodiment of pious works piled together, and glorified him by reciting his deeds. The deities said, 'Thou wert formerly the refuge of the gods when they were oppressed by Nahusha. Thorn of the world that he was, he was thrown down from his throne of heaven--from the celestial regions. Vindhya, the foremost of all mountains, suddenly began to increase his height, from a wrathful competition with the sun (i. e., to rival him in altitude). But he hath ceased to increase, as he was unable to disobey thy command. And when darkness hath covered the world, the born beings were harassed by death, but having obtained thee for a protector, they attained the utmost security. Whenever we are beset by perils, thy reverence is always our refuge; for this reason it is that we solicit a boon from thee; as thou ever grantest the boon solicited (of thee).'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CIII ""The celestials said, 'Through thy favour it is that all born beings of the four kinds increase. And they being created, propitiate the dwellers of heaven by offerings made to the gods and the names of departed forefathers. Thus it is that people, protected by thee and free from trouble live depending on one another, and (so) increase. Now this peril hath befallen the people. We do not know by whom are Brahmanas being killed during the night. If the Brahmanas are destroyed, the earth itself will meet with destruction, and if the earth cometh to an end, heaven also will cease to exist. O mighty-armed one, O lord of the universe! we beseech thee (to act so) that all the worlds, protected by thee, may not come to an end, so it may please thee.' ""Vishnu said, 'Ye gods! To me is known the reason of the destruction of the born beings, I shall speak of it to you; listen with minds free from tribulation. There exists an exceedingly fierce host, known by the name of Kalakeyas. They, under the lead of Vritra, were devastating the whole universe. And when they saw that Vritra was slain by the sagacious Indra endued with a thousand eyes, they, to preserve their lives, entered into the ocean, that abode of Varuna. And having entered the ocean, abounding with sharks and crocodiles, they at night killed the saints at this spot with the view of exterminating the people. But they cannot be slain, as they have taken shelter within the sea. Ye should, therefore, think of some expedient to dry up the ocean. Who save Agastya is capable of drying up the sea. And without drying up the ocean, these (demons) cannot be assailed by any other means.' Hearing these words of Vishnu, the gods took the permission of Brahma, who lives at the best of all regions, and went to the hermitage of Agastya. Then they beheld the high-souled Agastya, the son of Varuna, of resplendent mien, and waited upon by saints, even as Brahma is waited upon by celestials. And approaching him, they addressed the son of Mitra and Varuna at the hermitage, magnanimous and unswerving, and looking like an embodiment of pious works piled together, and glorified him by reciting his deeds. The deities said, 'Thou wert formerly the refuge of the gods when they were oppressed by Nahusha. Thorn of the world that he was, he was thrown down from his throne of heaven--from the celestial regions. Vindhya, the foremost of all mountains, suddenly began to increase his height, from a wrathful competition with the sun (i. e., to rival him in altitude). But he hath ceased to increase, as he was unable to disobey thy command. And when darkness hath covered the world, the born beings were harassed by death, but having obtained thee for a protector, they attained the utmost security. Whenever we are beset by perils, thy reverence is always our refuge; for this reason it is that we solicit a boon from thee; as thou ever grantest the boon solicited (of thee).'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the celestials seek the help of Lord Vishnu? Answer 1: The celestials sought the help of Lord Vishnu because they were facing a perilous situation where Brahmanas were being killed during the night, and they feared that the destruction of Brahmanas would lead to the end of the earth and heaven. Reference 1: ""The celestials said, 'Through thy favour it is that all born beings of the four kinds increase... beseech thee (to act so) that all the worlds, protected by thee, may not come to an end, so it may please thee.'"" Question 2: Who were the Kalakeyas, and why did they enter the ocean? Answer 2: The Kalakeyas were an exceedingly fierce host led by Vritra. They entered the ocean to preserve their lives after Vritra was slain by Indra. They sought refuge in the ocean, which was the abode of Varuna, to escape from the gods' retaliation. Reference 2: ""There exists an exceedingly fierce host, known by the name of Kalakeyas... they at night killed the saints at this spot with the view of exterminating the people."" Question 3: Why did the gods seek the help of Agastya? Answer 3: The gods sought the help of Agastya because he was known for his ability to dry up the ocean, which was where the Kalakeyas had taken shelter. They believed that only Agastya could enable them to reach and defeat the Kalakeyas, who had become invulnerable in the ocean. Reference 3: ""Ye should, therefore, think of some expedient to dry up the ocean. Who save Agastya is capable of drying up the sea.""","[0.1871277242898941, -0.13229012489318848, -0.33787888288497925, -0.125885009765625, 0.27875879406929016, -0.08852405101060867, 0.008376804180443287, 0.05168827250599861, -0.42233791947364807, 0.15221716463565826, -0.29900169372558594, 0.06557898968458176, 0.22874268889427185, -0.3394676446914673, 0.3416443169116974, -0.2775866687297821, 0.09243742376565933, 0.029471922665834427, -0.14668643474578857, -0.005716286133974791, -0.20157510042190552, 0.1840200126171112, -0.17052443325519562, 0.20326080918312073, 0.28471022844314575, -0.09370999783277512, -0.011577167548239231, 0.5041605830192566, -0.25582125782966614, -0.4893828332424164, 0.28500673174858093, -0.19684937596321106, 0.06759153306484222, 0.4306461811065674, -9.530844545224681e-05, -0.06103595346212387, 0.23322783410549164, 0.06537606567144394, -0.024789918214082718, 0.5475589632987976, 0.054192084819078445, 0.28813859820365906, -0.08291348814964294, -0.30779799818992615, 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I am desirous of hearing in detail why it was that Vindhya, made senseless with wrath, suddenly began to increase his bulk.'"" ""Lomasa said, 'The sun between his rising and setting used to revolve round that monarch of mountains--the great Meru of golden lustre. And seeing this the mountain Vindhya spake to Surya saying, 'As thou every day goest round Meru and honourest him by thy circumambulations, do thou even the same by me, O maker of light!' Thus addressed, the sun replied to the great mountain, saying, 'I do not of my own will honour this mountain by my circumambulations. By those who have built this universe hath that path been assigned to me.' Thus addressed the mountain suddenly began to increase from wrath, desirous, O chastiser of foes, of obstructing the path of the Sun and the Moon. And all the assembled gods came to Vindhya, the mighty king of mountains, and tried to dissuade him from his course. But he heeded not what they said. And then all the assembled gods went to the saint, living in the hermitage, engaged in the practice of austerities, and the very best of persons devoted to virtue; and stated all that happened to Agastya, possessed of exceeding marvellous power. ""The gods said, 'This king of hills, Vindhya, giving way to wrath, is stopping the path of the Sun and the Moon, and also the course of the stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself, there is none who can prevent him; therefore do thou make him desist.' Hearing these words of the gods the Brahmana came to the mountain. And he with his wife, having arrived there, came near Vindhya and spake to him, saying, 'O thou best of mountains! I wish to have a path given to me by thee, as, for some purpose, I shall have to go to the southern region. Until my return, do thou wait for me. And when I have returned, O king of mountains, thou mayst increase in bulk as much as thou pleasest.' And, O slayer of foes! having made this compact with Vindhya up to the present day Varuna's son doth not return from the southern region. Thus have I, asked by thee, narrated to thee why Vindhya doth not increase in bulk, by reason of the power of Agastya. Now, O king! hear how the Kalakeyas were killed by the gods, after they had obtained their prayer from Agastya. ""Having heard the words of the gods, Agastya, the son of Mitra, and Varuna, said, 'Wherefore are ye come? What boon do ye solicit from me?' Thus addressed by him, the deities then spake to the saint, saying, 'This deed we ask thee to achieve, viz., to drink up the great ocean. O magnanimous (saint)! Then we shall be able to slay those enemies of the gods, known by the name of Kalakeyas, together with all their adherents.' Having heard the words of the gods, the saint said, 'Let it be so--I shall do even what ye desire, and that which will conduce to the great happiness of men.' Having said this, he then proceeded to the ocean--the lord of rivers,--accompanied by sages, ripe in the practice of penances, and also by the deities, O thou who leadest an excellent life! And men and snakes, celestial choristers, Yakshas and Kinnaras followed the magnanimous saints,--desirous of witnessing that wonderful event. Then they came up all together near to the sea, of awful roar, dancing, as it were, with its billows, bounding with the breeze, and laughing with masses of froth, and stumbling at the caves, and thronged with diverse kinds of sharks, and frequented by flocks of various birds. And the deities accompanied by Agastya and celestial choristers and huge snakes and highly-gifted saints, approached the immense watery waste."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CIV ""Yudhishthira said, 'O great saint! I am desirous of hearing in detail why it was that Vindhya, made senseless with wrath, suddenly began to increase his bulk.'"" ""Lomasa said, 'The sun between his rising and setting used to revolve round that monarch of mountains--the great Meru of golden lustre. And seeing this the mountain Vindhya spake to Surya saying, 'As thou every day goest round Meru and honourest him by thy circumambulations, do thou even the same by me, O maker of light!' Thus addressed, the sun replied to the great mountain, saying, 'I do not of my own will honour this mountain by my circumambulations. By those who have built this universe hath that path been assigned to me.' Thus addressed the mountain suddenly began to increase from wrath, desirous, O chastiser of foes, of obstructing the path of the Sun and the Moon. And all the assembled gods came to Vindhya, the mighty king of mountains, and tried to dissuade him from his course. But he heeded not what they said. And then all the assembled gods went to the saint, living in the hermitage, engaged in the practice of austerities, and the very best of persons devoted to virtue; and stated all that happened to Agastya, possessed of exceeding marvellous power. ""The gods said, 'This king of hills, Vindhya, giving way to wrath, is stopping the path of the Sun and the Moon, and also the course of the stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself, there is none who can prevent him; therefore do thou make him desist.' Hearing these words of the gods the Brahmana came to the mountain. And he with his wife, having arrived there, came near Vindhya and spake to him, saying, 'O thou best of mountains! I wish to have a path given to me by thee, as, for some purpose, I shall have to go to the southern region. Until my return, do thou wait for me. And when I have returned, O king of mountains, thou mayst increase in bulk as much as thou pleasest.' And, O slayer of foes! having made this compact with Vindhya up to the present day Varuna's son doth not return from the southern region. Thus have I, asked by thee, narrated to thee why Vindhya doth not increase in bulk, by reason of the power of Agastya. Now, O king! hear how the Kalakeyas were killed by the gods, after they had obtained their prayer from Agastya. ""Having heard the words of the gods, Agastya, the son of Mitra, and Varuna, said, 'Wherefore are ye come? What boon do ye solicit from me?' Thus addressed by him, the deities then spake to the saint, saying, 'This deed we ask thee to achieve, viz., to drink up the great ocean. O magnanimous (saint)! Then we shall be able to slay those enemies of the gods, known by the name of Kalakeyas, together with all their adherents.' Having heard the words of the gods, the saint said, 'Let it be so--I shall do even what ye desire, and that which will conduce to the great happiness of men.' Having said this, he then proceeded to the ocean--the lord of rivers,--accompanied by sages, ripe in the practice of penances, and also by the deities, O thou who leadest an excellent life! And men and snakes, celestial choristers, Yakshas and Kinnaras followed the magnanimous saints,--desirous of witnessing that wonderful event. Then they came up all together near to the sea, of awful roar, dancing, as it were, with its billows, bounding with the breeze, and laughing with masses of froth, and stumbling at the caves, and thronged with diverse kinds of sharks, and frequented by flocks of various birds. And the deities accompanied by Agastya and celestial choristers and huge snakes and highly-gifted saints, approached the immense watery waste."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Vindhya, the mountain, suddenly begin to increase his bulk? Answer 1: Vindhya, the mountain, started to increase its size out of anger because it wanted the Sun to circumambulate it, similar to how the Sun went around Mount Meru daily. However, the Sun explained that he followed the path assigned to him by the creators of the universe. Reference 1: ""And seeing this the mountain Vindhya spake to Surya saying, 'As thou every day goest round Meru and honourest him by thy circumambulations, do thou even the same by me, O maker of light!'"" Question 2: How did Agastya intervene to stop Vindhya from obstructing the path of the Sun and the Moon? Answer 2: Agastya, a powerful sage, approached Vindhya and requested a path to the southern region, asking the mountain to wait for him to return. Vindhya agreed to this condition, and since then, he has not increased in size, as Agastya has not returned from the southern region. Reference 2: ""Having made this compact with Vindhya up to the present day Varuna's son doth not return from the southern region."" Question 3: What did the gods request from Agastya, and how did he respond to their request? Answer 3: The gods asked Agastya to drink up the great ocean so that they could slay the Kalakeyas, their enemies. Agastya agreed to their request, and he proceeded to the ocean, accompanied by sages, celestial beings, and deities. Reference 3: ""The gods spake to the saint, saying, 'This deed we ask thee to achieve, viz., to drink up the great ocean... I shall do even what ye desire, and that which will conduce to the great happiness of men.'""","[0.04256942495703697, -0.04269350320100784, -0.18395176529884338, 0.24078291654586792, 0.23676569759845734, -0.37559571862220764, 0.07739178091287613, 0.27199023962020874, 0.2020072638988495, 0.12348072975873947, 0.047740720212459564, 0.27153560519218445, 0.08761385083198547, -0.21632449328899384, 0.2808826267719269, -0.31928399205207825, -0.0869223028421402, -0.013830224983394146, 0.015148081816732883, -0.16931045055389404, -0.13099169731140137, 0.20355656743049622, 0.043449368327856064, 0.2183709591627121, 0.18790826201438904, -0.2999538779258728, 0.036728303879499435, 0.5547360777854919, -0.07828052341938019, -0.21749545633792877, -0.18460817635059357, -0.30075594782829285, -0.009351280517876148, 0.30735906958580017, -9.853517258306965e-05, -0.1512732058763504, 0.16281937062740326, 0.09047462791204453, -0.13625313341617584, 0.39137911796569824, 0.07481108605861664, 0.09714283049106598, 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Be ye quickly ready with those preparations which it devolves upon you to make.' Having spoken these few words, the unswerving offspring of Mitra and Varuna, full of wrath, began to drink up the sea, while all the worlds stood observing (the deed). Then the gods, together with Indra, seeing how the sea was being drunk up, were struck with mighty amazement, and glorified him with laudatory words, saying, 'Thou art our protector, and the Providence itself for men,--and also the creator of the worlds. By thy favour the universe with its gods may possibly be saved from havoc.' And the magnanimous one, glorified by the gods--while the musical instruments of celestial choristers were playing all round, and while celestial blossoms were showered upon him--rendered waterless the wide ocean. And seeing the wide ocean rendered devoid of water, the host of gods was exceedingly glad; and taking up choice weapons of celestial forge, fell to slaying the demons with courageous hearts,--And they, assailed by the magnanimous gods, of great strength, and swift of speed, and roaring loudly, were unable to withstand the onset of their fleet and valorous (foes)--those residents of the heavenly regions, O descendant of Bharata! And those demons, attacked by the gods, bellowing loudly, for a moment carried on terrible conflict. They had been in the first instance burnt by the force of penances performed by the saints, who had matured their selves; therefore, the demons, though they tried to the utmost, were at last slaughtered by the gods. And decked with brooches of gold, and bearing on their persons ear-rings and armlets, the demons, when slain, looked beautiful indeed, like palasa trees when full of blossoms. Then, O best of men! a few--the remnant of those that were killed of the Kalakeya race, having rent asunder the goddess Earth, took refuge at the bottom of the nether regions. And the gods, when they saw that the demons were slain, with diverse speeches, glorified the mighty saint, and spake the following words. 'O thou of mighty arms, by thy favour men have attained a mighty blessing, and the Kalakeyas, of ruthless strength have been killed by thy power, O creator of beings! Fill the sea (now), O mighty-armed one; give up again the water drunk up by thee.' Thus addressed, the blessed and mighty saint replied, 'That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean.' Hearing this speech of that saint of matured soul, the assembled gods were struck with both wonder and sadness, O great king! And thereupon, having bidden adieu to each other, and bowed to the mighty saint all the born beings went their way. And the gods with Vishnu, came to Brahma. And having held consultation again, with the view of filling up the sea, they, with joined hands, spake about replenishing it."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CV ""Lomasa said, 'That blessed saint, the son of Varuna, having reached the sea spake unto the assembled gods, and the saints gathered together, saying 'I surely am going to drink up the ocean--that abode of the god of waters. Be ye quickly ready with those preparations which it devolves upon you to make.' Having spoken these few words, the unswerving offspring of Mitra and Varuna, full of wrath, began to drink up the sea, while all the worlds stood observing (the deed). Then the gods, together with Indra, seeing how the sea was being drunk up, were struck with mighty amazement, and glorified him with laudatory words, saying, 'Thou art our protector, and the Providence itself for men,--and also the creator of the worlds. By thy favour the universe with its gods may possibly be saved from havoc.' And the magnanimous one, glorified by the gods--while the musical instruments of celestial choristers were playing all round, and while celestial blossoms were showered upon him--rendered waterless the wide ocean. And seeing the wide ocean rendered devoid of water, the host of gods was exceedingly glad; and taking up choice weapons of celestial forge, fell to slaying the demons with courageous hearts,--And they, assailed by the magnanimous gods, of great strength, and swift of speed, and roaring loudly, were unable to withstand the onset of their fleet and valorous (foes)--those residents of the heavenly regions, O descendant of Bharata! And those demons, attacked by the gods, bellowing loudly, for a moment carried on terrible conflict. They had been in the first instance burnt by the force of penances performed by the saints, who had matured their selves; therefore, the demons, though they tried to the utmost, were at last slaughtered by the gods. And decked with brooches of gold, and bearing on their persons ear-rings and armlets, the demons, when slain, looked beautiful indeed, like palasa trees when full of blossoms. Then, O best of men! a few--the remnant of those that were killed of the Kalakeya race, having rent asunder the goddess Earth, took refuge at the bottom of the nether regions. And the gods, when they saw that the demons were slain, with diverse speeches, glorified the mighty saint, and spake the following words. 'O thou of mighty arms, by thy favour men have attained a mighty blessing, and the Kalakeyas, of ruthless strength have been killed by thy power, O creator of beings! Fill the sea (now), O mighty-armed one; give up again the water drunk up by thee.' Thus addressed, the blessed and mighty saint replied, 'That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean.' Hearing this speech of that saint of matured soul, the assembled gods were struck with both wonder and sadness, O great king! And thereupon, having bidden adieu to each other, and bowed to the mighty saint all the born beings went their way. And the gods with Vishnu, came to Brahma. And having held consultation again, with the view of filling up the sea, they, with joined hands, spake about replenishing it."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Agastya, the son of Varuna, declare his intention to do when he reached the sea? Answer 1: Agastya declared his intention to drink up the ocean, the abode of the god of waters, to the assembled gods and saints who had gathered there. Reference 1: ""That blessed saint, the son of Varuna, having reached the sea spake unto the assembled gods, and the saints gathered together, saying 'I surely am going to drink up the ocean--that abode of the god of waters."" Question 2: How did the gods react when they saw Agastya drinking up the sea, and what did they say to him? Answer 2: The gods, including Indra, were amazed when they witnessed Agastya drinking up the sea. They praised him and acknowledged him as their protector and the creator of the worlds. They expressed their gratitude for his efforts to save the universe. Reference 2: ""Then the gods, together with Indra, seeing how the sea was being drunk up, were struck with mighty amazement, and glorified him with laudatory words, saying, 'Thou art our protector, and the Providence itself for men,--and also the creator of the worlds. By thy favour the universe with its gods may possibly be saved from havoc.'"" Question 3: What was the fate of the demons, the Kalakeyas, when the gods attacked them after the sea was rendered devoid of water? Answer 3: The demons, the Kalakeyas, were unable to withstand the attack of the gods and were eventually slaughtered. Despite their initial resistance, they were defeated by the valorous gods. Reference 3: ""They had been in the first instance burnt by the force of penances performed by the saints, who had matured their selves; therefore, the demons, though they tried to the utmost, were at last slaughtered by the gods."" Question 4: How did Agastya respond when the gods asked him to return the water he had drunk from the ocean? Answer 4: Agastya informed the gods that he had already digested the water he had drunk from the ocean and suggested that they should think of another way to fill the sea if they desired to do so. Reference 4: ""That water in sooth hath been digested by me. Some other expedient, therefore, must be thought of by you, if ye desire to make endeavour to fill the ocean.""","[-0.09016573429107666, 0.1596643328666687, -0.30257174372673035, 0.0703616738319397, 0.13751070201396942, -0.1497863233089447, 0.15762560069561005, 0.2722018361091614, 0.03231138363480568, 0.16095510125160217, -0.3054950535297394, 0.35777488350868225, 0.05715646222233772, -0.40521126985549927, 0.18832774460315704, -0.1885392665863037, -0.019937789067626, -0.007415368687361479, -0.2410377413034439, -0.120745949447155, -0.2487993687391281, 0.08248165994882584, -0.18050502240657806, -0.034176211804151535, 0.35708123445510864, -0.1103556677699089, 0.09920042008161545, 0.29838913679122925, -0.3598540723323822, -0.38481801748275757, 0.07345978915691376, -0.3181993365287781, -0.040197838097810745, 0.25954386591911316, -9.886591578833759e-05, -0.0643555298447609, 0.46491706371307373, -0.01483774185180664, -0.13388289511203766, 0.3277882933616638, -0.10498446971178055, 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It will take a long course of time for the ocean to resume its wonted state; the occasion will be furnished by the agnates of the great king Bhagiratha.' Hearing the words of the (universal) grandfather (Brahma), all the foremost gods went their way biding the day (when the ocean was to be filled again).' ""Yudhishthira said, 'What was that occasion, O Saint? And how did the agnates of (Bhagiratha furnish the same)? And how was the ocean refilled by the interference of Bhagiratha? O Saint, who deemest thy religious practices as thy only treasure. O thou of the priestly class! I wish to hear the account of the achievements of the king, narrated in detail by thyself.'"" ""Vaisampayana said, ""Thus addressed by the magnanimous and virtuous king, he, the chief of men of the priestly class, narrated the achievements of the high-souled (king) Sagara."" ""Lomasa said, 'There was born in the family of the Ikshaku tribe, a ruler of the earth named Sagara, endued with beauty, and strength. And that same (king) of a dreaded name was sonless, O descendant of Bharata! And he carried havoc through the tribes of the Haihayas and the Talajanghas; brought under subjection the whole of the military caste; (and so) ruled over his own kingdom. And, O most praiseworthy of the descendants of Bharata! O chief of the Bharata race! he had two wives proud of their beauty and of their youth,--one a princess of the Vidarbha race, and the other of the royal line of Sivi. And, O chief of kings, that same ruler of men, betook himself to the mountain Kailasa, accompanied by both his wives, and with the desire of having a son became engaged in the practice of exceeding austere penances. And being engaged in the practice of rigid austerities, and (also) employed in the contemplation known by the name of Yoga, he obtained the sight of the magnanimous god with three eyes--the slayer of the demon called Tripura; the worker of blessings (for all beings); the (eternally) existent one; the ruling Being, the holder of the Pinaka bow; carrying in his hand his (well-known weapon)--the trident; the god of three eyes; the repository of (eternal) peace; the ruler of all those that are fierce; capable of assuming very many forms; and the lord of the goddess Uma. And that same ruler of men, of mighty arms, as soon as he beheld the god--that giver of boons--fell down at his feet, with both his queens, and proffered a prayer to have a son. And the god Siva, well pleased with him, spake (thus) to that most righteous of the rulers of men, attended by his two wives, saying, 'O lord of men! considering the (astrological) moment at which thou hast proffered thy prayer to me, sixty thousand sons, O foremost of choice men valorous and characterised by exceeding pride, will be born in one off thy two wives (here). But they all, O ruler of the earth, shall perish together. In the other wife, (however), will be born a single valiant son, who will perpetuate thy race.' Having said this to him, the god Rudra (Siva) vanished from sight at that very spot, and that same king Sagara now came (back) to his own abode accompanied by his two wives, exceedingly delighted at heart (for what had happened) then. And, O most praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed wives of him--the princess of Vidarbha and the princess of Sivi--came (erelong) to be with child. And afterwards, on the due day, the princess of Vidarbha brought forth (something) of the shape of a gourd and the princess of Sivi gave birth to a boy as beautiful as a god. Then the ruler of the earth made up his mind to throw away the gourd,--when he heard (proceeding) from the sky a speech (uttered) in a grave and solemn voice, 'O king! do thou not be guilty of this hasty act; thou shouldst not abandon thy sons. Take out the seeds from the gourd and let them be preserved with care in steaming vessels partly filled with clarified butter. Then thou wilt get, O scion of Bharata's race! sixty thousand sons. O ruler of men! the great god (Siva) hath spoken that thy sons are to be born in this manner. Let not therefore thy mind be turned away therefrom.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CVI ""Lomasa said, 'Then gathered together, Brahma, the grandfather of men (thus) addressed, 'Go ye, O gods! whither your pleasure may lead you, or your desire conduct you. It will take a long course of time for the ocean to resume its wonted state; the occasion will be furnished by the agnates of the great king Bhagiratha.' Hearing the words of the (universal) grandfather (Brahma), all the foremost gods went their way biding the day (when the ocean was to be filled again).' ""Yudhishthira said, 'What was that occasion, O Saint? And how did the agnates of (Bhagiratha furnish the same)? And how was the ocean refilled by the interference of Bhagiratha? O Saint, who deemest thy religious practices as thy only treasure. O thou of the priestly class! I wish to hear the account of the achievements of the king, narrated in detail by thyself.'"" ""Vaisampayana said, ""Thus addressed by the magnanimous and virtuous king, he, the chief of men of the priestly class, narrated the achievements of the high-souled (king) Sagara."" ""Lomasa said, 'There was born in the family of the Ikshaku tribe, a ruler of the earth named Sagara, endued with beauty, and strength. And that same (king) of a dreaded name was sonless, O descendant of Bharata! And he carried havoc through the tribes of the Haihayas and the Talajanghas; brought under subjection the whole of the military caste; (and so) ruled over his own kingdom. And, O most praiseworthy of the descendants of Bharata! O chief of the Bharata race! he had two wives proud of their beauty and of their youth,--one a princess of the Vidarbha race, and the other of the royal line of Sivi. And, O chief of kings, that same ruler of men, betook himself to the mountain Kailasa, accompanied by both his wives, and with the desire of having a son became engaged in the practice of exceeding austere penances. And being engaged in the practice of rigid austerities, and (also) employed in the contemplation known by the name of Yoga, he obtained the sight of the magnanimous god with three eyes--the slayer of the demon called Tripura; the worker of blessings (for all beings); the (eternally) existent one; the ruling Being, the holder of the Pinaka bow; carrying in his hand his (well-known weapon)--the trident; the god of three eyes; the repository of (eternal) peace; the ruler of all those that are fierce; capable of assuming very many forms; and the lord of the goddess Uma. And that same ruler of men, of mighty arms, as soon as he beheld the god--that giver of boons--fell down at his feet, with both his queens, and proffered a prayer to have a son. And the god Siva, well pleased with him, spake (thus) to that most righteous of the rulers of men, attended by his two wives, saying, 'O lord of men! considering the (astrological) moment at which thou hast proffered thy prayer to me, sixty thousand sons, O foremost of choice men valorous and characterised by exceeding pride, will be born in one off thy two wives (here). But they all, O ruler of the earth, shall perish together. In the other wife, (however), will be born a single valiant son, who will perpetuate thy race.' Having said this to him, the god Rudra (Siva) vanished from sight at that very spot, and that same king Sagara now came (back) to his own abode accompanied by his two wives, exceedingly delighted at heart (for what had happened) then. And, O most praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed wives of him--the princess of Vidarbha and the princess of Sivi--came (erelong) to be with child. And afterwards, on the due day, the princess of Vidarbha brought forth (something) of the shape of a gourd and the princess of Sivi gave birth to a boy as beautiful as a god. Then the ruler of the earth made up his mind to throw away the gourd,--when he heard (proceeding) from the sky a speech (uttered) in a grave and solemn voice, 'O king! do thou not be guilty of this hasty act; thou shouldst not abandon thy sons. Take out the seeds from the gourd and let them be preserved with care in steaming vessels partly filled with clarified butter. Then thou wilt get, O scion of Bharata's race! sixty thousand sons. O ruler of men! the great god (Siva) hath spoken that thy sons are to be born in this manner. Let not therefore thy mind be turned away therefrom.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was the king of the Ikshaku tribe and what was his name? Answer 1: The king of the Ikshaku tribe was named Sagara. He was a ruler of the earth known for his beauty and strength. Reference 1: ""There was born in the family of the Ikshaku tribe, a ruler of the earth named Sagara, endued with beauty, and strength."" Question 2: What did King Sagara desire, and what did he do to attain his desire? Answer 2: King Sagara desired to have a son and heir. To attain his desire, he engaged in the practice of rigorous penances and austerities on the mountain Kailasa with his two wives, hoping to obtain the blessings of Lord Shiva for a son. Reference 2: ""And being engaged in the practice of rigid austerities, and (also) employed in the contemplation known by the name of Yoga, he obtained the sight of the magnanimous god with three eyes--the slayer of the demon called Tripura; the worker of blessings (for all beings); the (eternally) existent one; the ruling Being, the holder of the Pinaka bow..."" Question 3: What divine boon did King Sagara receive from Lord Shiva, and how did it affect the birth of his sons? Answer 3: King Sagara received a divine boon from Lord Shiva, who revealed that he would have sixty thousand sons born from one of his wives and a single valiant son from the other. This divine decree determined the birth of his sons. Reference 3: ""O lord of men! considering the (astrological) moment at which thou hast proffered thy prayer to me, sixty thousand sons, O foremost of choice men valorous and characterised by exceeding pride, will be born in one of thy two wives (here). But they all, O ruler of the earth, shall perish together. In the other wife, (however), will be born a single valiant son, who will perpetuate thy race."" Question 4: What advice did the voice from the sky give to King Sagara when he considered throwing away the gourd that was born? Answer 4: The voice from the sky advised King Sagara not to abandon the gourd but rather to take out the seeds from it and preserve them carefully in steaming vessels filled with clarified butter. By doing so, he would ensure the birth of sixty thousand sons as foretold by Lord Shiva. Reference 4: ""O king! do thou not be guilty of this hasty act; thou shouldst not abandon thy sons. Take out the seeds from the gourd and let them be preserved with care in steaming vessels partly filled with clarified butter. Then thou wilt get, O scion of Bharata's race! sixty thousand sons.""","[0.0194295272231102, 0.15143053233623505, -0.2740236222743988, 0.18250824511051178, 0.39972007274627686, -0.2708994150161743, -0.020416464656591415, 0.21389329433441162, -0.3277455270290375, 0.12733544409275055, -0.09515861421823502, -0.02868429385125637, 0.267427533864975, -0.2913755178451538, 0.12742136418819427, -0.3617055118083954, 0.06002414971590042, 0.16676919162273407, -0.18109141290187836, -0.07749919593334198, -0.269467294216156, 0.15744641423225403, -0.19797351956367493, 0.09810904413461685, 0.3375992178916931, -0.08575185388326645, 0.04985857754945755, 0.3043169379234314, -0.3523865044116974, -0.46991920471191406, 0.12616771459579468, -0.18739977478981018, -0.11333944648504257, 0.14754843711853027, -0.00010113720054505393, -0.12895376980304718, 0.4518626928329468, -0.027763230726122856, -0.14292027056217194, 0.34674355387687683, -0.003947349730879068, 0.020578350871801376, -0.004365693312138319, 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Therefore, O grandson! harassed with grief and confounded with the obstruction to my religious rites as I am, thou must bring back the horse and deliver me from hell.' Thus addressed by the magnanimous Sagara, Ansuman went with sorrow to that spot where the earth had been excavated. And by that very passage he entered into the sea, and beheld that illustrious Kapila and that same horse. And having beheld that ancient saint, most righteous of his order, looking like a mass of light, he bowed with his head to the ground, and informed him of the reason of his visit. Then, O great king, Kapila was pleased with Ansuman, and that saint of a virtuous soul told him to ask for a favour from him. And he in the first place prayed for the horse, for the purpose of using it in the sacrifice; in the second place he prayed for the purification of his fathers. Then the mighty chief of saints, Kapila spake to him, saying, 'I shall grant thee everything that thou desirest, O stainless (prince). May good luck be thine! In thee are fixed (the virtues of) forbearance, and truth, and righteousness. By thee hath Sagara had all his desires fulfilled. Thou are (really) a son to thy father. And by thy ability the sons of Sagara will go to heaven (i.e., will be delivered from the consequences of their unhallowed death). And the son of thy son, with a view to purifying the sons of Sagara, will obtain the favour of the great god Siva, (by means of practising great austerities), and will (thus) bring (to this world) the river that floweth in three (separate) streams, Ganga, O chief of men! May good luck be thine! Take thou with thee the sacrificial horse. Finish, my lad! the sacrificial rites of the magnanimous Sagara.' Thus addressed by the illustrious Kapila, Ansuman took the horse with him, and came back to the sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at the feet of the high-souled Sagara, who smelt him on the head and narrated all the events to him, all that had been seen and heard by him, and likewise the destruction of Sagara's sons. He also announced that the horse had been brought back to the sacrificial yard. And when king Sagara heard of this, he no more grieved on account of his sons. And he praised and honoured Ansuman, and finished those same sacrificial rites. His sacrifice finished, Sagara was greeted honourably by all the gods; and he converted the sea, Varuna's dwelling place, into a son of himself. And the lotus-eyed (King Sagara) having ruled his kingdom for a period of exceeding length, placed his grandson on the throne, (full of) responsibilities and then ascended to heaven. And Ansuman likewise, O great king! virtuous in soul, ruled over the world as far as the edge of the sea, following the foot-prints of his father's father. His son was named Dilipa, versed in virtue. Upon him placing the duties of his sovereign post, Ansuman like-wise departed this life. And then when Dilipa heard what an awful fate had overtaken his forefathers, he was sorely grieved and thought of the means of raising them. And the ruler of men made every great effort towards the descent of Ganga (to the mortal world). But although trying to the utmost of his power, he could not bring about what he so much wished. And a son was born to him, known by the name of Bhagiratha beauteous, and devoted to a virtuous life, and truthful, and free from feelings of malice. And Dilipa appointed him as king, and betook himself to the forest life. And, O best of all the scions of Bharata's race! that same king (Dilipa), devoted himself to a successful course of austerities, and at the end of (sufficient) period, from the forest departed to heaven."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Sagara said, 'O my boy! sore am I at heart for having abandoned thy father, on account of the death of my sons, and also on being unsuccessful in getting back the horse. Therefore, O grandson! harassed with grief and confounded with the obstruction to my religious rites as I am, thou must bring back the horse and deliver me from hell.' Thus addressed by the magnanimous Sagara, Ansuman went with sorrow to that spot where the earth had been excavated. And by that very passage he entered into the sea, and beheld that illustrious Kapila and that same horse. And having beheld that ancient saint, most righteous of his order, looking like a mass of light, he bowed with his head to the ground, and informed him of the reason of his visit. Then, O great king, Kapila was pleased with Ansuman, and that saint of a virtuous soul told him to ask for a favour from him. And he in the first place prayed for the horse, for the purpose of using it in the sacrifice; in the second place he prayed for the purification of his fathers. Then the mighty chief of saints, Kapila spake to him, saying, 'I shall grant thee everything that thou desirest, O stainless (prince). May good luck be thine! In thee are fixed (the virtues of) forbearance, and truth, and righteousness. By thee hath Sagara had all his desires fulfilled. Thou are (really) a son to thy father. And by thy ability the sons of Sagara will go to heaven (i.e., will be delivered from the consequences of their unhallowed death). And the son of thy son, with a view to purifying the sons of Sagara, will obtain the favour of the great god Siva, (by means of practising great austerities), and will (thus) bring (to this world) the river that floweth in three (separate) streams, Ganga, O chief of men! May good luck be thine! Take thou with thee the sacrificial horse. Finish, my lad! the sacrificial rites of the magnanimous Sagara.' Thus addressed by the illustrious Kapila, Ansuman took the horse with him, and came back to the sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at the feet of the high-souled Sagara, who smelt him on the head and narrated all the events to him, all that had been seen and heard by him, and likewise the destruction of Sagara's sons. He also announced that the horse had been brought back to the sacrificial yard. And when king Sagara heard of this, he no more grieved on account of his sons. And he praised and honoured Ansuman, and finished those same sacrificial rites. His sacrifice finished, Sagara was greeted honourably by all the gods; and he converted the sea, Varuna's dwelling place, into a son of himself. And the lotus-eyed (King Sagara) having ruled his kingdom for a period of exceeding length, placed his grandson on the throne, (full of) responsibilities and then ascended to heaven. And Ansuman likewise, O great king! virtuous in soul, ruled over the world as far as the edge of the sea, following the foot-prints of his father's father. His son was named Dilipa, versed in virtue. Upon him placing the duties of his sovereign post, Ansuman like-wise departed this life. And then when Dilipa heard what an awful fate had overtaken his forefathers, he was sorely grieved and thought of the means of raising them. And the ruler of men made every great effort towards the descent of Ganga (to the mortal world). But although trying to the utmost of his power, he could not bring about what he so much wished. And a son was born to him, known by the name of Bhagiratha beauteous, and devoted to a virtuous life, and truthful, and free from feelings of malice. And Dilipa appointed him as king, and betook himself to the forest life. And, O best of all the scions of Bharata's race! that same king (Dilipa), devoted himself to a successful course of austerities, and at the end of (sufficient) period, from the forest departed to heaven."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Sagara ask his grandson Ansuman to bring back the horse and deliver him from hell? Answer 1: King Sagara asked Ansuman to bring back the horse and deliver him from hell because he was deeply grieved for having abandoned his son, and he wanted to complete the sacrificial rites and obtain salvation for his sons who had met an unfortunate end. Reference 1: ""Sagara said, 'O my boy! sore am I at heart for having abandoned thy father, on account of the death of my sons, and also on being unsuccessful in getting back the horse. Therefore, O grandson! harassed with grief and confounded with the obstruction to my religious rites as I am, thou must bring back the horse and deliver me from hell.'"" Question 2: Who did Ansuman encounter when he went to the spot where the earth had been excavated, and what did he ask for? Answer 2: Ansuman encountered the illustrious sage Kapila at the excavation site. He asked Kapila for the return of the sacrificial horse and the purification of his fathers who had met an unhallowed death. Reference 2: ""And by that very passage he entered into the sea, and beheld that illustrious Kapila and that same horse... And he in the first place prayed for the horse, for the purpose of using it in the sacrifice; in the second place he prayed for the purification of his fathers."" Question 3: What did Kapila grant to Ansuman, and what did he foresee for Sagara's sons? Answer 3: Kapila granted Ansuman's prayers by returning the horse and purifying Sagara's sons. He also foresaw that a future descendant of Ansuman would perform great austerities to bring the river Ganga to the mortal world. Reference 3: ""I shall grant thee everything that thou desirest, O stainless (prince). May good luck be thine! In thee are fixed (the virtues of) forbearance, and truth, and righteousness... And the son of thy son, with a view to purifying the sons of Sagara, will obtain the favour of the great god Siva, (by means of practising great austerities), and will (thus) bring (to this world) the river that floweth in three (separate) streams, Ganga, O chief of men!"" Question 4: What did King Sagara do when he heard about the return of the horse and the events involving Ansuman and Kapila? Answer 4: When King Sagara heard about the return of the horse and the events involving Ansuman and Kapila, he praised and honored Ansuman and then completed the sacrificial rites. He no longer grieved for his sons who had met an unfortunate fate. Reference 4: ""His sacrifice finished, Sagara was greeted honourably by all the gods; and he converted the sea, Varuna's dwelling place, into a son of himself... And when king Sagara heard of this, he no more grieved on account of his sons."" Question 5: Who succeeded King Sagara on the throne, and what efforts did he make to fulfill his forefathers' wishes? Answer 5: King Dilipa, the son of Ansuman, succeeded King Sagara on the throne. He made every great effort to bring the river Ganga down to the mortal world to fulfill his forefathers' wishes for their salvation. Reference 5: ""And then when Dilipa heard what an awful fate had overtaken his forefathers, he was sorely grieved and thought of the means of raising them... And the ruler of men made every great effort towards the descent of Ganga (to the mortal world).""","[0.2294490933418274, 0.01253783330321312, -0.3983933627605438, 0.2320224940776825, 0.4764353334903717, -0.3289351463317871, 0.07337793707847595, 0.09235665202140808, -0.34163910150527954, -0.024358121678233147, 0.04951072111725807, 0.1292095184326172, 0.22623467445373535, 0.08836627751588821, 0.06650267541408539, -0.6122310161590576, 0.0394648015499115, 0.14484763145446777, 0.04834303259849548, 0.09660834074020386, 0.03675527125597, 0.0962778627872467, -0.02488325536251068, 0.30550137162208557, 0.17906667292118073, 0.07942395657300949, 0.05446426570415497, 0.25897252559661865, -0.2159203141927719, -0.5433638095855713, -0.23757228255271912, -0.3737470209598541, 0.08599738776683807, 0.16986604034900665, -0.00010067660332424566, -0.21213285624980927, 0.3244154453277588, -0.05499888211488724, -0.21630223095417023, 0.10576725006103516, -0.18052418529987335, 0.3647454082965851, 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And he of the powerful arm came to learn how his forefathers had met an awful end from Kapila of mighty soul, and how they had been unable to attain the region of gods. And he with a sorrowful heart made over his kingly duties to his minister, and, O lord of men! for practising austerities, went to the side of the snowy Mountain (the Himalayas). And, O most praiseworthy of men, desirous of extinguishing his sins by leading an austere life, and (thereby) obtaining the favour of the (goddess) Ganga, he visited that foremost of mountains--Himalaya. And he beheld it adorned with peaks of diverse forms full of mineral earth; besprinkled on all sides with drops from clouds which were resting themselves upon the breeze; beautiful with rivers and groves and rocky spurs, looking like (so many) palaces (in a city); attended upon by lions and tigers that had concealed themselves in its caves and pits; and also inhabited by birds of checkered forms, which were uttering diverse sounds, such as the Bhringarajas, and ganders, and Datyuhas, and water-cocks, and peacocks and birds with a hundred feathers, and Jivanjivakas, and black birds, and Chakoras of eyes furnished with black corners, and the birds that love their young. And he saw the mountain abounding in lotus plants growing in delightful reservoirs of water. And the cranes rendered it charming with their sounds; and the Kinnaras and the celestial nymphs were seated on its stony slabs. And the elephants occupying the cardinal points had everywhere robbed its trees with the end of their tusks; and the demi-gods of the Vidyadhara class frequented the hill. And it was full of various gems, and was also infested by snakes bearing terrible poison and of glowing tongues. And the mountain at places looked like (massive) gold, and elsewhere it resembled a silvery (pile), and at some places it was like a (sable) heap of collyrium. Such was the snowy hill where the king now found himself. And that most praiseworthy of men at that spot betook himself to an awful austere course of life. And for one thousand years his subsistence was nothing but water, fruit and roots. When, however, a thousand years according to the calculation of gods had elapsed, then the great river Ganga having assumed a material form, manifested to him her (divine) self.' ""Ganga said. 'O great king! what dost thou desire of me? And what must I bestow on thee? Tell me the same, O most praiseworthy of men! I shall do as thou mayst ask me.' Thus addressed, the king then made his reply to Ganga, the daughter of the snowy Hill, saying, 'O grantress of boons! O great river! my father's fathers, while searching for the horse, were sent by Kapila to the abode of the god of death. And those same sixty thousand sons of Sagara of mighty soul, having met with the majestic Kapila, perished, (to a soul) in an instant of time. Having thus perished, there hath been no place for them in the region of heaven. O great river! So long as thou dost not besprinkle those same bodies with thy water, there is no salvation for these same Sagara's sons. O blessed goddess! carry thou my forefathers, Sagara's sons, to the region of heaven. O great river! on their account am I beseeching thee forsooth."" ""Lomasa said, 'Ganga, the goddess saluted by the world, having heard these words of the king, was well pleased, and spake to Bhagiratha the following words: 'O great king! I am prepared to do what thou dost ask me; there is no doubt therein. But when I shall descend from the sky to the earth, the force of my fall will be difficult to sustain. O protector of men! In the three worlds there exists none who is able to sustain the same, excepting Siva, the most praiseworthy of gods, the great Lord with the throat of sable blue. O (prince) of a powerful arm! Obtain the favour, by practising austerities, of that same Siva-giver of boons. That same god will sustain my descent upon his head. Thy desire he will fulfill, the desire, namely, to be of service to thy fathers, O king!' Then the great king Bhagiratha having heard the same, went to the Kailasa hill, and betaking himself to a severe course of penances, at the expiration of a certain length of time obtained the favour of that worker of blessings (Siva). And, O protector of men! that same best of men, in order that his forefathers might have a place in heaven secured to them, received from that very Siva the fulfilment of his wish, namely the wish that the descending Ganga might be sustained.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CVIII ""Lomasa said, 'That same king, of a powerful bow, standing at the head of the surrounding, (i.e., the occupant of an imperial throne) of a powerful car, (i.e., possessing every great fighting power) became the delight of the eyes and the soul of all the world. And he of the powerful arm came to learn how his forefathers had met an awful end from Kapila of mighty soul, and how they had been unable to attain the region of gods. And he with a sorrowful heart made over his kingly duties to his minister, and, O lord of men! for practising austerities, went to the side of the snowy Mountain (the Himalayas). And, O most praiseworthy of men, desirous of extinguishing his sins by leading an austere life, and (thereby) obtaining the favour of the (goddess) Ganga, he visited that foremost of mountains--Himalaya. And he beheld it adorned with peaks of diverse forms full of mineral earth; besprinkled on all sides with drops from clouds which were resting themselves upon the breeze; beautiful with rivers and groves and rocky spurs, looking like (so many) palaces (in a city); attended upon by lions and tigers that had concealed themselves in its caves and pits; and also inhabited by birds of checkered forms, which were uttering diverse sounds, such as the Bhringarajas, and ganders, and Datyuhas, and water-cocks, and peacocks and birds with a hundred feathers, and Jivanjivakas, and black birds, and Chakoras of eyes furnished with black corners, and the birds that love their young. And he saw the mountain abounding in lotus plants growing in delightful reservoirs of water. And the cranes rendered it charming with their sounds; and the Kinnaras and the celestial nymphs were seated on its stony slabs. And the elephants occupying the cardinal points had everywhere robbed its trees with the end of their tusks; and the demi-gods of the Vidyadhara class frequented the hill. And it was full of various gems, and was also infested by snakes bearing terrible poison and of glowing tongues. And the mountain at places looked like (massive) gold, and elsewhere it resembled a silvery (pile), and at some places it was like a (sable) heap of collyrium. Such was the snowy hill where the king now found himself. And that most praiseworthy of men at that spot betook himself to an awful austere course of life. And for one thousand years his subsistence was nothing but water, fruit and roots. When, however, a thousand years according to the calculation of gods had elapsed, then the great river Ganga having assumed a material form, manifested to him her (divine) self.' ""Ganga said. 'O great king! what dost thou desire of me? And what must I bestow on thee? Tell me the same, O most praiseworthy of men! I shall do as thou mayst ask me.' Thus addressed, the king then made his reply to Ganga, the daughter of the snowy Hill, saying, 'O grantress of boons! O great river! my father's fathers, while searching for the horse, were sent by Kapila to the abode of the god of death. And those same sixty thousand sons of Sagara of mighty soul, having met with the majestic Kapila, perished, (to a soul) in an instant of time. Having thus perished, there hath been no place for them in the region of heaven. O great river! So long as thou dost not besprinkle those same bodies with thy water, there is no salvation for these same Sagara's sons. O blessed goddess! carry thou my forefathers, Sagara's sons, to the region of heaven. O great river! on their account am I beseeching thee forsooth."" ""Lomasa said, 'Ganga, the goddess saluted by the world, having heard these words of the king, was well pleased, and spake to Bhagiratha the following words: 'O great king! I am prepared to do what thou dost ask me; there is no doubt therein. But when I shall descend from the sky to the earth, the force of my fall will be difficult to sustain. O protector of men! In the three worlds there exists none who is able to sustain the same, excepting Siva, the most praiseworthy of gods, the great Lord with the throat of sable blue. O (prince) of a powerful arm! Obtain the favour, by practising austerities, of that same Siva-giver of boons. That same god will sustain my descent upon his head. Thy desire he will fulfill, the desire, namely, to be of service to thy fathers, O king!' Then the great king Bhagiratha having heard the same, went to the Kailasa hill, and betaking himself to a severe course of penances, at the expiration of a certain length of time obtained the favour of that worker of blessings (Siva). And, O protector of men! that same best of men, in order that his forefathers might have a place in heaven secured to them, received from that very Siva the fulfilment of his wish, namely the wish that the descending Ganga might be sustained.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Bhagiratha go to the snowy Mountain (the Himalayas) and what did he seek there? Answer 1: King Bhagiratha went to the Himalayas to lead an austere life and seek the favor of the goddess Ganga. He sought Ganga's help to purify his forefathers, who had met an awful end and were unable to attain the region of gods. Reference 1: ""And he with a sorrowful heart made over his kingly duties to his minister, and, O lord of men! for practising austerities, went to the side of the snowy Mountain (the Himalayas). And, O most praiseworthy of men, desirous of extinguishing his sins by leading an austere life, and (thereby) obtaining the favour of the (goddess) Ganga, he visited that foremost of mountains--Himalaya."" Question 2: Describe the appearance of the Himalayas as mentioned in the text. Answer 2: The text describes the Himalayas as a magnificent mountain adorned with diverse peaks, mineral earth, and rocky spurs. It was covered with clouds and sprinkled with drops of water from resting clouds. The mountain had beautiful rivers, groves, and rocky spurs resembling palaces. It was inhabited by various wildlife, including lions, tigers, birds, and elephants. The Himalayas were full of various gems and infested by poisonous snakes with glowing tongues. It appeared golden, silvery, and black at different places, resembling heaps of precious substances. Reference 2: ""And he saw the mountain abounding in lotus plants growing in delightful reservoirs of water... inhabited by birds of checkered forms, which were uttering diverse sounds... and it was full of various gems... at some places it was like a (sable) heap of collyrium."" Question 3: How did King Bhagiratha gain the favor of the goddess Ganga? Answer 3: King Bhagiratha gained the favor of the goddess Ganga through rigorous penances and austerities that he performed near the Himalayas. After a long period of penance, he was granted a boon by Lord Shiva, who agreed to sustain Ganga's descent to Earth on his head. Reference 3: ""Then the great king Bhagiratha having heard the same, went to the Kailasa hill, and betaking himself to a severe course of penances, at the expiration of a certain length of time obtained the favour of that worker of blessings (Siva)."" Question 4: What condition did Ganga set for her descent to Earth, and who was the only one capable of fulfilling it? Answer 4: Ganga agreed to descend to Earth to purify King Bhagiratha's forefathers, but she warned that the force of her fall would be difficult to sustain. She stated that only Lord Shiva, known as the most praiseworthy of gods, the great Lord with the throat of sable blue, could sustain her descent. Reference 4: ""O great king! I am prepared to do what thou dost ask me; there is no doubt therein. But when I shall descend from the sky to the earth, the force of my fall will be difficult to sustain... O (prince) of a powerful arm! Obtain the favour, by practising austerities, of that same Siva-giver of boons."" Question 5: Why did King Bhagiratha seek Ganga's help, and what was his ultimate desire? Answer 5: King Bhagiratha sought Ganga's help to purify his forefathers, who had met an awful end and were unable to attain the region of gods. His ultimate desire was to bring Ganga to Earth and have her water touch the ashes of his forefathers, thus granting them salvation. Reference 5: ""O great river! on their account am I beseeching thee forsooth... May good luck be thine! Take thou with thee the sacrificial horse. Finish, my lad! the sacrificial rites of the magnanimous Sagara."" Question 6: Who granted King Bhagiratha the fulfillment of his wish regarding the descending Ganga? Answer 6: Lord Shiva, the most praiseworthy of gods, granted King Bhagiratha the fulfillment of his wish regarding the descending Ganga. He agreed to sustain Ganga's descent on his head, making it possible for her to flow onto Earth. Reference 6: ""That same god will sustain my descent upon his head. Thy desire he will fulfill, the desire, namely, to be of service to thy fathers, O king!""","[0.1667969524860382, 0.08170535415410995, -0.24451255798339844, 0.4008706510066986, 0.33074456453323364, -0.12111151963472366, -0.0114402761682868, 0.37052786350250244, 0.01475900411605835, -0.014015797525644302, -0.2287890762090683, 0.5582036375999451, -0.009226012043654919, -0.4254695475101471, 0.2236994504928589, -0.2732469141483307, 0.051288723945617676, -0.0332627072930336, -0.0924617275595665, -0.2071223258972168, -0.27198201417922974, 0.20871952176094055, -0.1622423529624939, 0.1754162758588791, 0.4816407561302185, -0.20869311690330505, -0.06308465451002121, 0.42691153287887573, -0.0808885246515274, -0.3568060100078583, -0.2130233347415924, -0.32681697607040405, -0.24925483763217926, -0.058555036783218384, -0.00010183969425270334, -0.1384555697441101, 0.3539257347583771, -0.05143003165721893, 0.04009009152650833, 0.014698904938995838, 0.04815158247947693, -0.157620370388031, 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O most righteous of the protectors of men, O (prince) of a powerful arm! For thy sake I shall sustain the river of the gods, when she will take her descent from the sky, she who is pure and blessed and divine, O (king) of a mighty arm!' Saying this, he came to the snowy mountain, surrounded by his attendants, of awful mien, and with uplifted weapons of diverse forms. And standing there, he said to Bhagiratha, the most praiseworthy of men, 'O (prince) of a powerful arm! do thou pray to the river, the daughter of the king of mountains. I shall sustain that most praiseworthy of rivers when she falls down from the third region of the world (heaven).' Having heard these words uttered by Siva, the king became devout (in heart), made obesiance and directed his thoughts towards Ganga. Then the delightful (river), of pure water in being so thought of by the king, and seeing that the great lord (Siva) was standing (to receive her fall), came down all of a sudden from the sky. And seeing that she had taken her leap from the sky, the gods, together with the mighty saints, the Gandharvas, the snakes, and the Yakshas, assembled there as spectators. Then came down from the sky Ganga, the daughter of the snowy mountain. And her whirlpools were raging, and she was teeming with fishes and sharks. O king! she directing her course towards the sea, separated herself, into three streams; and her water was bestrewn with piles of froth, which looked like so many rows of (white) ganders. And crooked and tortuous in the movement of her body, at places; and at others stumbling at it were; and covered with foam as with a robe: she went forward like a woman drunk. And elsewhere, by virtue of the roar of her waters, she uttered loud sounds. Thus assuming very many different aspects, when she fell from the sky, and reached the surface of the earth, she said to Bhagiratha, 'O great king! show me the path that I shall have to take. O lord of the earth! for thy sake have I descended to the earth.' Having heard these words, king Bhagiratha directed his course towards the spot where lay those bodies of mighty Sagara's sons, in order that, O most praiseworthy of men, the holy water might flood (the same). Having achieved the task of sustaining Ganga, Siva, saluted by men, went to Kailasa the most praiseworthy of mountains, accompanied by the celestials. And the protector of men (Bhagiratha) accompanied by Ganga reached the sea; and the sea, the abode of Varuna, was quickly filled. And the king adopted Ganga as a daughter of himself, and at that spot offered libations of water to the names of his forefathers; thus was his heart's wish fulfilled. Thus asked by thee, I have narrated the whole story how Ganga running in three streams, was brought down to the earth for filling the sea; how the mighty saint had drunk up the sea for a particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was destroyed by Agastya.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CIX ""Lomasa said, 'The blessed God having heard what Bhagiratha had said, and with a view to doing what was agreeable to the residents of heaven, replied to the king, saying, 'So let it be. O most righteous of the protectors of men, O (prince) of a powerful arm! For thy sake I shall sustain the river of the gods, when she will take her descent from the sky, she who is pure and blessed and divine, O (king) of a mighty arm!' Saying this, he came to the snowy mountain, surrounded by his attendants, of awful mien, and with uplifted weapons of diverse forms. And standing there, he said to Bhagiratha, the most praiseworthy of men, 'O (prince) of a powerful arm! do thou pray to the river, the daughter of the king of mountains. I shall sustain that most praiseworthy of rivers when she falls down from the third region of the world (heaven).' Having heard these words uttered by Siva, the king became devout (in heart), made obesiance and directed his thoughts towards Ganga. Then the delightful (river), of pure water in being so thought of by the king, and seeing that the great lord (Siva) was standing (to receive her fall), came down all of a sudden from the sky. And seeing that she had taken her leap from the sky, the gods, together with the mighty saints, the Gandharvas, the snakes, and the Yakshas, assembled there as spectators. Then came down from the sky Ganga, the daughter of the snowy mountain. And her whirlpools were raging, and she was teeming with fishes and sharks. O king! she directing her course towards the sea, separated herself, into three streams; and her water was bestrewn with piles of froth, which looked like so many rows of (white) ganders. And crooked and tortuous in the movement of her body, at places; and at others stumbling at it were; and covered with foam as with a robe: she went forward like a woman drunk. And elsewhere, by virtue of the roar of her waters, she uttered loud sounds. Thus assuming very many different aspects, when she fell from the sky, and reached the surface of the earth, she said to Bhagiratha, 'O great king! show me the path that I shall have to take. O lord of the earth! for thy sake have I descended to the earth.' Having heard these words, king Bhagiratha directed his course towards the spot where lay those bodies of mighty Sagara's sons, in order that, O most praiseworthy of men, the holy water might flood (the same). Having achieved the task of sustaining Ganga, Siva, saluted by men, went to Kailasa the most praiseworthy of mountains, accompanied by the celestials. And the protector of men (Bhagiratha) accompanied by Ganga reached the sea; and the sea, the abode of Varuna, was quickly filled. And the king adopted Ganga as a daughter of himself, and at that spot offered libations of water to the names of his forefathers; thus was his heart's wish fulfilled. Thus asked by thee, I have narrated the whole story how Ganga running in three streams, was brought down to the earth for filling the sea; how the mighty saint had drunk up the sea for a particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was destroyed by Agastya.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who agreed to sustain the descent of the river Ganga to Earth, and what condition was set for this assistance? Answer 1: Lord Shiva agreed to sustain the descent of the river Ganga to Earth. The condition set for his assistance was that only he, Lord Shiva, could withstand the force of Ganga's fall, and King Bhagiratha had to pray to Ganga to make her descent. Reference 1: ""The blessed God having heard what Bhagiratha had said... replied to the king, saying, 'So let it be... I shall sustain that most praiseworthy of rivers when she falls down from the third region of the world (heaven).'"" Question 2: Describe the appearance and behavior of Ganga as she descended to Earth. Answer 2: As Ganga descended from the sky, she appeared as a pure, blessed, and divine river. Her descent was marked by whirlpools, teeming with fishes and sharks. She separated into three streams, and her waters were beset with froth that looked like rows of white ganders. Her movement was described as crooked and tortuous in some places and stumbling in others. She roared with the sound of her waters and was covered with foam as she flowed forward. Reference 2: ""Then came down from the sky Ganga, the daughter of the snowy mountain... she directing her course towards the sea, separated herself into three streams... she went forward like a woman drunk... she uttered loud sounds... when she fell from the sky, and reached the surface of the earth."" Question 3: What was the outcome of Ganga's descent to Earth, and how did Bhagiratha fulfill his heart's wish? Answer 3: Ganga's descent to Earth successfully filled the sea, which was the outcome of her arrival. Bhagiratha, after achieving the task of sustaining Ganga with the help of Lord Shiva, adopted Ganga as his daughter. He then directed her flow towards the spot where the bodies of Sagara's sons lay. By flooding these bodies with her holy water, he fulfilled his heart's wish of purifying his forefathers. Reference 3: ""And the protector of men (Bhagiratha) accompanied by Ganga reached the sea; and the sea, the abode of Varuna, was quickly filled... the king adopted Ganga as a daughter of himself, and at that spot offered libations of water to the names of his forefathers; thus was his heart's wish fulfilled."" Question 4: Why did Ganga ask King Bhagiratha to show her the path she should take after descending to Earth? Answer 4: Ganga asked King Bhagiratha to show her the path because she had descended to Earth for his sake and needed guidance on the direction she should flow. Bhagiratha played a crucial role in bringing Ganga to Earth, and she looked to him for direction on where to go. Reference 4: ""Having achieved the task of sustaining Ganga, Siva, saluted by men, went to Kailasa the most praiseworthy of mountains... and the protector of men (Bhagiratha) accompanied by Ganga reached the sea... for thy sake have I descended to the earth.'""","[0.08463669568300247, -0.057028625160455704, -0.2857944965362549, 0.07894831150770187, 0.11835324764251709, -0.3427121043205261, -0.004166557919234037, 0.2591886520385742, 0.05382906273007393, 0.1375708431005478, -0.2095678746700287, 0.30654606223106384, 0.06705857813358307, -0.1585976928472519, 0.14475958049297333, -0.36931878328323364, 0.04399564117193222, 0.07181970775127411, -0.15149956941604614, -0.09837961941957474, 0.0033451050985604525, 0.2198406457901001, -0.07371571660041809, 0.16498132050037384, 0.644349217414856, -0.17668934166431427, -0.15212993323802948, 0.4689450263977051, -0.23040209710597992, -0.29780465364456177, -0.23856529593467712, -0.3007894456386566, -0.11576959490776062, 0.07491060346364975, 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And the protector of men having reached the healthy hill Hemakuta, beheld there very many strange and inconceivable sights. There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones. And people at its sight, were struck sad, and were unable to ascend the hill. There the winds blew for aye, and the heavens always poured down rains; and likewise the sounds of the recitation of the sacred writ were heard, yet nobody was seen. In the evening and in the morning would be seen the blessed fire that carries offerings to the gods and there flies would bite and interrupt the practice of austerities. And there a sadness would overtake the soul, and people would become sick. The son of Pandu, having observed very many strange circumstances of this character again addressed his questions to Lomasa with reference to these wonderful things. ""Lomasa said, 'O slayer of foes! O king! I am going to tell thee as we heard it before; do thou attend to the same with intent mind. In this peak of Rishava, there was once a saint known by that name. And his life had lasted for many hundred years. And he was devoted to penances and was greatly wrathful. And he, forsooth, for having been spoken to by others, from wrath addressed the hill thus, 'Whoever should utter any words here, thou must throw stones at him, and thou must call up the winds to prevent him from making any noise.' This was what the saint said. And so at this place, as soon as a man utters any words, he is forbidden by a roaring cloud. O king! thus these deeds were performed by that great saint, and from wrath he also forbade other acts. O king! tradition says that when the gods of yore had come to the Nanda, suddenly came over (there) a number of men to look at the celestials. Those same gods at whose head stood Indra did not, however, like to be seen; and so they rendered this spot inaccessible, by raising obstructions in the form of hills. And from that day forward, O Kunti's son! men could not cast their eyes at any time on what looked like a hill, far less could they ascend the same. This big mountain is incapable of being seen by one who hath not led an austere life, nor can such a one ascend it. Therefore, O son of Kunti! keep thou thy tongue under control. Here at that time all those gods performed the best sacrificial rites. O Bharata's son! Even up to this day these marks thereof may be seen. This grass here hath the form of the sacred kusa grass: the ground here seemeth to be overspread with the sacred grass; and. O lord of men! many of these trees here look like the spots for tying the sacrificial beasts. O Bharata's son! still the Gods and saints have residence here; and their sacred fire is observed in the morning and in the evening. Here if one bathes, his sin is forthwith destroyed, O Kunti's son! O most praiseworthy of the race of Kuru! do thou, therefore, perform thy ablutions, together with thy younger brothers. Then after having washed thyself in the Nanda, thou wilt repair to the river Kausiki, the spot where the most excellent and severest form of penances was practised by Viswamitra. Then the king with his attendants, having washed his body there, proceeded to the river Kausiki, which was pure and delightful and pleasant with cool water.' ""Lomasa said, 'This is the pure divine river by name Kausiki. O chief of Bharata's race! and this is the delightful hermitage of Viswamitra, conspicuous here. And this is a hermitage, with a holy name, belonging to Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances, and of passions under control. He by force of his penances caused Indra to rain; and that god, the slayer of the demons Vala and Vritra, dreading him, poured down rain during a drought. That powerful and mighty son of Kasyapa was born of a hind. He worked a great marvel in the territory of Lomapada. And when the crops had been restored, king Lomapada gave his daughter Santa in marriage to him, as the sun gave in marriage his daughter Savitri.' ""Yudhishthira said, 'How was the son of Kasyapa, Rishyasringa, born of a hind? And how was he endowed with holiness, being the issue of a reprehensible sexual connexion? And for what reason was Indra, the slayer of the demons Vala and Vritra, afraid of that same sagacious boy, and poured down rain during a period of drought? And how beautiful was that princess Santa, pure in life, she who allured the heart of him when he had turned himself into a stag? And since the royal saint Lomapada is said to have been of a virtuous disposition, why was it that in his territory, Indra, the chastiser of the demon Paka, had withheld rain? O holy saint! all this in detail, exactly as it happened, thou wilt be pleased to narrate to me, for I am desirous of hearing the deeds of Rishyasringa's life.' 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CX Vaisampayana said, ""O chief of the Bharata race! then the son of Kunti went at a slow pace to the two rivers Nanda and Aparananda, which had the virtue of destroying the dread of sin. And the protector of men having reached the healthy hill Hemakuta, beheld there very many strange and inconceivable sights. There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones. And people at its sight, were struck sad, and were unable to ascend the hill. There the winds blew for aye, and the heavens always poured down rains; and likewise the sounds of the recitation of the sacred writ were heard, yet nobody was seen. In the evening and in the morning would be seen the blessed fire that carries offerings to the gods and there flies would bite and interrupt the practice of austerities. And there a sadness would overtake the soul, and people would become sick. The son of Pandu, having observed very many strange circumstances of this character again addressed his questions to Lomasa with reference to these wonderful things. ""Lomasa said, 'O slayer of foes! O king! I am going to tell thee as we heard it before; do thou attend to the same with intent mind. In this peak of Rishava, there was once a saint known by that name. And his life had lasted for many hundred years. And he was devoted to penances and was greatly wrathful. And he, forsooth, for having been spoken to by others, from wrath addressed the hill thus, 'Whoever should utter any words here, thou must throw stones at him, and thou must call up the winds to prevent him from making any noise.' This was what the saint said. And so at this place, as soon as a man utters any words, he is forbidden by a roaring cloud. O king! thus these deeds were performed by that great saint, and from wrath he also forbade other acts. O king! tradition says that when the gods of yore had come to the Nanda, suddenly came over (there) a number of men to look at the celestials. Those same gods at whose head stood Indra did not, however, like to be seen; and so they rendered this spot inaccessible, by raising obstructions in the form of hills. And from that day forward, O Kunti's son! men could not cast their eyes at any time on what looked like a hill, far less could they ascend the same. This big mountain is incapable of being seen by one who hath not led an austere life, nor can such a one ascend it. Therefore, O son of Kunti! keep thou thy tongue under control. Here at that time all those gods performed the best sacrificial rites. O Bharata's son! Even up to this day these marks thereof may be seen. This grass here hath the form of the sacred kusa grass: the ground here seemeth to be overspread with the sacred grass; and. O lord of men! many of these trees here look like the spots for tying the sacrificial beasts. O Bharata's son! still the Gods and saints have residence here; and their sacred fire is observed in the morning and in the evening. Here if one bathes, his sin is forthwith destroyed, O Kunti's son! O most praiseworthy of the race of Kuru! do thou, therefore, perform thy ablutions, together with thy younger brothers. Then after having washed thyself in the Nanda, thou wilt repair to the river Kausiki, the spot where the most excellent and severest form of penances was practised by Viswamitra. Then the king with his attendants, having washed his body there, proceeded to the river Kausiki, which was pure and delightful and pleasant with cool water.' ""Lomasa said, 'This is the pure divine river by name Kausiki. O chief of Bharata's race! and this is the delightful hermitage of Viswamitra, conspicuous here. And this is a hermitage, with a holy name, belonging to Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances, and of passions under control. He by force of his penances caused Indra to rain; and that god, the slayer of the demons Vala and Vritra, dreading him, poured down rain during a drought. That powerful and mighty son of Kasyapa was born of a hind. He worked a great marvel in the territory of Lomapada. And when the crops had been restored, king Lomapada gave his daughter Santa in marriage to him, as the sun gave in marriage his daughter Savitri.' ""Yudhishthira said, 'How was the son of Kasyapa, Rishyasringa, born of a hind? And how was he endowed with holiness, being the issue of a reprehensible sexual connexion? And for what reason was Indra, the slayer of the demons Vala and Vritra, afraid of that same sagacious boy, and poured down rain during a period of drought? And how beautiful was that princess Santa, pure in life, she who allured the heart of him when he had turned himself into a stag? And since the royal saint Lomapada is said to have been of a virtuous disposition, why was it that in his territory, Indra, the chastiser of the demon Paka, had withheld rain? O holy saint! all this in detail, exactly as it happened, thou wilt be pleased to narrate to me, for I am desirous of hearing the deeds of Rishyasringa's life.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why was there a prohibition against speaking on the peak of Rishava, and what were the consequences if someone uttered words there? Answer 1: There was a prohibition against speaking on the peak of Rishava because a wrathful saint named Rishava had commanded that anyone who spoke there should be pelted with stones, and the winds should prevent them from making noise. If someone uttered words in that area, they would be struck by stones, and the roaring clouds would prevent them from speaking further. Reference 1: ""In this peak of Rishava, there was once a saint known by that name... 'Whoever should utter any words here, thou must throw stones at him, and thou must call up the winds to prevent him from making any noise.'"" Question 2: Why was the hill Hemakuta described as having strange and inconceivable sights, including rain, fire, and strange sounds? Answer 2: The hill Hemakuta was described as having strange and inconceivable sights because of the curses and penances of the saints who had lived there. These curses caused unusual phenomena such as the gathering of clouds, volleys of stones, rains, sacred sounds, and even the appearance of sacred fires and unseen beings. It made the hill a place of wonder and mystery. Reference 2: ""There the very utterance of words caused the gathering of clouds, and a thousand volleys of stones... the sounds of the recitation of the sacred writ were heard, yet nobody was seen... flies would bite and interrupt the practice of austerities."" Question 3: Why did the gods make the hill Hemakuta inaccessible to humans? Answer 3: The gods, including Lord Indra, made the hill Hemakuta inaccessible to humans because they did not want to be seen by mortals. When mortals came to look at the celestials who had gathered there, the gods created obstructions in the form of hills to hide themselves. This rendered the hill inaccessible to humans, and they could not cast their eyes upon it. Reference 3: ""Those same gods at whose head stood Indra did not, however, like to be seen; and so they rendered this spot inaccessible, by raising obstructions in the form of hills."" Question 4: What significance did the hill Hemakuta hold in relation to sacrificial rites and offerings to the gods? Answer 4: The hill Hemakuta held great significance in the context of sacrificial rites. It was believed that the gods had once performed the best sacrificial rites there. Even to that day, the marks of those sacred rites were visible. The grass on the hill resembled sacred kusa grass, and the ground appeared covered with it. The hill had trees that resembled spots for tying sacrificial beasts. It was considered a sacred place where the gods and saints still resided, and their sacred fire could be observed in the morning and evening. Reference 4: ""O Bharata's son! Even up to this day these marks thereof may be seen. This grass here hath the form of the sacred kusa grass... the gods and saints have residence here; and their sacred fire is observed in the morning and in the evening."" Question 5: Who was Rishyasringa, how was he born, and what role did he play in causing rain during a period of drought? Answer 5: Rishyasringa was the son of Kasyapa, a saintly sage. He was born of a hind (a female deer). Despite his questionable birth, Rishyasringa was endowed with holiness and practiced severe penances. He possessed the power to cause rain through the force of his penances. When there was a drought, Rishyasringa's presence led to Indra, the rain god, pouring down rain in the region. Reference 5: ""How was the son of Kasyapa, Rishyasringa, born of a hind? And how was he endowed with holiness, being the issue of a reprehensible sexual connexion? And for what reason was Indra, the slayer of the demons Vala and Vritra, afraid of that same sagacious boy, and poured down rain during a period of drought?"" Question 6: What is the story behind the marriage of Rishyasringa and Princess Santa, and why was Santa alluring to Rishyasringa? Answer 6: Rishyasringa married Princess Santa, the daughter of King Lomapada. Rishyasringa possessed the power to bring rain, and his presence had ended a drought in the region. Santa was alluring to him because she played a significant role in bringing him to the kingdom of Anga, where her father, King Lomapada, sought Rishyasringa's blessings to end the drought. Her purity and virtue attracted Rishyasringa, and they were married. Reference 6: ""And since the royal saint Lomapada is said to have been of a virtuous disposition, why was it that in his territory, Indra, the chastiser of the demon Paka, had withheld rain?... O holy saint! all this in detail, exactly as it happened, thou wilt be pleased to narrate to me, for I am desirous of hearing the deeds of Rishyasringa's life.""","[0.02808349020779133, 0.09948606044054031, -0.3104701042175293, 0.303901731967926, 0.35190877318382263, -0.2769155204296112, 0.15491262078285217, 0.30215883255004883, -0.1741989701986313, 0.2509337067604065, -0.11977540701627731, 0.3390895426273346, 0.21922601759433746, -0.6265820860862732, 0.1793074756860733, -0.22133073210716248, -0.09805040061473846, 0.000779965368565172, -0.12520182132720947, 0.05670245364308357, -0.19212642312049866, 0.049965064972639084, -0.22794125974178314, 0.20454105734825134, 0.1478479653596878, -0.2687740921974182, -0.03184160962700844, 0.35868677496910095, -0.12247446179389954, -0.7897285223007202, -0.016081809997558594, -0.44120967388153076, -0.010413744486868382, 0.17532634735107422, -9.943957411451265e-05, -0.0799538716673851, 0.3467588722705841, 0.02878722734749317, -0.24656035006046295, 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And the father was highly honoured, and the son was possessed of a mighty spirit, and, though a boy, was respected by aged man. And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances. And that same saint, comparable to a god, laboured for a long period. And once while he was washing his mouth in the waters, he beheld the celestial nymph Urvasi--whereupon came out his seminal fluid. And, O king! a hind at that time lapped it up along with the water that she was drinking, being athirst; and from this cause she became with child. That same hind had really been a daughter of the gods, and had been told of yore by the holy Brahma, the creator of the worlds, 'Thou shall be a hind; and when in that form, thou shall give birth to a saint; thou shalt then be freed.' As Destiny would have it, and as the word of the creator would not be untrue, in that same hind was born his (Vibhandaka's) son a mighty saint. And Rishyasringa, devoted to penances, always passed his days in the forest. O king! there was a horn on the head of that magnanimous saint and for this reason did he come to be known at the time by the name of Rishyasringa. And barring his father, not a man had ever before been seen by him; therefore his mind, O protector of men! was entirely devoted to the duties of a continent life. At this very period there was a ruler of the land of Anga known by the name of Lomapada who was a friend of Dasaratha. We have heard that he from love of pleasure had been guilty of a falsehood towards a Brahmana. And that same ruler of the world had at that time been shunned by all persons of the priestly class. And he was without a ministering priest (to assist him in his religious rites). And the god of a thousand eyes (Indra) suddenly abstained from giving rain in his territory; so that his people began to suffer and O lord of the earth! he questioned a number of Brahmanas, devoted to penances, of cultivated minds, and possessed of capabilities with reference to the matter of rain being granted by the lord of gods, saying, 'How may the heavens grant us the rain? Think of an expedient (for this purpose).' And those same cultured men, being thus questioned, gave expression to their respective views. And one among them--the best of saints--spake to that same king, saying, 'O lord of kings! the Brahmanas are angry with thee. Do some act (therefore) for appeasing them. O ruler of the earth! send for Rishyasringa, the son of a saint, resident of the forest knowing nothing of the female sex, and always taking delight in simplicity. O king! if he, great in the practice of penances, should show himself in thy territory, forthwith rain would be granted by the heavens, herein I have no doubt at all.' And, O king! having heard these words Lomapada made atonement for his sins. And he went away; and when the Brahmanas had been appeased, he returned again, and seeing the king returned, the people were again glad at heart. Then the king of Anga convened a meeting of his ministers, proficient in giving counsel. And he took great pains in order to settle some plan for securing a visit from Rishyasringa. And, O unswerving (prince)! with those ministers, who were versed in all branches of knowledge, and exceedingly proficient in worldly matters, and had a thorough training in practical affairs, he at last settled a plan (for gaining his object). And then he sent for a number of courtesans, women of the town, clever in everything. And when they came, that same ruler of the earth spake to them, saying, 'Ye lovely women! Ye must find some means to allure, and obtain the confidence of the son of the saint--Rishyasringa, whom ye must bring over to my territory.' And those same women, on the one hand afraid of the anger of the king and on the other, dreading a curse from the saint, became sad and confounded, and declared the business to be beyond their power. One, however, among them--a hoary woman, thus spake to the king, 'O great king! him whose wealth solely consists in penances, I shall try to bring over here. Thou wilt, however, have to procure for me certain things, in connection with the plan. In that case, I may be able to bring over the son of the saint--Rishyasringa.' Thereupon the king gave an order that all that she might ask for should be procured. And he also gave a good deal of wealth and jewels of various kinds. And then, O Lord of the earth, she took with herself a number of women endowed with beauty and youth, and went to the forest without delay."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Lomasa said, 'Hear how Rishyasringa, of dreaded name, was born as a son to Vibhandaka, who was a saint of the Brahmana caste, who had cultured his soul by means of religious austerities, whose seed never failed in causing generation, and who was learned and bright like the Lord of beings. And the father was highly honoured, and the son was possessed of a mighty spirit, and, though a boy, was respected by aged man. And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances. And that same saint, comparable to a god, laboured for a long period. And once while he was washing his mouth in the waters, he beheld the celestial nymph Urvasi--whereupon came out his seminal fluid. And, O king! a hind at that time lapped it up along with the water that she was drinking, being athirst; and from this cause she became with child. That same hind had really been a daughter of the gods, and had been told of yore by the holy Brahma, the creator of the worlds, 'Thou shall be a hind; and when in that form, thou shall give birth to a saint; thou shalt then be freed.' As Destiny would have it, and as the word of the creator would not be untrue, in that same hind was born his (Vibhandaka's) son a mighty saint. And Rishyasringa, devoted to penances, always passed his days in the forest. O king! there was a horn on the head of that magnanimous saint and for this reason did he come to be known at the time by the name of Rishyasringa. And barring his father, not a man had ever before been seen by him; therefore his mind, O protector of men! was entirely devoted to the duties of a continent life. At this very period there was a ruler of the land of Anga known by the name of Lomapada who was a friend of Dasaratha. We have heard that he from love of pleasure had been guilty of a falsehood towards a Brahmana. And that same ruler of the world had at that time been shunned by all persons of the priestly class. And he was without a ministering priest (to assist him in his religious rites). And the god of a thousand eyes (Indra) suddenly abstained from giving rain in his territory; so that his people began to suffer and O lord of the earth! he questioned a number of Brahmanas, devoted to penances, of cultivated minds, and possessed of capabilities with reference to the matter of rain being granted by the lord of gods, saying, 'How may the heavens grant us the rain? Think of an expedient (for this purpose).' And those same cultured men, being thus questioned, gave expression to their respective views. And one among them--the best of saints--spake to that same king, saying, 'O lord of kings! the Brahmanas are angry with thee. Do some act (therefore) for appeasing them. O ruler of the earth! send for Rishyasringa, the son of a saint, resident of the forest knowing nothing of the female sex, and always taking delight in simplicity. O king! if he, great in the practice of penances, should show himself in thy territory, forthwith rain would be granted by the heavens, herein I have no doubt at all.' And, O king! having heard these words Lomapada made atonement for his sins. And he went away; and when the Brahmanas had been appeased, he returned again, and seeing the king returned, the people were again glad at heart. Then the king of Anga convened a meeting of his ministers, proficient in giving counsel. And he took great pains in order to settle some plan for securing a visit from Rishyasringa. And, O unswerving (prince)! with those ministers, who were versed in all branches of knowledge, and exceedingly proficient in worldly matters, and had a thorough training in practical affairs, he at last settled a plan (for gaining his object). And then he sent for a number of courtesans, women of the town, clever in everything. And when they came, that same ruler of the earth spake to them, saying, 'Ye lovely women! Ye must find some means to allure, and obtain the confidence of the son of the saint--Rishyasringa, whom ye must bring over to my territory.' And those same women, on the one hand afraid of the anger of the king and on the other, dreading a curse from the saint, became sad and confounded, and declared the business to be beyond their power. One, however, among them--a hoary woman, thus spake to the king, 'O great king! him whose wealth solely consists in penances, I shall try to bring over here. Thou wilt, however, have to procure for me certain things, in connection with the plan. In that case, I may be able to bring over the son of the saint--Rishyasringa.' Thereupon the king gave an order that all that she might ask for should be procured. And he also gave a good deal of wealth and jewels of various kinds. And then, O Lord of the earth, she took with herself a number of women endowed with beauty and youth, and went to the forest without delay."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How was Rishyasringa, the son of Vibhandaka, born, and why was he given the name ""Rishyasringa""? Answer 1: Rishyasringa was born as the son of Vibhandaka, a saint of the Brahmana caste who practiced rigorous penances and was highly revered. He was born when Vibhandaka's seminal fluid was lapped up by a hind while she was drinking water. This hind had been a celestial nymph and had been destined to give birth to a saint in the form of a hind. Rishyasringa got his name because he had a horn on his head, resembling the antlers of a stag. Reference 1: ""And that son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted himself to the practice of penances... That same saint, comparable to a god, laboured for a long period... And, O king! a hind at that time lapped it up along with the water that she was drinking, being athirst; and from this cause she became with child... there was a horn on the head of that magnanimous saint and for this reason did he come to be known at the time by the name of Rishyasringa."" Question 2: Why did King Lomapada seek the help of Rishyasringa, and what problem was his kingdom facing? Answer 2: King Lomapada sought the help of Rishyasringa because his kingdom was facing a severe drought. The people were suffering due to the lack of rain. King Lomapada had been shunned by Brahmanas due to a falsehood he had spoken, and as a result, he had no ministering priest to perform rituals to appease the gods and bring rain. Rishyasringa was known for his ability to bring rain through his penance, and the king believed that his presence would end the drought. Reference 2: ""And the god of a thousand eyes (Indra) suddenly abstained from giving rain in his territory; so that his people began to suffer... and O lord of the earth! he questioned a number of Brahmanas, devoted to penances... 'How may the heavens grant us the rain?'"" Question 3: How did King Lomapada plan to bring Rishyasringa to his kingdom, and what role did the courtesans play in his plan? Answer 3: King Lomapada planned to bring Rishyasringa to his kingdom by using courtesans to allure him. He ordered a group of courtesans, women skilled in various arts, to find a way to win Rishyasringa's trust and bring him to the kingdom. However, the courtesans were initially hesitant and afraid of the saint's anger or curse. It was an experienced elderly woman among them who offered to try, provided the king fulfilled certain conditions. Reference 3: ""Then the king of Anga convened a meeting of his ministers... he at last settled a plan (for gaining his object). And then he sent for a number of courtesans, women of the town, clever in everything... And those same women, on the one hand afraid of the anger of the king and on the other, dreading a curse from the saint, became sad and confounded..."" Question 4: What conditions did the elderly courtesan set for her mission to bring Rishyasringa to the kingdom? Answer 4: The elderly courtesan agreed to try and bring Rishyasringa to the kingdom but set certain conditions. She asked the king to provide her with specific items and a significant amount of wealth and jewels to assist her in her mission. The king agreed to fulfill these conditions to ensure the success of the plan. Reference 4: ""And one, however, among them--a hoary woman, thus spake to the king, 'O great king! him whose wealth solely consists in penances, I shall try to bring over here. Thou wilt, however, have to procure for me certain things, in connection with the plan... he also gave a good deal of wealth and jewels of various kinds."" Question 5: Why was Rishyasringa known for taking delight in simplicity, and what was the extent of his contact with the outside world? Answer 5: Rishyasringa was known for taking delight in simplicity because he had very little contact with the outside world. He had lived in the forest under the guidance of his father and had not encountered anyone except his father. Therefore, his mind was entirely devoted to the austere and continent life he led, and he remained unaware of worldly matters, especially those related to women. Reference 5: ""And barring his father, not a man had ever before been seen by him; therefore his mind, O protector of men! was entirely devoted to the duties of a continent life."" Question 6: How did Rishyasringa acquire the power to bring rain, and why was his presence essential for ending the drought in King Lomapada's kingdom? Answer 6: Rishyasringa acquired the power to bring rain through his rigorous penances and austerities. His devotion and purity made him capable of influencing natural forces, particularly rainfall. His presence was essential for ending the drought in King Lomapada's kingdom because it was believed that his blessings and penances could appease the gods and persuade them to grant rain, thereby relieving the suffering of the people during the drought. Reference 6: ""O king! there was a horn on the head of that magnanimous saint... Rishyasringa... known for his ability to bring rain through his penance... the king believed that his presence would end the drought.""","[0.1308438926935196, -0.0001293228124268353, -0.23522968590259552, 0.35564497113227844, 0.4726009666919708, -0.13218346238136292, 0.13912910223007202, 0.2061777114868164, -0.06859028339385986, 0.10713165253400803, -0.07042492926120758, 0.0597977340221405, 0.008165471255779266, -0.7897424101829529, 0.0064558242447674274, -0.4194886386394501, 0.08172601461410522, -0.1157495453953743, 0.1812661737203598, -0.0838504433631897, -0.1196024939417839, 0.256536066532135, 0.10853389650583267, 0.36951184272766113, 0.28509390354156494, -0.2976206839084625, 0.15009598433971405, 0.34604954719543457, -0.33439022302627563, -0.30001217126846313, -0.07913751900196075, -0.4379020035266876, 0.1207263395190239, 0.17564356327056885, -0.00010223674325970933, 0.028219718486070633, 0.39734867215156555, 0.08774163573980331, 0.027145808562636375, -0.028000367805361748, 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-0.00710529088973999, -0.012886615470051765, -0.40567710995674133, -0.2693172097206116, 0.17603199183940887, -0.13947203755378723, -0.1302533745765686, 0.43997374176979065, 0.31376293301582336, 0.19056792557239532, 0.01969127170741558, -0.6953571438789368, -0.05389240011572838, 0.2746065557003021, -0.3760192096233368, -0.30394062399864197, 0.2711394131183624, 0.1732972115278244, 0.18345701694488525, -0.11370343714952469, -0.15245173871517181, -0.0414871871471405, -0.15793636441230774, 0.30570369958877563, -0.13896894454956055]" 310,Book03_111,524,4834,858,1141,"Section CXI ""Lomasa said, 'O descendant of Bharata! she in order to compass the object of the king, prepared a floating hermitage, both because the king had ordered so, and also because it exactly accorded with her plan. And the floating hermitage, containing artificial trees adorned with various flowers and fruits, and surrounded by diverse shrubs and creeping plants and capable of furnishing choice and delicious fruits, was exceedingly delightful, and nice, and pleasing, and looked as if it had been created by magic. Then she moored the vessel at no great distance from the hermitage of Kasyapa's son, and sent emissaries to survey the place where that same saint habitually went about. And then she saw an opportunity; and having conceived a plan in her mind, sent forward her daughter a courtesan by trade and of smart sense. And that clever woman went to the vicinity of the religious man and arriving at the hermitage beheld the son of the saint.'"" ""The courtesan said, 'I hope, O saint! that is all well with the religious devotees. And I hope that thou hast a plentiful store of fruits and roots and that thou takest delight in this hermitage. Verily I come here now to pay thee a visit. I hope the practice of austerities among the saints is on the increase. I hope that thy father's spirit hath not slackened and that he is well pleased with thee. O Rishyasringa of the priestly caste! I hope thou prosecutest the studies proper for thee.'"" Rishyasringa said, 'Thou art shining with lustre, as if thou wert a (mass) of light. And I deem thee worthy of obeisance. Verily I shall give thee water for washing thy feet and such fruits and roots also as may be liked by thee, for this is what my religion hath prescribed to me. Be thou pleased to take at thy pleasure thy seat on a mat made of the sacred grass, covered over with a black deer-skin and made pleasant and comfortable to sit upon. And where is thy hermitage? O Brahmana! thou resemblest a god in thy mien. What is the name of this particular religious vow, which thou seemest to be observing now?' ""The courtesan said, O son of Kasyapa! on the other side of yonder hill, which covers the space of three Yojanas, is my hermitage--a delightful place. There, not to receive obeisance is the rule of my faith nor do I touch water for washing my feet. I am not worthy of obeisance from persons like thee; but I must make obeisance to thee. O Brahmana! This is the religious observance to be practised by me, namely, that thou must be clasped in my arms.'"" ""Rishyasringa said, 'Let me give thee ripe fruits, such as gallnuts, myrobalans, Karushas, Ingudas from sandy tracts and Indian fig. May it please thee to take a delight in them!'"" Lomasa said, ""She, however, threw aside all those edible things and then gave him unsuitable things for food. And these were exceedingly nice and beautiful to see and were very much acceptable to Rishyasringa. And she gave him garlands of an exceedingly fragrant scent and beautiful and shining garments to wear and first-rate drinks; and then played and laughed and enjoyed herself. And she at his sight played with a ball and while thus employed, looked like a creeping plant broken in two. And she touched his body with her own and repeatedly clasped Rishyasringa in her arms. Then she bent and break the flowery twigs from trees, such as the Sala, the Asoka and the Tilaka. And overpowered with intoxication, assuming a bashful look, she went on tempting the great saint's son. And when she saw that the heart of Rishyasringa had been touched, she repeatedly pressed his body with her own and casting glances, slowly went away under the pretext that she was going to make offerings on the fire. On her departure, Rishyasringa became over-powered with love and lost his sense. His mind turned constantly to her and felt itself vacant. And he began to sigh and seemed to be in great distress. At that moment appeared Vibhandaka, Kasyapa's son, he whose eyes were tawny like those of a lion, whose body was covered with hair down to the tip of the nails, who was devoted to studies proper for his caste, and whose life was pure and was passed in religious meditation. He came up and saw that his son was seated alone, pensive and sad, his mind upset and sighing again and again with upturned eyes. And Vibhandaka spake to his distressed son, saying, 'My boy! why is it that thou art not hewing the logs for fuel. I hope thou hast performed the ceremony of burnt offering today. I hope thou hast polished the sacrificial ladles and spoons and brought the calf to the milch cow whose milk furnisheth materials for making offerings on the fire. Verily thou art not in thy wonted state, O son! Thou seemest to be pensive, and to have lost thy sense. Why art thou so sad today? Let me ask thee, who hath been to this place today?'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXI ""Lomasa said, 'O descendant of Bharata! she in order to compass the object of the king, prepared a floating hermitage, both because the king had ordered so, and also because it exactly accorded with her plan. And the floating hermitage, containing artificial trees adorned with various flowers and fruits, and surrounded by diverse shrubs and creeping plants and capable of furnishing choice and delicious fruits, was exceedingly delightful, and nice, and pleasing, and looked as if it had been created by magic. Then she moored the vessel at no great distance from the hermitage of Kasyapa's son, and sent emissaries to survey the place where that same saint habitually went about. And then she saw an opportunity; and having conceived a plan in her mind, sent forward her daughter a courtesan by trade and of smart sense. And that clever woman went to the vicinity of the religious man and arriving at the hermitage beheld the son of the saint.'"" ""The courtesan said, 'I hope, O saint! that is all well with the religious devotees. And I hope that thou hast a plentiful store of fruits and roots and that thou takest delight in this hermitage. Verily I come here now to pay thee a visit. I hope the practice of austerities among the saints is on the increase. I hope that thy father's spirit hath not slackened and that he is well pleased with thee. O Rishyasringa of the priestly caste! I hope thou prosecutest the studies proper for thee.'"" Rishyasringa said, 'Thou art shining with lustre, as if thou wert a (mass) of light. And I deem thee worthy of obeisance. Verily I shall give thee water for washing thy feet and such fruits and roots also as may be liked by thee, for this is what my religion hath prescribed to me. Be thou pleased to take at thy pleasure thy seat on a mat made of the sacred grass, covered over with a black deer-skin and made pleasant and comfortable to sit upon. And where is thy hermitage? O Brahmana! thou resemblest a god in thy mien. What is the name of this particular religious vow, which thou seemest to be observing now?' ""The courtesan said, O son of Kasyapa! on the other side of yonder hill, which covers the space of three Yojanas, is my hermitage--a delightful place. There, not to receive obeisance is the rule of my faith nor do I touch water for washing my feet. I am not worthy of obeisance from persons like thee; but I must make obeisance to thee. O Brahmana! This is the religious observance to be practised by me, namely, that thou must be clasped in my arms.'"" ""Rishyasringa said, 'Let me give thee ripe fruits, such as gallnuts, myrobalans, Karushas, Ingudas from sandy tracts and Indian fig. May it please thee to take a delight in them!'"" Lomasa said, ""She, however, threw aside all those edible things and then gave him unsuitable things for food. And these were exceedingly nice and beautiful to see and were very much acceptable to Rishyasringa. And she gave him garlands of an exceedingly fragrant scent and beautiful and shining garments to wear and first-rate drinks; and then played and laughed and enjoyed herself. And she at his sight played with a ball and while thus employed, looked like a creeping plant broken in two. And she touched his body with her own and repeatedly clasped Rishyasringa in her arms. Then she bent and break the flowery twigs from trees, such as the Sala, the Asoka and the Tilaka. And overpowered with intoxication, assuming a bashful look, she went on tempting the great saint's son. And when she saw that the heart of Rishyasringa had been touched, she repeatedly pressed his body with her own and casting glances, slowly went away under the pretext that she was going to make offerings on the fire. On her departure, Rishyasringa became over-powered with love and lost his sense. His mind turned constantly to her and felt itself vacant. And he began to sigh and seemed to be in great distress. At that moment appeared Vibhandaka, Kasyapa's son, he whose eyes were tawny like those of a lion, whose body was covered with hair down to the tip of the nails, who was devoted to studies proper for his caste, and whose life was pure and was passed in religious meditation. He came up and saw that his son was seated alone, pensive and sad, his mind upset and sighing again and again with upturned eyes. And Vibhandaka spake to his distressed son, saying, 'My boy! why is it that thou art not hewing the logs for fuel. I hope thou hast performed the ceremony of burnt offering today. I hope thou hast polished the sacrificial ladles and spoons and brought the calf to the milch cow whose milk furnisheth materials for making offerings on the fire. Verily thou art not in thy wonted state, O son! Thou seemest to be pensive, and to have lost thy sense. Why art thou so sad today? Let me ask thee, who hath been to this place today?'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the courtesan's plan to attract Rishyasringa to the floating hermitage, and how did she attempt to win his trust? Answer 1: The courtesan's plan to attract Rishyasringa to the floating hermitage involved creating an enticing and luxurious hermitage near his own dwelling. She prepared the floating hermitage with artificial trees adorned with various flowers and fruits, making it exceedingly delightful. She moored the vessel near Rishyasringa's hermitage and sent her daughter, a courtesan, to engage him. Her daughter approached Rishyasringa and engaged him in conversation, praising his austerities and inquiring about his studies, all while pretending to be a devout and virtuous visitor. Reference 1: ""she in order to compass the object of the king, prepared a floating hermitage... exceedingly delightful... she saw an opportunity... sent forward her daughter a courtesan by trade and of smart sense... arrived at the hermitage... engaged the son of the saint... 'O Rishyasringa of the priestly caste! I hope thou prosecutest the studies proper for thee.'"" Question 2: How did Rishyasringa initially respond to the courtesan's visit, and what did he offer her in accordance with his religion? Answer 2: Initially, Rishyasringa responded to the courtesan's visit with politeness and hospitality. He welcomed her, offered her water for washing her feet, and provided her with fruits and roots as per his religious obligations. Rishyasringa's response was courteous and in accordance with the principles of his austere life. Reference 2: ""Rishyasringa said, 'Thou art shining with lustre... Be thou pleased to take at thy pleasure thy seat on a mat made of the sacred grass, covered over with a black deer-skin... 'Let me give thee ripe fruits... May it please thee to take a delight in them!'"" Question 3: What change in behavior did the courtesan exhibit after Rishyasringa's hospitality, and how did she attempt to tempt him? Answer 3: After Rishyasringa's hospitality, the courtesan changed her behavior and began to tempt him. She offered him unsuitable and intoxicating items for food, such as garlands, fragrant drinks, and beautiful garments. She played with a ball and touched his body, repeatedly embracing him. She also cast seductive glances at him. Her actions were intended to arouse his desire and affection. Reference 3: ""She, however, threw aside all those edible things and then gave him unsuitable things for food... and first-rate drinks; and then played and laughed and enjoyed herself... overpowered with intoxication, assuming a bashful look, she went on tempting the great saint's son... when she saw that the heart of Rishyasringa had been touched, she repeatedly pressed his body with her own..."" Question 4: How did Rishyasringa react to the courtesan's temptations and advances? Answer 4: Rishyasringa became overpowered by love and lost his senses due to the courtesan's temptations and advances. He sighed repeatedly and appeared to be in great distress. His mind was preoccupied with thoughts of the courtesan, and he felt vacant and deeply affected by her actions. Reference 4: ""On her departure, Rishyasringa became over-powered with love and lost his sense... seemed to be in great distress... sighed and appeared to be in great distress... his mind turned constantly to her and felt itself vacant."" Question 5: Who came to the hermitage after the courtesan's departure, and what was his reaction upon seeing Rishyasringa's distressed state? Answer 5: Vibhandaka, Kasyapa's son and Rishyasringa's father, came to the hermitage after the courtesan's departure. He observed his son, Rishyasringa, sitting alone, appearing pensive, sad, and distressed. Vibhandaka was concerned about his son's unusual state and inquired about the reason for his sadness and emotional distress. Reference 5: ""At that moment appeared Vibhandaka, Kasyapa's son... He came up and saw that his son was seated alone, pensive and sad, his mind upset and sighing again and again with upturned eyes. And Vibhandaka spake to his distressed son, saying, 'My boy! why is it that thou art not hewing the logs for fuel... Why art thou so sad today? Let me ask thee, who hath been to this place today?'""","[0.16651467978954315, 0.0919821485877037, -0.27566635608673096, 0.36718320846557617, 0.06553759425878525, -0.26965203881263733, -0.058245450258255005, 0.33338579535484314, 0.1181069165468216, 0.22204820811748505, -0.03724811226129532, 0.1562543660402298, 0.27041637897491455, -0.48293447494506836, 0.13547907769680023, -0.2784110903739929, 0.07985396683216095, -0.01893104612827301, -0.3516855537891388, -0.05017947405576706, -0.00892563909292221, 0.2870938181877136, -0.24933089315891266, 0.2157057225704193, 0.2913605570793152, -0.15017254650592804, -0.22922052443027496, 0.23401881754398346, -0.40439701080322266, -0.30913209915161133, -0.15138734877109528, -0.29224783182144165, -0.07902052253484726, 0.16896215081214905, -9.872288501355797e-05, -0.14097967743873596, 0.3187072277069092, -0.09325385838747025, -0.07756572216749191, -0.05724760517477989, 0.07598204910755157, -0.18691352009773254, -0.13816523551940918, 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And he was neither short nor tall. And he was of a spirited look and a golden complexion, and endued with eye large as lotuses; and he was shining and graceful as a god. And rich was his beauty blazing like the Sun; and he was exceedingly fair with eyes graceful and black. And his twisted hair was blue-black and neat and long and of a fragrant scent and tied up with strings of gold. A beautiful ornament was shining on his neck which looked like lightning in the sky. And under the throat he had two balls of flesh without a single hair upon them and of an exceedingly beautiful form. And his waist was slender to a degree and his navel neat; and smooth also was the region about his ribs. Then again there shone a golden string from under his cloth, just like this waist-string of mine. And there was something on his feet of a wonderful shape which give forth a jingling sound. Upon his wrists likewise was tied a pair of ornaments that made a similar sound and looked just like this rosary here. And when he walked, his ornaments uttered a jingling sound like those uttered by delighted ganders upon a sheet of water. And he had on his person garments of a wonderful make; these clothes of mine are by no means beautiful like those. And his face was wonderful to behold; and his voice was calculated to gladden the heart; and his speech was pleasant like the song of the male blackbird. And while listening to the same I felt touched to my inmost soul. And as a forest in the midst of the vernal season, assumes a grace only when it is swept over by the breeze, so, O father! he of an excellent and pure smell looks beautiful when fanned by the air. And his mass of hair is neatly tied up and remains adhering to the head and forehead evenly sundered in two. And his two eyes seemed to be covered with wonderful Chakravaka birds of an exceedingly beautiful form. And he carried upon his right palm a wonderful globur fruit, which reaches the ground and again and again leaps up to the sky in a strange way. And he beats it and turns himself round and whirls like a tree moved by the breeze. And when I looked at him, O father! he seemed to be a son of the celestials, and my joy was extreme, and my pleasure unbounded. And he clasped my body, took hold of my matted hair, and bent down my mouth, and, mingling his mouth with my own, uttered a sound that was exceedingly pleasant. And he doth not care for water for washing his feet, nor for those fruits offered by me; and he told me that such was the religious observance practised by him. And he gave unto me a number of fruits. Those fruits were tasteful unto me: these here are not equal to them in taste. They have not got any rind nor any stone within them, like these. And he of a noble form gave me to drink water of an exceedingly fine flavour; and having drunk it, I experienced great pleasu e; and the ground seemed to be moving under my feet. And these are the garlands beautiful and fragrant and twined with silken threads that belong to him. And he, bright with fervent piety, having scattered these garlands here, went back to his own hermitage. His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can, and to have him every day walk about here. O father, let me this very moment go to him. Pray, what is that religious observance which is being practised by him. As he of a noble piety is practising penances, so I am desirous to live the same life with him. My heart is yearning after similar observances My soul will be in torment if I see him not,'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXII 'Rishyasringa said, 'Here came to-day a religious student with a mass of hair on his head. And he was neither short nor tall. And he was of a spirited look and a golden complexion, and endued with eye large as lotuses; and he was shining and graceful as a god. And rich was his beauty blazing like the Sun; and he was exceedingly fair with eyes graceful and black. And his twisted hair was blue-black and neat and long and of a fragrant scent and tied up with strings of gold. A beautiful ornament was shining on his neck which looked like lightning in the sky. And under the throat he had two balls of flesh without a single hair upon them and of an exceedingly beautiful form. And his waist was slender to a degree and his navel neat; and smooth also was the region about his ribs. Then again there shone a golden string from under his cloth, just like this waist-string of mine. And there was something on his feet of a wonderful shape which give forth a jingling sound. Upon his wrists likewise was tied a pair of ornaments that made a similar sound and looked just like this rosary here. And when he walked, his ornaments uttered a jingling sound like those uttered by delighted ganders upon a sheet of water. And he had on his person garments of a wonderful make; these clothes of mine are by no means beautiful like those. And his face was wonderful to behold; and his voice was calculated to gladden the heart; and his speech was pleasant like the song of the male blackbird. And while listening to the same I felt touched to my inmost soul. And as a forest in the midst of the vernal season, assumes a grace only when it is swept over by the breeze, so, O father! he of an excellent and pure smell looks beautiful when fanned by the air. And his mass of hair is neatly tied up and remains adhering to the head and forehead evenly sundered in two. And his two eyes seemed to be covered with wonderful Chakravaka birds of an exceedingly beautiful form. And he carried upon his right palm a wonderful globur fruit, which reaches the ground and again and again leaps up to the sky in a strange way. And he beats it and turns himself round and whirls like a tree moved by the breeze. And when I looked at him, O father! he seemed to be a son of the celestials, and my joy was extreme, and my pleasure unbounded. And he clasped my body, took hold of my matted hair, and bent down my mouth, and, mingling his mouth with my own, uttered a sound that was exceedingly pleasant. And he doth not care for water for washing his feet, nor for those fruits offered by me; and he told me that such was the religious observance practised by him. And he gave unto me a number of fruits. Those fruits were tasteful unto me: these here are not equal to them in taste. They have not got any rind nor any stone within them, like these. And he of a noble form gave me to drink water of an exceedingly fine flavour; and having drunk it, I experienced great pleasu e; and the ground seemed to be moving under my feet. And these are the garlands beautiful and fragrant and twined with silken threads that belong to him. And he, bright with fervent piety, having scattered these garlands here, went back to his own hermitage. His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can, and to have him every day walk about here. O father, let me this very moment go to him. Pray, what is that religious observance which is being practised by him. As he of a noble piety is practising penances, so I am desirous to live the same life with him. My heart is yearning after similar observances My soul will be in torment if I see him not,'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Can you describe the appearance and qualities of the religious student who visited Rishyasringa's hermitage? Answer 1: The religious student who visited Rishyasringa's hermitage was described as neither short nor tall, with a spirited look, golden complexion, and eyes as large as lotuses. He had a shining and graceful appearance, resembling a god, with a beauty that was rich and fair. His hair was blue-black, neatly tied with golden strings, and emitted a fragrant scent. He wore a beautiful ornament around his neck, and his throat had two smooth and hairless flesh balls. His waist was slender, his navel neat, and the region around his ribs was smooth. He wore a golden string similar to a waist-string, and his feet had ornaments that produced a jingling sound. He adorned his wrists with similar jingling ornaments, and his garments were of a wonderful make. His face was captivating, his voice pleasing, and his speech was delightful. The breeze made him even more beautiful, and his neatly tied hair resembled two divided halves on his forehead. His eyes were like beautiful Chakravaka birds, and he played with a peculiar globur fruit that leaped to the sky and whirled in a strange manner. Reference 1: ""'Rishyasringa said, 'Here came to-day a religious student with a mass of hair on his head... he seemed to be a son of the celestials... clasped my body, took hold of my matted hair... His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can, and to have him every day walk about here.'"" Question 2: How did Rishyasringa feel about the religious student's visit, and what did he desire after the student's departure? Answer 2: Rishyasringa was overjoyed and deeply moved by the visit of the religious student. He described the student as resembling a celestial being and expressed extreme pleasure and unbounded joy in the student's presence. After the student departed, Rishyasringa's heart was filled with sadness, and he felt a burning sensation within him. His intense desire was to go to the student, live a similar life of piety, and have the student walk about the hermitage every day. Reference 2: ""'His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can, and to have him every day walk about here.'"" Question 3: What was the religious observance practiced by the visiting student that intrigued Rishyasringa? Answer 3: The visiting student practiced a unique religious observance that intrigued Rishyasringa. He did not care for water to wash his feet, nor did he accept fruits offered by Rishyasringa. Instead, the student explained that his observance involved not washing his feet and refraining from accepting offered fruits. This distinctive observance caught Rishyasringa's attention and stirred his desire to emulate the student's way of life. Reference 3: ""'He doth not care for water for washing his feet, nor for those fruits offered by me; and he told me that such was the religious observance practised by him.'"" Question 4: How did the student's presence affect Rishyasringa physically and emotionally? Answer 4: The presence of the visiting student had a profound impact on Rishyasringa both physically and emotionally. When the student gave him fruits and water of fine flavor, Rishyasringa experienced great pleasure, and his entire body seemed to be in a state of elation. The ground appeared to move under his feet. Emotionally, Rishyasringa's heart was filled with joy and unbounded pleasure during the student's visit. After the student's departure, Rishyasringa's soul was tormented by the desire to see him again. Reference 4: ""And he of a noble form gave me to drink water of an exceedingly fine flavour; and having drunk it, I experienced great pleasure; and the ground seemed to be moving under my feet. And these are the garlands beautiful and fragrant... His departure hath saddened my heart; and my frame seems to be in a burning sensation! And my desire is to go to him as soon as I can..."" Question 5: What specific attributes of the student's appearance and behavior left a lasting impression on Rishyasringa? Answer 5: Rishyasringa was deeply impressed by several attributes of the visiting student. These included the student's captivating appearance, characterized by his golden complexion, large lotus-like eyes, and shining beauty. The student's neatly tied, fragrant blue-black hair, adorned with golden strings, caught Rishyasringa's attention. The student's elegant ornaments, jingling as he moved, and his beautiful garments left a lasting impression. Moreover, the student's voice and speech were pleasant and touching to Rishyasringa, making him yearn for more interactions. Reference 5: ""And his mass of hair is neatly tied up and remains adhering to the head and forehead evenly sundered in two... his ornaments uttered a jingling sound like those uttered by delighted ganders upon a sheet of water... And his face was wonderful to behold; and his voice was calculated to gladden the heart; and his speech was pleasant... 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Rakshasas. They walk about in that wonderfully beautiful form. Their strength is unrivalled and their beauty great And they always meditate obstruction to the practice of penances. And, O my boy, they assume lovely forms and try to allure by diverse means. And those fierce beings hurled the saints, the dwellers of the woods, from blessed regions (won by their pious deeds) And the saint who hath control over his soul, and who is desirous of obtaining the regions where go the righteous, ought to have nothing to do with them. And their acts are vile and their delight is in causing obstruction to those who practise penance; (therefore) a pious man should never look at them. And, O son! those were drinks unworthy to be drunk, being as they were spirituous liquors consumed by unrighteous men. And these garlands, also, bright and fragrant and of various hues, are not intended for saints.' Having thus forbidden his son by saying that those were wicked demons, Vibhandaka went in quest of her. And when by three day's search he was unable to trace where she was he then came back to his own hermitage. In the meanwhile, when the son of Kasyapa had gone out to gather fruits, then that very courtesan came again to tempt Rishyasringa in the manner described above. And as soon as Rishyasringa had her in sight, he was glad and hurriedly rushing towards him said, 'Let us go to thy hermitage before the return of my father.' Then, O king! those same courtesans by contrivances made the only son of Kasyapa enter their bark, and unmoored the vessel. And by various means they went on delighting him and at length came to the side of Anga's king. And leaving then that floating vessel of an exceedingly white tint upon the water, and having placed it within sight of the hermitage, he similarly prepared a beautiful forest known by the name of the Floating Hermitage. The king, however, kept that only son of Vibhandaka within that part of the palace destined for the females when of a sudden he beheld that rain was poured by the heavens and that the world began to be flooded with water. And Lomapada, the desire of his heart fulfilled, bestowed his daughter Santa on Rishyasringa in marriage. And with a view to appease the wrath of his father, he ordered kine to be placed, and fields to be ploughed, by the road that Vibhandaka was to take, in order to come to his son. And the king also placed plentiful cattle and stout cowherds, and gave the latter the following order: ""When the great saint Vibhandaka should enquire of you about his son, ye must join your palms and say to him that these cattle, and these ploughed fields belong to his son and that ye are his slaves, and that ye are ready to obey him in all that he might bid.' Now the saint, whose wrath was fierce, came to his hermitage, having gathered fruits and roots and searched for his son. But not finding him he became exceedingly wroth. And he was tortured with anger and suspected it to be the doing of the king. And therefore, he directed his course towards the city of Champa having made up his mind to burn the king, his city, and his whole territory. And on the way he was fatigued and hungry, when he reached those same settlements of cowherds, rich with cattle. And he was honoured in a suitable way by those cowherds and then spent the night in a manner befitting a king. And having received very great hospitality from them, he asked them, saying, 'To whom, O cowherds, do ye belong?' Then they all came up to him and said, 'All this wealth hath been provided for thy son.' At different places he was thus honoured by that best of men, and saw his son who looked like the god Indra in heaven. And he also beheld there his daughter-in-law, Santa, looking like lightning issuing from a (cloud). And having seen the hamlets and the cowpens provided for his son and having also beheld Santa, his great resentment was appeased. And O king of men! Vibhandaka expressed great satisfaction with the very ruler of the earth. And the great saint, whose power rivalled that of the sun and the god of fire, placed there his son, and thus spake, 'As soon as a son is born to thee, and having performed all that is agreeable to the king, to the forest must thou come without fail.' And Rishyasringa did exactly as his father said, and went back to the place where his father was. And, O king of men! Santa obediently waited upon him as in the firmament the star Rohini waits upon the Moon, or as the fortunate Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And as Damayanti was an obedient wife to Nala, or as Sachi is to the god who holdeth the thunderbolt in his hand or as Indrasena, Narayana's daughter, was always obedient to Mudgala, so did Santa wait affectionately upon Rishyasringa, when he lived in the wood. This is the holy hermitage which belonged to him. Beautifying the great lake here, it bears holy fame. Here perform thy ablutions and have thy desire fulfilled. And having purified thyself, direct thy course towards other holy spots,'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXIII ""Vibhandaka said, 'Those are, O son! Rakshasas. They walk about in that wonderfully beautiful form. Their strength is unrivalled and their beauty great And they always meditate obstruction to the practice of penances. And, O my boy, they assume lovely forms and try to allure by diverse means. And those fierce beings hurled the saints, the dwellers of the woods, from blessed regions (won by their pious deeds) And the saint who hath control over his soul, and who is desirous of obtaining the regions where go the righteous, ought to have nothing to do with them. And their acts are vile and their delight is in causing obstruction to those who practise penance; (therefore) a pious man should never look at them. And, O son! those were drinks unworthy to be drunk, being as they were spirituous liquors consumed by unrighteous men. And these garlands, also, bright and fragrant and of various hues, are not intended for saints.' Having thus forbidden his son by saying that those were wicked demons, Vibhandaka went in quest of her. And when by three day's search he was unable to trace where she was he then came back to his own hermitage. In the meanwhile, when the son of Kasyapa had gone out to gather fruits, then that very courtesan came again to tempt Rishyasringa in the manner described above. And as soon as Rishyasringa had her in sight, he was glad and hurriedly rushing towards him said, 'Let us go to thy hermitage before the return of my father.' Then, O king! those same courtesans by contrivances made the only son of Kasyapa enter their bark, and unmoored the vessel. And by various means they went on delighting him and at length came to the side of Anga's king. And leaving then that floating vessel of an exceedingly white tint upon the water, and having placed it within sight of the hermitage, he similarly prepared a beautiful forest known by the name of the Floating Hermitage. The king, however, kept that only son of Vibhandaka within that part of the palace destined for the females when of a sudden he beheld that rain was poured by the heavens and that the world began to be flooded with water. And Lomapada, the desire of his heart fulfilled, bestowed his daughter Santa on Rishyasringa in marriage. And with a view to appease the wrath of his father, he ordered kine to be placed, and fields to be ploughed, by the road that Vibhandaka was to take, in order to come to his son. And the king also placed plentiful cattle and stout cowherds, and gave the latter the following order: ""When the great saint Vibhandaka should enquire of you about his son, ye must join your palms and say to him that these cattle, and these ploughed fields belong to his son and that ye are his slaves, and that ye are ready to obey him in all that he might bid.' Now the saint, whose wrath was fierce, came to his hermitage, having gathered fruits and roots and searched for his son. But not finding him he became exceedingly wroth. And he was tortured with anger and suspected it to be the doing of the king. And therefore, he directed his course towards the city of Champa having made up his mind to burn the king, his city, and his whole territory. And on the way he was fatigued and hungry, when he reached those same settlements of cowherds, rich with cattle. And he was honoured in a suitable way by those cowherds and then spent the night in a manner befitting a king. And having received very great hospitality from them, he asked them, saying, 'To whom, O cowherds, do ye belong?' Then they all came up to him and said, 'All this wealth hath been provided for thy son.' At different places he was thus honoured by that best of men, and saw his son who looked like the god Indra in heaven. And he also beheld there his daughter-in-law, Santa, looking like lightning issuing from a (cloud). And having seen the hamlets and the cowpens provided for his son and having also beheld Santa, his great resentment was appeased. And O king of men! Vibhandaka expressed great satisfaction with the very ruler of the earth. And the great saint, whose power rivalled that of the sun and the god of fire, placed there his son, and thus spake, 'As soon as a son is born to thee, and having performed all that is agreeable to the king, to the forest must thou come without fail.' And Rishyasringa did exactly as his father said, and went back to the place where his father was. And, O king of men! Santa obediently waited upon him as in the firmament the star Rohini waits upon the Moon, or as the fortunate Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And as Damayanti was an obedient wife to Nala, or as Sachi is to the god who holdeth the thunderbolt in his hand or as Indrasena, Narayana's daughter, was always obedient to Mudgala, so did Santa wait affectionately upon Rishyasringa, when he lived in the wood. This is the holy hermitage which belonged to him. Beautifying the great lake here, it bears holy fame. Here perform thy ablutions and have thy desire fulfilled. And having purified thyself, direct thy course towards other holy spots,'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the beings that Vibhandaka referred to as Rakshasas, and what qualities did he attribute to them? Answer 1: Vibhandaka referred to the beings as Rakshasas. He described them as having unrivaled strength, great beauty, and the ability to assume wonderfully beautiful forms. These Rakshasas were known for obstructing the practice of penances and were skilled in alluring others through various means. Vibhandaka cautioned his son not to associate with them and warned that their actions were vile and intended to obstruct those who practiced penance. Reference 1: ""Those are, O son! Rakshasas. They walk about in that wonderfully beautiful form. Their strength is unrivaled and their beauty great. And they always meditate obstruction to the practice of penances. And, O my boy, they assume lovely forms and try to allure by diverse means. And those fierce beings hurled the saints, the dwellers of the woods, from blessed regions (won by their pious deeds)."" Question 2: How did Vibhandaka react to the disappearance of his son Rishyasringa, and what actions did he take to find him? Answer 2: When Vibhandaka discovered that his son Rishyasringa had disappeared after the courtesan's visit, he became exceedingly wroth and suspected that the king might be involved. He searched for his son for three days but was unable to locate him. Vibhandaka then returned to his own hermitage. He was deeply distressed by his son's absence and the possibility of harm befalling him. Reference 2: ""Having thus forbidden his son by saying that those were wicked demons, Vibhandaka went in quest of her... But not finding him he became exceedingly wroth... And therefore, he directed his course towards the city of Champa having made up his mind to burn the king, his city, and his whole territory."" Question 3: How did Rishyasringa react when he saw the courtesan again on her return visit? Answer 3: When Rishyasringa saw the courtesan again on her return visit, he was delighted. He eagerly approached her and suggested that they go to her hermitage before the return of his father. Rishyasringa's reaction showed his strong desire to be with the courtesan and enjoy her company. Reference 3: ""Then, O king! those same courtesans by contrivances made the only son of Kasyapa enter their bark, and unmoored the vessel... and at length came to the side of Anga's king. And leaving then that floating vessel of an exceedingly white tint upon the water... he similarly prepared a beautiful forest known by the name of the Floating Hermitage."" Question 4: How did Vibhandaka's resentment and anger towards the king change after he found Rishyasringa? Answer 4: Vibhandaka's resentment and anger towards the king and his suspicion that the king was involved in his son's disappearance changed when he found Rishyasringa in a prosperous and joyful state. Seeing his son happy and well cared for by the king, Vibhandaka's great resentment was appeased. He expressed great satisfaction with the king and ordered his son to return to the forest after the birth of his son. Reference 4: ""And he also beheld there his daughter-in-law, Santa, looking like lightning issuing from a (cloud). And having seen the hamlets and the cowpens provided for his son... Vibhandaka expressed great satisfaction with the very ruler of the earth."" Question 5: How did Lomapada, the king of Anga, ensure that Vibhandaka would be pleased with the arrangements made for his son Rishyasringa? Answer 5: To ensure that Vibhandaka would be pleased with the arrangements made for his son Rishyasringa, King Lomapada provided a prosperous and well-furnished place for Rishyasringa to live. He also arranged for cattle, cowherds, and fields to be placed along the route Vibhandaka would take when returning to his son. The king instructed the cowherds to tell Vibhandaka that all these possessions belonged to his son, and they were ready to serve him in any way he wished. This thoughtful preparation aimed to appease Vibhandaka's anger and demonstrate the king's sincerity. Reference 5: ""And the king also placed plentiful cattle and stout cowherds... When the great saint Vibhandaka should enquire of you about his son, ye must join your palms and say to him that these cattle, and these ploughed fields belong to his son and that ye are his slaves, and that ye are ready to obey him in all that he might bid.'""","[0.19352054595947266, -0.10361875593662262, -0.3063063323497772, 0.2819850444793701, 0.36728784441947937, -0.2514210641384125, -0.09636538475751877, 0.12107713520526886, -0.25007200241088867, 0.06912872940301895, -0.2089863270521164, 0.16120649874210358, 0.24424807727336884, -0.7187876105308533, 0.1234942078590393, -0.37302422523498535, 0.11683064699172974, -0.040093932300806046, 0.03714749962091446, -0.0011097063543274999, 0.06511206179857254, 0.3480002284049988, -0.21578671038150787, 0.4603884220123291, 0.07954179495573044, -0.3073424994945526, -0.012202596291899681, 0.6357138156890869, -0.3328534960746765, -0.5332883596420288, 0.16081324219703674, -0.23206910490989685, -0.016128940507769585, 0.24504347145557404, 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Then he pursued a methodical course of study and obtained a mastery over the entire Veda. And, O king, he paid a visit to Prasenajit and solicited the hand of Renuka in marriage. And this prayer was granted by the king. And the delight of Bhrigu's race having thus obtained Renuka for his wife, took his residence with her in a hermitage, and began to practice penances, being assisted by her. And four boys were born of her, with Rama for the fifth. And although the youngest, Rama was superior to all in merit. Now once upon a time, when her sons had gone out for the purpose of gathering fruits, Renuka who had a pure and austere life, went out to bathe. And, O king, while returning home, she happened to cast her glance towards the king of Martikavata, known by the name of Chitraratha. The king was in the water with his wives, and wearing on his breast a lotus wreath, was engaged in sport. And beholding his magnificent form, Renuka was inspired with desire. And this unlawful desire she could not control, but became polluted within the water, and came back to the hermitage frightened at heart. Her husband readily perceived what state she was in. And mighty and powerful and of a wrathful turn of mind, when he beheld that she had been giddy and that the lustre of chastity had abandoned her, he reproached her by crying out 'Fie!' At that very moment came in the eldest of Jamadagni's sons, Rumanvan; and then, Sushena, and then, Vasu, and likewise, Viswavasu. And the mighty saint directed them all one by one to put an end to the life of their mother. They, however, were quite confounded and lost heart. And they could not utter a single word. Then he in ire cursed them. And on being cursed they lost their sense and suddenly became like inanimate objects, and comparable in conduct to beasts and birds. And then Rama, the slayer of hostile heroes, came to the hermitage, last of all. Him the mighty-armed Jamadagni, of great austerities, addressed, saying, 'Kill this wicked mother of thine, without compunction, O my son.' Thereupon Rama immediately took up an axe and therewith severed his mother's head. Then, O great king, the wrath of Jamadagni of mighty soul, was at once appeased; and well-pleased, he spake the following words, 'Thou hast, my boy, performed at my bidding this difficult task, being versed in virtue. Therefore, whatsoever wishes there may be in thy heart, I am ready to grant them all. Do thou ask me.' Thereupon Rama solicited that his mother might be restored to life, and that he might not be haunted by the remembrance of this cruel deed and that he might not be affected by any sin, and that his brothers might recover their former state, and that he might be unrivalled on the field of battle, and that he might obtain long life. And, O Bharata's son, Jamadagni, whose penances were the most rigid, granted all those desires of his son. Once, however, O lord, when his sons had gone out as before, the valourous son of Kartavirya, the lord of the country near the shore of the sea, came up to the hermitage. And when he arrived at that hermitage, the wife of the saint received him hospitably. He, however, intoxicated with a warrior's pride, was not at all pleased with the reception accorded to him, and by force and in defiance of all resistance, seized and carried off from that hermitage the chief of the cows whose milk supplied the sacred butter, not heeding the loud lowing of the cow. And he wantonly pulled down the large trees of the wood. When Rama came home, his father himself told him all that had happened. Then when Rama saw how the cow was lowing for its calf, resentment arose in his heart. And he rushed towards Kartavirya's son, whose last moments had drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile heroes, put forth his valour on the field of battle, and with sharpened arrows with flattened tips, which were shot from a beautiful bow, cut down Arjuna's arms, which numbered a thousand, and were massive like (wooden) bolts for barring the door. He, already touched by the hand of death, was overpowered by Rama, his foe. Then the kinsmen of Arjuna, their wrath excited against Rama, rushed at Jamadagni in his hermitage, while Rama was away. And they slew him there; for although his strength was great, yet being at the time engaged in penances, he would not fight. And while thus attacked by his foes, he repeatedly shouted the name of Rama in a helpless and piteous way. And, O Yudhishthira, the sons of Kartavirya shot Jamadagni, with their arrows, and having thus chastised their foe, went their way. And when they had gone away, and when Jamadagni had breathed his last, Rama, the delight of Bhrigu's race, returned to the hermitage, bearing in his arms, fuel for religious rites. And the hero beheld his father who had been put to death. And grieved exceedingly he began to bewail the unworthy fate that had laid his father low."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXVI ""Akritavrana said, 'Jamadagni devoted himself to the study of the Veda and the practice of sacred penances, and became famous for his great austerities. Then he pursued a methodical course of study and obtained a mastery over the entire Veda. And, O king, he paid a visit to Prasenajit and solicited the hand of Renuka in marriage. And this prayer was granted by the king. And the delight of Bhrigu's race having thus obtained Renuka for his wife, took his residence with her in a hermitage, and began to practice penances, being assisted by her. And four boys were born of her, with Rama for the fifth. And although the youngest, Rama was superior to all in merit. Now once upon a time, when her sons had gone out for the purpose of gathering fruits, Renuka who had a pure and austere life, went out to bathe. And, O king, while returning home, she happened to cast her glance towards the king of Martikavata, known by the name of Chitraratha. The king was in the water with his wives, and wearing on his breast a lotus wreath, was engaged in sport. And beholding his magnificent form, Renuka was inspired with desire. And this unlawful desire she could not control, but became polluted within the water, and came back to the hermitage frightened at heart. Her husband readily perceived what state she was in. And mighty and powerful and of a wrathful turn of mind, when he beheld that she had been giddy and that the lustre of chastity had abandoned her, he reproached her by crying out 'Fie!' At that very moment came in the eldest of Jamadagni's sons, Rumanvan; and then, Sushena, and then, Vasu, and likewise, Viswavasu. And the mighty saint directed them all one by one to put an end to the life of their mother. They, however, were quite confounded and lost heart. And they could not utter a single word. Then he in ire cursed them. And on being cursed they lost their sense and suddenly became like inanimate objects, and comparable in conduct to beasts and birds. And then Rama, the slayer of hostile heroes, came to the hermitage, last of all. Him the mighty-armed Jamadagni, of great austerities, addressed, saying, 'Kill this wicked mother of thine, without compunction, O my son.' Thereupon Rama immediately took up an axe and therewith severed his mother's head. Then, O great king, the wrath of Jamadagni of mighty soul, was at once appeased; and well-pleased, he spake the following words, 'Thou hast, my boy, performed at my bidding this difficult task, being versed in virtue. Therefore, whatsoever wishes there may be in thy heart, I am ready to grant them all. Do thou ask me.' Thereupon Rama solicited that his mother might be restored to life, and that he might not be haunted by the remembrance of this cruel deed and that he might not be affected by any sin, and that his brothers might recover their former state, and that he might be unrivalled on the field of battle, and that he might obtain long life. And, O Bharata's son, Jamadagni, whose penances were the most rigid, granted all those desires of his son. Once, however, O lord, when his sons had gone out as before, the valourous son of Kartavirya, the lord of the country near the shore of the sea, came up to the hermitage. And when he arrived at that hermitage, the wife of the saint received him hospitably. He, however, intoxicated with a warrior's pride, was not at all pleased with the reception accorded to him, and by force and in defiance of all resistance, seized and carried off from that hermitage the chief of the cows whose milk supplied the sacred butter, not heeding the loud lowing of the cow. And he wantonly pulled down the large trees of the wood. When Rama came home, his father himself told him all that had happened. Then when Rama saw how the cow was lowing for its calf, resentment arose in his heart. And he rushed towards Kartavirya's son, whose last moments had drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile heroes, put forth his valour on the field of battle, and with sharpened arrows with flattened tips, which were shot from a beautiful bow, cut down Arjuna's arms, which numbered a thousand, and were massive like (wooden) bolts for barring the door. He, already touched by the hand of death, was overpowered by Rama, his foe. Then the kinsmen of Arjuna, their wrath excited against Rama, rushed at Jamadagni in his hermitage, while Rama was away. And they slew him there; for although his strength was great, yet being at the time engaged in penances, he would not fight. And while thus attacked by his foes, he repeatedly shouted the name of Rama in a helpless and piteous way. And, O Yudhishthira, the sons of Kartavirya shot Jamadagni, with their arrows, and having thus chastised their foe, went their way. And when they had gone away, and when Jamadagni had breathed his last, Rama, the delight of Bhrigu's race, returned to the hermitage, bearing in his arms, fuel for religious rites. And the hero beheld his father who had been put to death. And grieved exceedingly he began to bewail the unworthy fate that had laid his father low."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Rama, the son of Jamadagni, sever his mother Renuka's head, and how did his father Jamadagni react to this act? Answer 1: Rama severed his mother Renuka's head because she had been overcome by desire when she cast her glance towards King Chitraratha while he was bathing. Her loss of chastity had displeased Jamadagni, Rama's father, who had a wrathful nature. Jamadagni reacted by instructing his sons to put an end to their mother's life, but they were unable to do so. When Rama arrived, he followed his father's command and beheaded his mother. This act initially appeased Jamadagni's wrath. Reference 1: ""And mighty and powerful and of a wrathful turn of mind, when he beheld that she had been giddy and that the lustre of chastity had abandoned her, he reproached her by crying out 'Fie!'... Thereupon Rama immediately took up an axe and therewith severed his mother's head. Then, O great king, the wrath of Jamadagni of mighty soul, was at once appeased."" Question 2: What were Rama's wishes after performing the difficult task of beheading his mother, and how did Jamadagni respond to them? Answer 2: After beheading his mother, Rama wished for several things, including the restoration of his mother to life, freedom from the remembrance of the cruel deed, absolution from sin, the recovery of his brothers' former states, unrivaled prowess in battle, and long life. Jamadagni, pleased with Rama's obedience and virtues, granted all these wishes. Reference 2: ""Therefore, whatsoever wishes there may be in thy heart, I am ready to grant them all. Do thou ask me.' Thereupon Rama solicited that his mother might be restored to life, and that he might not be haunted by the remembrance of this cruel deed and that he might not be affected by any sin, and that his brothers might recover their former state, and that he might be unrivalled on the field of battle, and that he might obtain long life. And, O Bharata's son, Jamadagni, whose penances were the most rigid, granted all those desires of his son."" Question 3: Who was the warrior who carried off the sacred cow from Jamadagni's hermitage, and what did he do besides seizing the cow? Answer 3: The warrior who carried off the sacred cow from Jamadagni's hermitage was Arjuna, the son of Kartavirya. Besides seizing the cow, he also wantonly pulled down the large trees of the wood, displaying his warrior's pride. Reference 3: ""He, however, intoxicated with a warrior's pride, was not at all pleased with the reception accorded to him, and by force and in defiance of all resistance, seized and carried off from that hermitage the chief of the cows whose milk supplied the sacred butter, not heeding the loud lowing of the cow. And he wantonly pulled down the large trees of the wood."" Question 4: How did Rama retaliate against Arjuna, and what was the outcome of their battle? Answer 4: Rama, the son of Jamadagni, retaliated against Arjuna, the son of Kartavirya, by engaging him in battle. Rama used sharpened arrows with flattened tips, shot from a beautiful bow, to cut down Arjuna's arms, which numbered a thousand and were massive. Rama overpowered Arjuna in the battle, and his foe's last moments drew near. Rama's retaliation resulted in Arjuna's defeat and impending death. Reference 4: ""Then the descendant of Bhrigu, the exterminator of hostile heroes, put forth his valour on the field of battle, and with sharpened arrows with flattened tips, which were shot from a beautiful bow, cut down Arjuna's arms, which numbered a thousand, and were massive like (wooden) bolts for barring the door. He, already touched by the hand of death, was overpowered by Rama, his foe."" Question 5: How did Rama's brothers react when they found out about the death of their father Jamadagni? Answer 5: Rama's brothers, including Rumanvan, Sushena, Vasu, and Viswavasu, were confounded and lost heart when they found out about the death of their father Jamadagni. They were unable to utter a single word when their father instructed them to put an end to their mother's life and subsequently cursed them. Reference 5: ""Then when Rama saw how the cow was lowing for its calf, resentment arose in his heart. And he rushed towards Kartavirya's son, whose last moments had drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile heroes, put forth his valour on the field of battle... They, however, were quite confounded and lost heart. And they could not utter a single word."" Question 6: What happened to Jamadagni in the end, and who were the individuals responsible for his death? Answer 6: In the end, Jamadagni was killed at his hermitage. He was attacked and slain by the kinsmen of Arjuna, the son of Kartavirya. These individuals avenged Arjuna's defeat at the hands of Rama, and while Jamadagni was engaged in penances and not fighting, they attacked and killed him. Reference 6: ""And while thus attacked by his foes, he repeatedly shouted the name of Rama in a helpless and piteous way. And, O Yudhishthira, the sons of Kartavirya shot Jamadagni, with their arrows, and having thus chastised their foe, went their way. 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And O father, virtuous and unswerving from the path of righteousness and inoffensive to all animated beings as thou wert, how came it to be permitted by Fate that thou shouldst die in this way? What an awful sin must have been committed by them, who have killed thee with hundreds of sharpened shafts, although thou wert an aged man, and engaged in penances at the time and absolutely averse to fighting with them. With what face will those shameless persons speak of this deed of theirs to their friends and servants, viz., that they have slain an unassisted and unresisting virtuous man?--O protector of men, thus he, great in penance, bewailed much in a piteous manner, and then performed the obsequies of his departed sire. And Rama, the conqueror of hostile cities, cremated his father on the funeral pyre, and vowed, O scion of Bharata's race, the slaughter of the entire military caste, and of exceeding strength in the field of battle, and possessed of valour suited to a heroic soul, and comparable to the god of death himself, he took up his weapon in wrathful mood, and singlehanded put Kartavirya's sons to death. And, O chieftain of the military caste, Rama, the leader of all capable of beating their foes, thrice smote down all the Kashatriya followers of Kartavirya's sons. And seven times did that powerful lord exterminate the military tribes of the earth. In the tract of land, called Samantapanchaka five lakes of blood were made by him. There the mightiest scion of Bhrigu's race offered libations to his forefathers--the Bhrigus, and Richika appeared to him in a visible form, and spake to him words of counsel. Then the son of Jamadagni of dreaded name, performed a mighty sacrifice and gratified the lord of the celestials, and bestowed the earth to the ministering priests. And, O protector of human beings, he raised an altar made of gold, ten Vyamas in breadth and nine in height, and made a gift of the same to the magnanimous Kasyapa. Then at Kasyapa's bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers). And the exterminator of the military race possessed of immense strength, bestowed the earth upon the high-souled Kasyapa, and then became engaged in penance of an exceedingly severe form. He now dwells in this Mahendra, monarch of hills. Thus did hostilities arise between him and the members of the military caste,--all of them who dwell on this earth; and Rama, endowed with immense strength, in this way subdued the entire world.' ""Vaisampayana said, 'Then on the fourteenth day of the moon, the mighty-souled Rama at the proper hour showed himself to those members of the priestly caste and also to the virtuous king (Yudhishthira) and his younger brothers. And, O king of kings, the lord together with his brothers, worshipped Rama, and, O most righteous of the rulers of men, the very highest honours were paid by him to all those members of the twice-born class. And after worshipping Jamadagni's son and having received words of praise from him, at his direction he spent the night on the Mahendra hill, and then started on his journey towards the southern regions.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXVII ""Rama said, 'The blame is mine, O father, that like a stag in the wood, thou hast been shot dead with arrows, by those mean and stupid wretches--the sons of Kartavirya. And O father, virtuous and unswerving from the path of righteousness and inoffensive to all animated beings as thou wert, how came it to be permitted by Fate that thou shouldst die in this way? What an awful sin must have been committed by them, who have killed thee with hundreds of sharpened shafts, although thou wert an aged man, and engaged in penances at the time and absolutely averse to fighting with them. With what face will those shameless persons speak of this deed of theirs to their friends and servants, viz., that they have slain an unassisted and unresisting virtuous man?--O protector of men, thus he, great in penance, bewailed much in a piteous manner, and then performed the obsequies of his departed sire. And Rama, the conqueror of hostile cities, cremated his father on the funeral pyre, and vowed, O scion of Bharata's race, the slaughter of the entire military caste, and of exceeding strength in the field of battle, and possessed of valour suited to a heroic soul, and comparable to the god of death himself, he took up his weapon in wrathful mood, and singlehanded put Kartavirya's sons to death. And, O chieftain of the military caste, Rama, the leader of all capable of beating their foes, thrice smote down all the Kashatriya followers of Kartavirya's sons. And seven times did that powerful lord exterminate the military tribes of the earth. In the tract of land, called Samantapanchaka five lakes of blood were made by him. There the mightiest scion of Bhrigu's race offered libations to his forefathers--the Bhrigus, and Richika appeared to him in a visible form, and spake to him words of counsel. Then the son of Jamadagni of dreaded name, performed a mighty sacrifice and gratified the lord of the celestials, and bestowed the earth to the ministering priests. And, O protector of human beings, he raised an altar made of gold, ten Vyamas in breadth and nine in height, and made a gift of the same to the magnanimous Kasyapa. Then at Kasyapa's bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers). And the exterminator of the military race possessed of immense strength, bestowed the earth upon the high-souled Kasyapa, and then became engaged in penance of an exceedingly severe form. He now dwells in this Mahendra, monarch of hills. Thus did hostilities arise between him and the members of the military caste,--all of them who dwell on this earth; and Rama, endowed with immense strength, in this way subdued the entire world.' ""Vaisampayana said, 'Then on the fourteenth day of the moon, the mighty-souled Rama at the proper hour showed himself to those members of the priestly caste and also to the virtuous king (Yudhishthira) and his younger brothers. And, O king of kings, the lord together with his brothers, worshipped Rama, and, O most righteous of the rulers of men, the very highest honours were paid by him to all those members of the twice-born class. And after worshipping Jamadagni's son and having received words of praise from him, at his direction he spent the night on the Mahendra hill, and then started on his journey towards the southern regions.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Rama vow to slaughter the entire military caste, and how did he fulfill this vow? Answer 1: Rama vowed to slaughter the entire military caste because of the unjust killing of his father, Jamadagni, by the sons of Kartavirya. He fulfilled this vow by singlehandedly defeating and killing Kartavirya's sons in battle. Rama, known for his immense strength, thrice smote down all the Kshatriya followers of Kartavirya's sons and seven times exterminated the military tribes of the earth, creating lakes of blood in the process. Reference 1: ""And Rama, the conqueror of hostile cities, cremated his father on the funeral pyre, and vowed, O scion of Bharata's race, the slaughter of the entire military caste... and singlehanded put Kartavirya's sons to death... Then the son of Jamadagni of dreaded name, performed a mighty sacrifice and gratified the lord of the celestials, and bestowed the earth to the ministering priests."" Question 2: What significant offering did Rama make to the sage Kasyapa, and how did this offering lead to the reputation of the Khandavayamas? Answer 2: Rama made a significant offering to the sage Kasyapa by raising an altar made of gold, which was ten Vyamas in breadth and nine in height. He then gifted this altar to Kasyapa. The Brahmanas divided the altar into shares, and these shares became known as the Khandavayamas (share takers) in their reputation. Reference 2: ""Then at Kasyapa's bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers)."" Question 3: Who appeared before Rama in a visible form after he performed the sacrifice and offered libations to his forefathers? Answer 3: After Rama performed the sacrifice and offered libations to his forefathers, Richika appeared before him in a visible form and provided him with words of counsel. Reference 3: ""Then the son of Jamadagni of dreaded name, performed a mighty sacrifice and gratified the lord of the celestials, and bestowed the earth to the ministering priests. And, O protector of human beings, he raised an altar made of gold... and made a gift of the same to the magnanimous Kasyapa. Then at Kasyapa's bidding the Brahamanas divided the altar into a number of shares, and thus they became reputed as the Khandavayamas (share takers). And the exterminator of the military race possessed of immense strength, bestowed the earth upon the high-souled Kasyapa."" Question 4: On what day did Rama show himself to the members of the priestly caste, including King Yudhishthira, and what transpired during this meeting? Answer 4: Rama showed himself to the members of the priestly caste, including King Yudhishthira, on the fourteenth day of the moon. During this meeting, Rama was worshipped by the Pandava brothers, and they paid him the highest honors. Rama also directed them, and after receiving words of praise from him, they spent the night on the Mahendra hill before continuing their journey towards the southern regions. Reference 4: ""Then on the fourteenth day of the moon, the mighty-souled Rama at the proper hour showed himself to those members of the priestly caste and also to the virtuous king (Yudhishthira) and his younger brothers... And after worshipping Jamadagni's son and having received words of praise from him, at his direction he spent the night on the Mahendra hill, and then started on his journey towards the southern regions.""","[0.26321110129356384, 0.022796686738729477, -0.2604447305202484, 0.06350617110729218, 0.32411831617355347, -0.15631252527236938, 0.03558918833732605, 0.28338316082954407, -0.30939802527427673, 0.24027732014656067, -0.10561595112085342, 0.4608655869960785, 0.2688312530517578, -0.5899273157119751, 0.0760309174656868, 0.07255047559738159, 0.07334274798631668, 0.07959720492362976, -0.05162554606795311, 0.032632481306791306, -0.23629015684127808, 0.20698535442352295, -0.06472136080265045, 0.19403162598609924, -0.07266228646039963, 0.013378635048866272, 0.17661990225315094, 0.528614342212677, 0.0029199670534580946, -0.47441431879997253, 0.13369672000408173, -0.35064250230789185, -0.03642284870147705, 0.14406614005565643, -9.675285400589928e-05, -0.22011427581310272, 0.3987898528575897, 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And O son of Parikshit! He in proper form took his bath in them together with his younger brothers and then went to an excellent river, the holiest of all. There also the magnanimous king, took his plunge, and offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class. Then he went to the Godavari, a river that falls directly into the sea. There he was freed from his sins. And he reached the sea in the Dravida land, and visited the holy spot passing under Agastya's name, which was exceedingly sacred and exceptionally pure. And the valiant king visited the feminine sacred spots. Here he listened to the story of that well-known feat which was achieved by Arjuna, chief of all wielders of the bow, and which was beyond the power of human beings to perform. And here he was praised by the highest members of the saintly class, and the son of Pandu experienced the greatest delight. And, O protector of the earth! the ruler of the world, accompanied by Krishn���� bathed in those holy spots, and speaking of Arjuna's valour in laudatory terms delightfully spent his time in the place. Then he gave away thousands of cows at those holy spots on the coast of the sea; and with his brothers narrated well pleased how Arjuna had made a gift of kine. And he, O king! visited one by one those holy places on the coast of the sea and many other sacred spots, and thus fulfilled his heart's desire, till he came to the holiest of all known by the name of Suparaka. Then having crossed a certain tract on the coast of the sea, he reached a forest celebrated on earth. There the deities had practised asceticism in former days, and likewise virtuous rulers of men had performed sacrificial rites. There he, possessed of long and lusty arms, beheld the celebrated altar of Richika's son, who was the foremost of all wielders of the bow. And the altar was girt round by hosts of ascetics, and was fit to be worshipped by persons of a virtuous life. Then the king beheld the holy and delightful shrines of all the gods and of the Vasus, and of the hosts of wind and of the two celestial physicians and of Yama, son of the sun and of the lord of riches, and of Indra, and of Vishnu, and of the lord Creator and of Siva, and of the moon, and of the author of day, and of the lord of waters, and of the host of Sadhyas, and of Brahma, and of the forefathers, and of Rudra together with all his followers, and of the goddess of learning, and of the host of Siddhas, and of many immortal holy gods besides. And in those shrines the king observed various fasts, and gave away large quantities of gems. He plunged his body in all the holy spots, and then came again to Surparaka. And he by the same landing-place of the sea again proceeded with his uterine brothers and came over to the holy spot Prabhasa, whereof fame hath been spread by mighty Brahmanas throughout the world. There he, possessed of a pair of large red eyes, washed himself with all his younger brothers, and offered libations to the forefathers and the celestial hosts; and so did Krishna and all those Brahmanas together with Lomasa. For twelve days he subsisted upon air and water. And he performed ablutions for days and nights and surrounded himself with fires kindled on all sides. Thus that greatest of all virtuous men engaged himself in asceticism. While he was acting thus, information reached both Valarama and Krishna that the king was practising penances of a most austere form and these two leaders of the entire Vrishni tribe accompanied with troops came to Yudhishthira of Ajamidha's race. And when the Vrishnis beheld that the sons of Pandu lay down on the ground, their bodies besmeared all over with dirt and when they beheld the daughter of Drupada in a sad state, their grief was great and they could not refrain from breaking out in loud lamentations. Then the king, whose courage was such that misfortune never could cast him down, cordially met Rama and Krishna and Samva, Krishna's son, and the grand-son of Sini and other Vrishnis, and paid honour to them in a suitable form. And they also in return paid honour to all the sons of Pritha, and were similarly honoured by Pandu's sons. And they seated themselves round about Yudhishthira, as round Indra, O king! are seated the celestial hosts. And highly pleased, he recounted to them all the machinations of his adversaries, and how also he had resided in the forest, and how Arjuna had gone to Indra's abode in order to learn the science of arms--all this he related with a gladdened heart. And they were happy to learn all this news from him; but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears, which spontaneously gushed from their eyes on account of the agony they felt."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXVIII Vaisampayana said, ""The magnanimous monarch pursued his journey, and at different spots on the shore of the sea visited the various bathing places, all sacred and pleasant and frequented by men of the sacerdotal caste. And O son of Parikshit! He in proper form took his bath in them together with his younger brothers and then went to an excellent river, the holiest of all. There also the magnanimous king, took his plunge, and offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class. Then he went to the Godavari, a river that falls directly into the sea. There he was freed from his sins. And he reached the sea in the Dravida land, and visited the holy spot passing under Agastya's name, which was exceedingly sacred and exceptionally pure. And the valiant king visited the feminine sacred spots. Here he listened to the story of that well-known feat which was achieved by Arjuna, chief of all wielders of the bow, and which was beyond the power of human beings to perform. And here he was praised by the highest members of the saintly class, and the son of Pandu experienced the greatest delight. And, O protector of the earth! the ruler of the world, accompanied by Krishn���� bathed in those holy spots, and speaking of Arjuna's valour in laudatory terms delightfully spent his time in the place. Then he gave away thousands of cows at those holy spots on the coast of the sea; and with his brothers narrated well pleased how Arjuna had made a gift of kine. And he, O king! visited one by one those holy places on the coast of the sea and many other sacred spots, and thus fulfilled his heart's desire, till he came to the holiest of all known by the name of Suparaka. Then having crossed a certain tract on the coast of the sea, he reached a forest celebrated on earth. There the deities had practised asceticism in former days, and likewise virtuous rulers of men had performed sacrificial rites. There he, possessed of long and lusty arms, beheld the celebrated altar of Richika's son, who was the foremost of all wielders of the bow. And the altar was girt round by hosts of ascetics, and was fit to be worshipped by persons of a virtuous life. Then the king beheld the holy and delightful shrines of all the gods and of the Vasus, and of the hosts of wind and of the two celestial physicians and of Yama, son of the sun and of the lord of riches, and of Indra, and of Vishnu, and of the lord Creator and of Siva, and of the moon, and of the author of day, and of the lord of waters, and of the host of Sadhyas, and of Brahma, and of the forefathers, and of Rudra together with all his followers, and of the goddess of learning, and of the host of Siddhas, and of many immortal holy gods besides. And in those shrines the king observed various fasts, and gave away large quantities of gems. He plunged his body in all the holy spots, and then came again to Surparaka. And he by the same landing-place of the sea again proceeded with his uterine brothers and came over to the holy spot Prabhasa, whereof fame hath been spread by mighty Brahmanas throughout the world. There he, possessed of a pair of large red eyes, washed himself with all his younger brothers, and offered libations to the forefathers and the celestial hosts; and so did Krishna and all those Brahmanas together with Lomasa. For twelve days he subsisted upon air and water. And he performed ablutions for days and nights and surrounded himself with fires kindled on all sides. Thus that greatest of all virtuous men engaged himself in asceticism. While he was acting thus, information reached both Valarama and Krishna that the king was practising penances of a most austere form and these two leaders of the entire Vrishni tribe accompanied with troops came to Yudhishthira of Ajamidha's race. And when the Vrishnis beheld that the sons of Pandu lay down on the ground, their bodies besmeared all over with dirt and when they beheld the daughter of Drupada in a sad state, their grief was great and they could not refrain from breaking out in loud lamentations. Then the king, whose courage was such that misfortune never could cast him down, cordially met Rama and Krishna and Samva, Krishna's son, and the grand-son of Sini and other Vrishnis, and paid honour to them in a suitable form. And they also in return paid honour to all the sons of Pritha, and were similarly honoured by Pandu's sons. And they seated themselves round about Yudhishthira, as round Indra, O king! are seated the celestial hosts. And highly pleased, he recounted to them all the machinations of his adversaries, and how also he had resided in the forest, and how Arjuna had gone to Indra's abode in order to learn the science of arms--all this he related with a gladdened heart. And they were happy to learn all this news from him; but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears, which spontaneously gushed from their eyes on account of the agony they felt."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the significance of the holy spot known as Surparaka, and what rituals did King Yudhishthira perform there? Answer 1: Surparaka was a holy spot of great significance, and King Yudhishthira performed various rituals there. He washed himself in its waters along with his younger brothers, offered libations to the forefathers and celestial hosts, and subsisted on air and water for twelve days. Additionally, he engaged in asceticism, surrounded himself with fires, and performed ablutions for days and nights at this sacred place. Reference 1: ""Then he, possessed of a pair of large red eyes, washed himself with all his younger brothers, and offered libations to the forefathers and the celestial hosts; and so did Krishna and all those Brahmanas together with Lomasa. For twelve days he subsisted upon air and water. And he performed ablutions for days and nights and surrounded himself with fires kindled on all sides. Thus that greatest of all virtuous men engaged himself in asceticism."" Question 2: What news reached Lord Krishna and the Vrishnis regarding King Yudhishthira and his brothers, and how did they react upon seeing the Pandavas? Answer 2: The news that reached Lord Krishna and the Vrishnis was about King Yudhishthira and his brothers practicing penances of an austere form. When they saw the Pandavas, who were exceedingly lean and besmeared with dirt from their ascetic practices, their grief was great, and they could not refrain from breaking out in loud lamentations. Reference 2: ""Then the king, whose courage was such that misfortune never could cast him down, cordially met Rama and Krishna and Samva, Krishna's son, and the grand-son of Sini and other Vrishnis, and paid honour to them in a suitable form... And highly pleased, he recounted to them all the machinations of his adversaries, and how also he had resided in the forest... but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears..."" Question 3: What information did King Yudhishthira share with Lord Krishna and the Vrishnis during their meeting, and how did they react to the news? Answer 3: King Yudhishthira shared with Lord Krishna and the Vrishnis the information about his experiences in the forest, his residence there, and Arjuna's journey to Indra's abode to learn the science of arms. The Vrishnis were happy to learn this news from him. Reference 3: ""And they were happy to learn all this news from him; but when they saw the Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could not forbear shedding tears..."" Question 4: Which holy river did King Yudhishthira visit on his journey along the coast of the sea, and what did he do there to cleanse himself of sins? Answer 4: King Yudhishthira visited the Godavari, a holy river that falls directly into the sea. He took a plunge in its waters, offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class. By doing so, he cleansed himself of sins. Reference 4: ""He in proper form took his bath in them together with his younger brothers and then went to an excellent river, the holiest of all... There also the magnanimous king took his plunge, and offered libations to his forefathers and the gods, and distributed riches to the leaders of the twice-born class.""","[0.042530011385679245, -0.16848430037498474, -0.2555229067802429, 0.16924069821834564, 0.4430578947067261, -0.25230011343955994, -0.3712899386882782, 0.2242455780506134, -0.24920561909675598, 0.05897541344165802, -0.07935748994350433, 0.3580795228481293, 0.2916124761104584, -0.5036341547966003, 0.3040003180503845, -0.47995609045028687, 0.08828002959489822, 0.22006408870220184, 0.04063372686505318, 0.10334210842847824, -0.12883833050727844, -0.0696043148636818, -0.3205229938030243, 0.34905803203582764, 0.3408883213996887, -0.09190409630537033, 0.010310390032827854, 0.30396774411201477, -0.3004741370677948, -0.7298506498336792, -0.08020076155662537, -0.17574554681777954, -0.009078314527869225, 0.26728615164756775, -9.91295455605723e-05, -0.09812387079000473, 0.4183468818664551, -0.08128826320171356, 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Vrishnis and the sons of Pandu held one another in friendly estimation."" Vaisampayana said, ""When the Vrishnis reached the holy spot Prabhasa, the sacred landing-place on the coast of the sea, they surrounded the sons of Pandu and waited upon them. Then Valarama, resembling in hue the milk of the cow and the Kunda flower and the moon and the silver and the lotus root and who wore a wreath made of wild flowers and who had the ploughshare for his arms, spake to the lotuseyed one, saying, 'O Krishna, I do not see that the practice of virtue leads to any good or that unrighteous practices can cause evil, since the magnanimous Yudhishthira is in this miserable state, with matted hair, a resident of the wood, and for his garment wearing the bark of trees. And Duryodhana is now ruling the earth, and the ground doth not yet swallow him up. From this, a person of limited sense would believe a vicious course of life is preferable to a virtuous one. When Duryodhana is in a flourishing state and Yudhishthira, robbed of his throne, is suffering thus, what should people do in such a matter?--This is the doubt that is now perplexing all men. Here is the lord of men sprung from the god of virtue, holding fast to a righteous path, strictly truthful and of a liberal heart. This son of Pritha would give up his kingdom and his pleasure but would not swerve from the righteous path, in order to thrive. How is it that Bhishma and Kripa and the Brahmana Drona and the aged king, the senior member of the house, are living happily, after having banished the sons of Pritha? Fie upon the vicious-minded leaders of Bharata's race! What will that sinner, the chieftain of the earth, say to the departed forefathers of his race, when the wretch will meet them in the world to come? Having hurled from the throne his in-offensive sons, will he be able to declare that he had treated them in a blameless way? He doth not now see with his mind's eye how he hath become so sightless, and on account of what act he hath grown blind among the kings of this entire earth. Is it not because he hath banished Kunit's son from his kingdom? I have no doubt that Vichitravirya's son, when he with his sons perpetrated this inhuman act, beheld on the spot where dead bodies are burnt, flowering trees of a golden hue. Verily he must have asked them, when those stood before him with their shoulders projected forward towards him, and with their large red eyes staring at him, and he must have listened to their evil advice, since he fearlessly sent away Yudhishthira to the forest, who had all his weapons of war with him and was borne company by his younger brothers. This Bhima here, whose voracious appetite is like that of a wolf, is able to destroy with the sole strength of his powerful arms, and without the help of any weapons of war, a formidable array of hostile troops. The forces in the field of battle were utterly unmanned on hearing his war-cry. And now the strong one is suffering from hunger and thirst, and is emaciated with toilsome journeys. But when he will take up in his hand arrows and diverse other weapons of war, and meet his foes in the field of battle, he will then remember the sufferings of his exceedingly miserable forest-life, and kill his enemies to a man: of a certainty do I anticipate this. There is not throughout the whole world a single soul who can boast of strength and prowess equal to his. And his body, alas! is emaciated with cold, and heat and winds. But when he will stand up for fight, he will not leave a single man out of his foes. This powerful hero, who is a very great warrior when mounted on a car--this Bhima, of appetite rivalling a wolf's conquered single-handed all the rulers of men in the east, together with, those who followed them in battle; and he returned from those wars safe and uninjured. And that same Bhima, miserably dressed in the bark of trees, is now leading a wretched life in the woods. This powerful Sahadeva vanquished all the kings in the south; those lords of men who had gathered on the coast of the sea,--look at him now in an anchorite's dress. Valiant in battle Nakula vanquished single-handed the kings who ruled the regions towards the west,--and he now walks about the wood, subsisting on fruit and roots, with a matted mass of hair on the head, and his body besmeared all over with dirt. This daughter of a king, who is a great soldier when mounted on a car, took her rise from beneath the altar, during the pomp of sacrificial rites. She hath been always accustomed to a life of happiness; how is she now enduring this exceedingly miserable life in this wood! And the son of the god of virtue,--virtue which stands at the head of all the there pursuits of life--and the son of the wind-god and also the son of the lord of celestials, and those two sons of the celestial physicians,--being the sons of all those gods and always accustomed to a life of happiness, how are they living in this wood, deprived of all comforts? When the son of Virtue met with defeat, and when his wife, his brothers, his followers, and himself were all driven forth, and Duryodhana began to flourish, why did not the earth subside with all its hills?"" 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXIX Janamejaya said, ""O thou of ascetic wealth! when the sons of Pandu and the Vrishnis reached the holy spot Prabhasa, what did they do and what conversation was held there by them, for all of them were of mighty souls, proficient in all the branches of science and both the Vrishnis and the sons of Pandu held one another in friendly estimation."" Vaisampayana said, ""When the Vrishnis reached the holy spot Prabhasa, the sacred landing-place on the coast of the sea, they surrounded the sons of Pandu and waited upon them. Then Valarama, resembling in hue the milk of the cow and the Kunda flower and the moon and the silver and the lotus root and who wore a wreath made of wild flowers and who had the ploughshare for his arms, spake to the lotuseyed one, saying, 'O Krishna, I do not see that the practice of virtue leads to any good or that unrighteous practices can cause evil, since the magnanimous Yudhishthira is in this miserable state, with matted hair, a resident of the wood, and for his garment wearing the bark of trees. And Duryodhana is now ruling the earth, and the ground doth not yet swallow him up. From this, a person of limited sense would believe a vicious course of life is preferable to a virtuous one. When Duryodhana is in a flourishing state and Yudhishthira, robbed of his throne, is suffering thus, what should people do in such a matter?--This is the doubt that is now perplexing all men. Here is the lord of men sprung from the god of virtue, holding fast to a righteous path, strictly truthful and of a liberal heart. This son of Pritha would give up his kingdom and his pleasure but would not swerve from the righteous path, in order to thrive. How is it that Bhishma and Kripa and the Brahmana Drona and the aged king, the senior member of the house, are living happily, after having banished the sons of Pritha? Fie upon the vicious-minded leaders of Bharata's race! What will that sinner, the chieftain of the earth, say to the departed forefathers of his race, when the wretch will meet them in the world to come? Having hurled from the throne his in-offensive sons, will he be able to declare that he had treated them in a blameless way? He doth not now see with his mind's eye how he hath become so sightless, and on account of what act he hath grown blind among the kings of this entire earth. Is it not because he hath banished Kunit's son from his kingdom? I have no doubt that Vichitravirya's son, when he with his sons perpetrated this inhuman act, beheld on the spot where dead bodies are burnt, flowering trees of a golden hue. Verily he must have asked them, when those stood before him with their shoulders projected forward towards him, and with their large red eyes staring at him, and he must have listened to their evil advice, since he fearlessly sent away Yudhishthira to the forest, who had all his weapons of war with him and was borne company by his younger brothers. This Bhima here, whose voracious appetite is like that of a wolf, is able to destroy with the sole strength of his powerful arms, and without the help of any weapons of war, a formidable array of hostile troops. The forces in the field of battle were utterly unmanned on hearing his war-cry. And now the strong one is suffering from hunger and thirst, and is emaciated with toilsome journeys. But when he will take up in his hand arrows and diverse other weapons of war, and meet his foes in the field of battle, he will then remember the sufferings of his exceedingly miserable forest-life, and kill his enemies to a man: of a certainty do I anticipate this. There is not throughout the whole world a single soul who can boast of strength and prowess equal to his. And his body, alas! is emaciated with cold, and heat and winds. But when he will stand up for fight, he will not leave a single man out of his foes. This powerful hero, who is a very great warrior when mounted on a car--this Bhima, of appetite rivalling a wolf's conquered single-handed all the rulers of men in the east, together with, those who followed them in battle; and he returned from those wars safe and uninjured. And that same Bhima, miserably dressed in the bark of trees, is now leading a wretched life in the woods. This powerful Sahadeva vanquished all the kings in the south; those lords of men who had gathered on the coast of the sea,--look at him now in an anchorite's dress. Valiant in battle Nakula vanquished single-handed the kings who ruled the regions towards the west,--and he now walks about the wood, subsisting on fruit and roots, with a matted mass of hair on the head, and his body besmeared all over with dirt. This daughter of a king, who is a great soldier when mounted on a car, took her rise from beneath the altar, during the pomp of sacrificial rites. She hath been always accustomed to a life of happiness; how is she now enduring this exceedingly miserable life in this wood! And the son of the god of virtue,--virtue which stands at the head of all the there pursuits of life--and the son of the wind-god and also the son of the lord of celestials, and those two sons of the celestial physicians,--being the sons of all those gods and always accustomed to a life of happiness, how are they living in this wood, deprived of all comforts? When the son of Virtue met with defeat, and when his wife, his brothers, his followers, and himself were all driven forth, and Duryodhana began to flourish, why did not the earth subside with all its hills?"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What doubts and concerns did Balarama express about the practice of virtue and righteousness, especially in the context of Yudhishthira's suffering and Duryodhana's rule? Answer 1: Balarama expressed doubts about the efficacy of virtue and righteousness, particularly given Yudhishthira's suffering and Duryodhana's prosperous rule. He questioned whether adhering to virtue brought any benefits, as he saw Yudhishthira in a miserable state despite his righteous path. Reference 1: ""Valarama, resembling in hue the milk of the cow... spake to the lotuseyed one, saying, 'O Krishna, I do not see that the practice of virtue leads to any good... How is it that Bhishma and Kripa... are living happily, after having banished the sons of Pritha?"" Question 2: What observations did Balarama make about Bhima's strength and prowess, and how did he anticipate Bhima's actions when he takes up weapons again? Answer 2: Balarama praised Bhima's extraordinary strength and prowess, stating that Bhima could single-handedly destroy formidable armies without the need for weapons. He anticipated that when Bhima once again takes up arms in battle, he would remember his forest-life sufferings and annihilate his enemies. Reference 2: ""This Bhima here, whose voracious appetite is like that of a wolf, is able to destroy with the sole strength of his powerful arms, and without the help of any weapons of war, a formidable array of hostile troops... But when he will take up in his hand arrows and diverse other weapons of war, and meet his foes in the field of battle, he will then remember the sufferings of his exceedingly miserable forest-life, and kill his enemies to a man."" Question 3: How did Balarama describe the present condition of the Pandavas and Draupadi, compared to their past lives of comfort and valor? Answer 3: Balarama described how the Pandavas and Draupadi, who were once mighty warriors and lived lives of comfort and valor, were now suffering in the forest. He emphasized the contrast between their current state of emaciation and hardship with their previous prosperous lives. Reference 3: ""And this daughter of a king, who is a great soldier when mounted on a car, took her rise from beneath the altar, during the pomp of sacrificial rites... how is she now enduring this exceedingly miserable life in this wood!"" Question 4: What was Balarama's lament regarding the sons of gods and celestial beings who were accustomed to a life of happiness and comfort? Answer 4: Balarama lamented the condition of the sons of gods and celestial beings, including Arjuna, Nakula, Sahadeva, and others, who were now living in the forest in stark contrast to their previous lives of happiness and comfort. He expressed sadness at their suffering in the woods. Reference 4: ""And the son of the god of virtue,--virtue which stands at the head of all the three pursuits of life--and the son of the wind-god and also the son of the lord of celestials, and those two sons of the celestial physicians... how are they living in this wood, deprived of all comforts?""","[-0.1535864621400833, -0.18850192427635193, -0.260524183511734, 0.4576771855354309, 0.47503018379211426, -0.22220034897327423, -0.3438540995121002, 0.3244312107563019, -0.20940439403057098, 0.22979043424129486, -0.04886612296104431, 0.2833307683467865, 0.2114565372467041, -0.4508313238620758, 0.17735761404037476, -0.268995076417923, -0.023165380582213402, 0.15073658525943756, -0.006282138172537088, 0.045008186250925064, -0.19176384806632996, 0.13953885436058044, -0.04011991620063782, 0.17975887656211853, 0.08437853306531906, -0.12218606472015381, 0.28793027997016907, 0.5930278301239014, -0.1440197080373764, -0.4108000099658966, 0.06807753443717957, -0.17322973906993866, 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And Indra was refreshed and was very much pleased. Here the gods together with Indira, and the protectors of all born beings, celebrated sacrifices of various kinds on a large scale, and paid abundant gratuities to the ministering priests. Here king Amurtarayasa, the lord of the world, satisfied Indra, the holder of the thunderbolt, by the offer of the Soma juice, when seven horse-sacrifices were performed by that king. The articles which in other sacrificial rites are uniformly made of the timber, wood and of earth, were all made of gold in the seven sacrifices performed by him. And it is said that in all those rites, seven sets of stakes, rings for the sacrificial stakes, spots, ladles, utensils, spoons were prepared by him. On each sacrificial stake, seven rings were fastened at the top. And, O Yudhishthira! the celestials together with Indira, themselves erected the sacrificial stakes of shining gold which had been prepared for his sacred rites. In all those magnificent sacrifices instituted by Gaya, the protector of the earth, Indira, was delighted by drinking the Soma juice, and the ministering priests were gratified with the gratuities paid to them. And the priests obtained untold wealth counted out to them. And as the sand-grains of the earth, or as the stars in the sky, or as the rain-drops when it raineth, cannot be counted by anyone, so the wealth Gaya gave away was incapable of being counted by figures. So untold was the wealth, O great king! that was given to the ministering priests in all those seven sacrifices that even the above-mentioned objects might be counted by figures, but the gratuities bestowed by him whose largeness exceeded all that was known before were not capable of being counted by figures. And images of the goddess of speech were made of gold by the sculptor of the gods;--and the king gratified the members of the sacerdotal caste, who had arrived from all the cardinal points, by making presents to them of those images, of gold. O protector of men! when the high-souled Gaya performed his sacrificial rites, he erected sacrificial piles at so many different spots that but little space was left on the surface of the earth. And, O scion of Bharata's race! he by that sacred act attained the regions of Indra. Whoever should bathe in the river, Payosini, would go to the regions attained by Gaya. Therefore, O lord of kings! O unswerving prince! thou and thy brothers should bathe in this river; then, O protector of the earth, thou wilt be freed from all these sins."" Vaisampayana said, ""O most praiseworthy of men! Yudhishthira with his brothers performed ablutions in the Payosini river. Then, O sinless prince! the powerful monarch together with his brothers, journeyed to the hill of sapphires and the great river Narmada. The blessed saint Lomasa there named to him all the delightful holy spots and all the sacred shrines of the celestials. Then he with his brothers visited those places, according to his desire and convenience. And at various places Brahmanas by thousands received gifts from him."" ""Lomasa said, 'O son of Kunti! one who visits the sapphire Hill and plunges his body in the river Narmada attains the regions inhabited by the celestials and kings. O most praiseworthy of men! this period is the junction between the Treta and the Kali age, O Kunti's son! This is the period when a person gets rid of all his sins. O respected sir! this is the spot where Saryati performed sacrificial rites, wherein Indra appeared in a visible form and drank the Soma juice, with the two celestial physicians. And Bhrigu's son of severe austerities conceived anger towards the great Indra; and the mighty Chyavana paralysed Indra, and for his wife obtained the princess, Sukanya.'"" ""Yudhishthira said, 'How was the chastiser of the demon Paka, the god possessed of the six attributes, paralysed by Chyavana? And for what reason did the mighty saint conceive wrath towards Indra? And how, O Brahmana! did he raise the celestial physicians to the rank of the drinkers of Soma? All this, precisely as it happened, thy venerable self will be pleased to recount to me.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXI Lomasa said, ""O king! when the Nriga performed a sacrifice here, he gratified Indra, the demolisher of hostile cities, by offering the Soma juice. And Indra was refreshed and was very much pleased. Here the gods together with Indira, and the protectors of all born beings, celebrated sacrifices of various kinds on a large scale, and paid abundant gratuities to the ministering priests. Here king Amurtarayasa, the lord of the world, satisfied Indra, the holder of the thunderbolt, by the offer of the Soma juice, when seven horse-sacrifices were performed by that king. The articles which in other sacrificial rites are uniformly made of the timber, wood and of earth, were all made of gold in the seven sacrifices performed by him. And it is said that in all those rites, seven sets of stakes, rings for the sacrificial stakes, spots, ladles, utensils, spoons were prepared by him. On each sacrificial stake, seven rings were fastened at the top. And, O Yudhishthira! the celestials together with Indira, themselves erected the sacrificial stakes of shining gold which had been prepared for his sacred rites. In all those magnificent sacrifices instituted by Gaya, the protector of the earth, Indira, was delighted by drinking the Soma juice, and the ministering priests were gratified with the gratuities paid to them. And the priests obtained untold wealth counted out to them. And as the sand-grains of the earth, or as the stars in the sky, or as the rain-drops when it raineth, cannot be counted by anyone, so the wealth Gaya gave away was incapable of being counted by figures. So untold was the wealth, O great king! that was given to the ministering priests in all those seven sacrifices that even the above-mentioned objects might be counted by figures, but the gratuities bestowed by him whose largeness exceeded all that was known before were not capable of being counted by figures. And images of the goddess of speech were made of gold by the sculptor of the gods;--and the king gratified the members of the sacerdotal caste, who had arrived from all the cardinal points, by making presents to them of those images, of gold. O protector of men! when the high-souled Gaya performed his sacrificial rites, he erected sacrificial piles at so many different spots that but little space was left on the surface of the earth. And, O scion of Bharata's race! he by that sacred act attained the regions of Indra. Whoever should bathe in the river, Payosini, would go to the regions attained by Gaya. Therefore, O lord of kings! O unswerving prince! thou and thy brothers should bathe in this river; then, O protector of the earth, thou wilt be freed from all these sins."" Vaisampayana said, ""O most praiseworthy of men! Yudhishthira with his brothers performed ablutions in the Payosini river. Then, O sinless prince! the powerful monarch together with his brothers, journeyed to the hill of sapphires and the great river Narmada. The blessed saint Lomasa there named to him all the delightful holy spots and all the sacred shrines of the celestials. Then he with his brothers visited those places, according to his desire and convenience. And at various places Brahmanas by thousands received gifts from him."" ""Lomasa said, 'O son of Kunti! one who visits the sapphire Hill and plunges his body in the river Narmada attains the regions inhabited by the celestials and kings. O most praiseworthy of men! this period is the junction between the Treta and the Kali age, O Kunti's son! This is the period when a person gets rid of all his sins. O respected sir! this is the spot where Saryati performed sacrificial rites, wherein Indra appeared in a visible form and drank the Soma juice, with the two celestial physicians. And Bhrigu's son of severe austerities conceived anger towards the great Indra; and the mighty Chyavana paralysed Indra, and for his wife obtained the princess, Sukanya.'"" ""Yudhishthira said, 'How was the chastiser of the demon Paka, the god possessed of the six attributes, paralysed by Chyavana? And for what reason did the mighty saint conceive wrath towards Indra? And how, O Brahmana! did he raise the celestial physicians to the rank of the drinkers of Soma? All this, precisely as it happened, thy venerable self will be pleased to recount to me.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What exceptional sacrifices and offerings did King Amurtarayasa perform, and how did the gods and Indira respond to his rituals? Answer 1: King Amurtarayasa performed seven horse-sacrifices, during which he used golden articles for various sacrificial components. In these magnificent sacrifices, Indira (Indra) was delighted by drinking Soma juice, and the ministering priests received abundant gratuities and untold wealth. Reference 1: ""Here king Amurtarayasa, the lord of the world, satisfied Indra, the holder of the thunderbolt, by the offer of the Soma juice, when seven horse-sacrifices were performed by that king... the wealth Gaya gave away was incapable of being counted by figures."" Question 2: What reward did Gaya attain through his sacrificial rites, and what was the significance of bathing in the river Payosini? Answer 2: Through his sacrificial rites, Gaya attained the regions of Indra. Bathing in the river Payosini was believed to grant individuals access to the same divine regions attained by Gaya. Reference 2: ""He by that sacred act attained the regions of Indra. Whoever should bathe in the river, Payosini, would go to the regions attained by Gaya."" Question 3: What was the relationship between Chyavana and Indra, and why did Chyavana paralyze Indra? Answer 3: Chyavana, a mighty sage of severe austerities, conceived anger towards Indra. He paralysed Indra for a specific reason, which will be explained further in the narrative. Reference 3: ""How was the chastiser of the demon Paka, the god possessed of the six attributes, paralysed by Chyavana? And for what reason did the mighty saint conceive wrath towards Indra?"" Question 4: What was the outcome of Chyavana's actions toward Indra, and how did he elevate the celestial physicians to the rank of drinkers of Soma? Answer 4: The outcome of Chyavana's actions toward Indra will be revealed in the narrative. Additionally, the explanation of how Chyavana elevated the celestial physicians to the rank of drinkers of Soma will be provided. Reference 4: ""How, O Brahmana! did he raise the celestial physicians to the rank of the drinkers of Soma? 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And he, of an exceedingly resplendent form, began to practise austerities by the side of yonder lake. And, O Pandu's son! O protector of men! he of mighty energy assumed the posture called Vira, quiet and still like an inanimate post, and for a long period, remained at the same spot of ground. And he was turned into an anthill covered over with creepers. And after the lapse of a long period, swarms of ants enveloped him. And covered all over with ants, the sagacious saint looked exactly like a heap of earth. And he went on practising austerities, enveloped on all sides with that ant-hill. Now after the lapse of a long space of time, that ruler of earth, Saryati by name, for amusement visited this pleasant and excellent lake. With him were four thousand females, espoused by him, O son of Bharata's race! there was also his only daughter endued with beautiful brows, named Sukanya. She surrounded by her maids, and decked out with jewels fit for the celestials, while walking about, approached the anthill where Bhrigu's son was seated. And surrounded by her maids, she began to amuse herself there, viewing the beautiful scenery, and looking at the lofty trees of the wood. And she was handsome and in the prime of her youth; and she was amorous and bent on frolicking. And she began to break the twigs of the forest trees bearing blossoms. And Bhrigu's son endued with intelligence beheld her wandering like lightning, without her maids, and wearing a single piece of cloth and decked with ornaments. And seeing her in the lone forest, that ascetic of exceeding effulgence was inspired with desire. And that regenerate Rishi possessing ascetic energy, who had a low voice, called the auspicious one,--but she heard him not. Then seeing the eyes of Bhrigu's son from the ant-hill, Sukanya from curiosity and losing her sense, said, 'What is this?'--and with thorns pierced the eyes (of the Rishi). And as his eyes being pierced by her, he felt exceeding pain and became wroth. And (from anger) he obstructed the calls of nature of Saryati's forces. And on their calls of nature being obstructed, the men were greatly afflicted. And seeing this state of things, the king asked. 'Who is it that hath done wrong to the illustrious son of Bhrigu, old and ever engaged in austerities and of wrathful temper? Tell me quick if ye know it'. The soldiers (thereupon) answered him saying, 'We do not know whether any one hath done wrong to the Rishi. Do thou, as thou list, make a searching enquiry into the matter. Thereupon that ruler of earth, using (as he saw occasion) both menace and conciliation, asked his friends (about the circumstance). But they too did not know anything. Seeing that the army was distressed owing to the obstruction of the calls of nature, and also finding her father aggrieved, Sukanya said, 'Roving in the forest, I lighted in the ant-hill here upon some brilliant substance. Thereupon taking it for a glow-worm I neared it, and pierced it (with thorns); Hearing this Saryati immediately came to the ant-hill, and there saw Bhrigu's son, old both in years and austerities. Then the lord of earth with joined hands, besought (the ascetic) saying, 'It behoveth thee to forgive what my daughter through ignorance and greenness, hath done unto thee."" Chyavana the son of Bhrigu, addressed the monarch saying, 'Disregarding me, this one, filled with pride hath pierced my eyes. Even her, O king, endued with beauty and who was bereft of her senses by ignorance and temptation--even thy daughter would I have for my bride, I tell thee truly, on this condition alone will I forgive thee.' Lomasa said, ""Hearing the words of the sage, Saryati, without pausing, bestowed his daughter on the high-souled Chyavana. Having received the hand of that girl, the holy one was pleased with the king. And having won the Rishi's grace, the king went to his city, accompanied by his troops. And the faultless Sukanya also having obtained that ascetic for her husband, began to tend him, practising penances, and observing the ordinance. And that one of a graceful countenance, and void of guile worshipped Chyavana, and also ministered unto guests, and the sacred fire."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXII ""Lomasa said, 'A son was born to the great saint Bhrigu, Chyavana by name. And he, of an exceedingly resplendent form, began to practise austerities by the side of yonder lake. And, O Pandu's son! O protector of men! he of mighty energy assumed the posture called Vira, quiet and still like an inanimate post, and for a long period, remained at the same spot of ground. And he was turned into an anthill covered over with creepers. And after the lapse of a long period, swarms of ants enveloped him. And covered all over with ants, the sagacious saint looked exactly like a heap of earth. And he went on practising austerities, enveloped on all sides with that ant-hill. Now after the lapse of a long space of time, that ruler of earth, Saryati by name, for amusement visited this pleasant and excellent lake. With him were four thousand females, espoused by him, O son of Bharata's race! there was also his only daughter endued with beautiful brows, named Sukanya. She surrounded by her maids, and decked out with jewels fit for the celestials, while walking about, approached the anthill where Bhrigu's son was seated. And surrounded by her maids, she began to amuse herself there, viewing the beautiful scenery, and looking at the lofty trees of the wood. And she was handsome and in the prime of her youth; and she was amorous and bent on frolicking. And she began to break the twigs of the forest trees bearing blossoms. And Bhrigu's son endued with intelligence beheld her wandering like lightning, without her maids, and wearing a single piece of cloth and decked with ornaments. And seeing her in the lone forest, that ascetic of exceeding effulgence was inspired with desire. And that regenerate Rishi possessing ascetic energy, who had a low voice, called the auspicious one,--but she heard him not. Then seeing the eyes of Bhrigu's son from the ant-hill, Sukanya from curiosity and losing her sense, said, 'What is this?'--and with thorns pierced the eyes (of the Rishi). And as his eyes being pierced by her, he felt exceeding pain and became wroth. And (from anger) he obstructed the calls of nature of Saryati's forces. And on their calls of nature being obstructed, the men were greatly afflicted. And seeing this state of things, the king asked. 'Who is it that hath done wrong to the illustrious son of Bhrigu, old and ever engaged in austerities and of wrathful temper? Tell me quick if ye know it'. The soldiers (thereupon) answered him saying, 'We do not know whether any one hath done wrong to the Rishi. Do thou, as thou list, make a searching enquiry into the matter. Thereupon that ruler of earth, using (as he saw occasion) both menace and conciliation, asked his friends (about the circumstance). But they too did not know anything. Seeing that the army was distressed owing to the obstruction of the calls of nature, and also finding her father aggrieved, Sukanya said, 'Roving in the forest, I lighted in the ant-hill here upon some brilliant substance. Thereupon taking it for a glow-worm I neared it, and pierced it (with thorns); Hearing this Saryati immediately came to the ant-hill, and there saw Bhrigu's son, old both in years and austerities. Then the lord of earth with joined hands, besought (the ascetic) saying, 'It behoveth thee to forgive what my daughter through ignorance and greenness, hath done unto thee."" Chyavana the son of Bhrigu, addressed the monarch saying, 'Disregarding me, this one, filled with pride hath pierced my eyes. Even her, O king, endued with beauty and who was bereft of her senses by ignorance and temptation--even thy daughter would I have for my bride, I tell thee truly, on this condition alone will I forgive thee.' Lomasa said, ""Hearing the words of the sage, Saryati, without pausing, bestowed his daughter on the high-souled Chyavana. Having received the hand of that girl, the holy one was pleased with the king. And having won the Rishi's grace, the king went to his city, accompanied by his troops. And the faultless Sukanya also having obtained that ascetic for her husband, began to tend him, practising penances, and observing the ordinance. And that one of a graceful countenance, and void of guile worshipped Chyavana, and also ministered unto guests, and the sacred fire."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was Chyavana, and what austerities did he practice near the lake? Answer 1: Chyavana was a great sage born to the saint Bhrigu. He practiced severe austerities by sitting in the posture called Vira, remaining still and quiet like an inanimate post for a long period, near a lake. Reference 1: ""A son was born to the great saint Bhrigu, Chyavana by name. And he, of an exceedingly resplendent form, began to practise austerities by the side of yonder lake."" Question 2: What happened when Sukanya, Saryati's daughter, came across Chyavana while he was practicing austerities? Answer 2: Sukanya, out of curiosity and playfulness, approached Chyavana, who was seated near the anthill, and pierced his eyes with thorns, mistaking him for a glow-worm. Reference 2: ""Seeing this state of things, the king asked. 'Who is it that hath done wrong to the illustrious son of Bhrigu... Sukanya said, 'Roving in the forest, I lighted in the ant-hill here upon some brilliant substance. Thereupon taking it for a glow-worm I neared it, and pierced it (with thorns)."" Question 3: How did Chyavana react to Sukanya's actions, and what condition did he place on forgiving her? Answer 3: Chyavana was angered by Sukanya's actions but offered to forgive her on the condition that she become his bride. Reference 3: ""Even her, O king, endued with beauty and who was bereft of her senses by ignorance and temptation--even thy daughter would I have for my bride, I tell thee truly, on this condition alone will I forgive thee."" Question 4: How did Saryati respond to Chyavana's request for Sukanya's hand in marriage? Answer 4: Saryati, after learning of Chyavana's desire, immediately agreed to bestow his daughter Sukanya on the sage as his bride. Reference 4: ""Hearing the words of the sage, Saryati, without pausing, bestowed his daughter on the high-souled Chyavana."" Question 5: What role did Sukanya play after marrying Chyavana, and how did she serve her husband? Answer 5: Sukanya, after marrying Chyavana, served him devotedly. She practiced penances, observed ordinances, and also tended to her husband's needs while worshiping him and ministering to guests and the sacred fire. Reference 5: ""And that one of a graceful countenance, and void of guile worshipped Chyavana, and also ministered unto guests, and the sacred fire.""","[0.13622695207595825, -0.22455796599388123, -0.25678953528404236, 0.2999526262283325, 0.30627286434173584, -0.171702042222023, -0.050563663244247437, 0.16845671832561493, 0.34110206365585327, 0.004330729600042105, -0.17846788465976715, 0.17240241169929504, 0.07241858541965485, -0.4278547465801239, 0.15534314513206482, -0.20379669964313507, -0.007731188088655472, 0.17129658162593842, 0.07759663462638855, -0.13946595788002014, -0.11432161182165146, 0.15287235379219055, -0.0043107266537845135, 0.23226700723171234, 0.2532886266708374, -0.23325514793395996, 0.03436227887868881, 0.6104006171226501, -0.3010111451148987, -0.47881755232810974, -0.09046114236116409, -0.40361759066581726, -0.030631154775619507, 0.023475749418139458, -9.801445412449539e-05, -0.23562319576740265, 0.3070716857910156, -0.025813069194555283, -0.07605085521936417, 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And seeing that one of excellent limbs, and like unto the daughter of the lord of celestials, the nose-born Aswins neared her, and addressed her, saying, 'O thou of shapely thighs, whose daughter art thou? And what doest thou in this wood? O auspicious one, O thou of excellent grace, we desire to know this, do thou therefore tell us.' Thereupon she replied bashfully unto those foremost of celestials. 'Know me as Sarayati's daughter, and Chyavana's wife.' Thereat the Aswins again spake unto her, smiling. 'What for, O fortunate one, hath thy father bestowed thee on a person who is verging on death? Surely, O timid girl, thou shinest in this wood like lightning. Not in the regions of the celestials themselves, O girl, have our eyes lighted on thy like. O damsel, unadornedand without gay robes as thou art, thou beautifiest this wood exceedingly. Still, O thou of faultless limbs, thou canst not look so beautiful, when (as at present) thou art soiled with mud and dirt, as thou couldst, if decked with every ornament and wearing gorgeous apparel. Why, O excellent girl in such plight servest thou a decrepit old husband, and one that hath become incapable of realising pleasure and also of maintaining thee, O thou of luminous smiles? O divinely beautiful damsel, do thou, forsaking Chyavana accept one of us for husband. It behoveth thee not to spend thy youth fruitlessly.'"" ""Thus addressed Sukanya answered the celestials saying. 'I am devoted to my husband, Chyavana: do ye not entertain any doubts (regarding my fidelity). Thereupon they again spake unto her, 'We two are the celestial physicians of note. We will make thy lord young and graceful. Do thou then select one of us, viz., ourselves and thy husband,--for thy partner. Promising this do thou, O auspicious one, bring hither thy husband.' .. O king, agreeably to their words she went to Bhrigu's son and communicated to him what the two celestials had said. Hearing her message, Chyavana said unto his wife, 'Do thou so.' Having received the permission of her lord, (she returned to the celestials) and said, 'Do ye so.' Then hearing her words, viz., 'Do ye so,' they spoke unto the king's daughter. 'Let thy husband enter into water.' Thereat Chyavana desirous of obtaining beauty, quickly entered into water. The twin Aswins also, O king, sank into the sheet of water. And the next moment they all came out of the tank in surpassingly beautiful forms, and young and wearing burnished earrings. And all, possessed of the same appearance pleasing to behold, addressed her saying, 'O fortunate one, do thou choose one of us for spouse. And O beauteous one, do thou select him for lord who may please thy fancy.' Finding, however, all of them of the same appearance she deliberated; and at last ascertaining the identity of her husband, even selected him. ""Having obtained coveted beauty and also his wife, Chyavana, of exceeding energy, well pleased, spake these words unto the nose-born celestials: 'Since at your hands, an old man, I have obtained youth, and beauty, and also this wife of mine, I will, well pleased, make you quaffers of the Soma juice in the presence of the lord of celestials himself. This I tell you truly.' Hearing this, highly delighted, the twins ascendedto heaven; and Chyavana and Sukanya too passed their days happily even like celestials."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXIII ""Lomasa said, 'Once on a time, O king, those celestials, namely the twin Aswins, happened to behold Sukanya, when she had (just) bathed, and when her person was bare. And seeing that one of excellent limbs, and like unto the daughter of the lord of celestials, the nose-born Aswins neared her, and addressed her, saying, 'O thou of shapely thighs, whose daughter art thou? And what doest thou in this wood? O auspicious one, O thou of excellent grace, we desire to know this, do thou therefore tell us.' Thereupon she replied bashfully unto those foremost of celestials. 'Know me as Sarayati's daughter, and Chyavana's wife.' Thereat the Aswins again spake unto her, smiling. 'What for, O fortunate one, hath thy father bestowed thee on a person who is verging on death? Surely, O timid girl, thou shinest in this wood like lightning. Not in the regions of the celestials themselves, O girl, have our eyes lighted on thy like. O damsel, unadornedand without gay robes as thou art, thou beautifiest this wood exceedingly. Still, O thou of faultless limbs, thou canst not look so beautiful, when (as at present) thou art soiled with mud and dirt, as thou couldst, if decked with every ornament and wearing gorgeous apparel. Why, O excellent girl in such plight servest thou a decrepit old husband, and one that hath become incapable of realising pleasure and also of maintaining thee, O thou of luminous smiles? O divinely beautiful damsel, do thou, forsaking Chyavana accept one of us for husband. It behoveth thee not to spend thy youth fruitlessly.'"" ""Thus addressed Sukanya answered the celestials saying. 'I am devoted to my husband, Chyavana: do ye not entertain any doubts (regarding my fidelity). Thereupon they again spake unto her, 'We two are the celestial physicians of note. We will make thy lord young and graceful. Do thou then select one of us, viz., ourselves and thy husband,--for thy partner. Promising this do thou, O auspicious one, bring hither thy husband.' .. O king, agreeably to their words she went to Bhrigu's son and communicated to him what the two celestials had said. Hearing her message, Chyavana said unto his wife, 'Do thou so.' Having received the permission of her lord, (she returned to the celestials) and said, 'Do ye so.' Then hearing her words, viz., 'Do ye so,' they spoke unto the king's daughter. 'Let thy husband enter into water.' Thereat Chyavana desirous of obtaining beauty, quickly entered into water. The twin Aswins also, O king, sank into the sheet of water. And the next moment they all came out of the tank in surpassingly beautiful forms, and young and wearing burnished earrings. And all, possessed of the same appearance pleasing to behold, addressed her saying, 'O fortunate one, do thou choose one of us for spouse. And O beauteous one, do thou select him for lord who may please thy fancy.' Finding, however, all of them of the same appearance she deliberated; and at last ascertaining the identity of her husband, even selected him. ""Having obtained coveted beauty and also his wife, Chyavana, of exceeding energy, well pleased, spake these words unto the nose-born celestials: 'Since at your hands, an old man, I have obtained youth, and beauty, and also this wife of mine, I will, well pleased, make you quaffers of the Soma juice in the presence of the lord of celestials himself. This I tell you truly.' Hearing this, highly delighted, the twins ascendedto heaven; and Chyavana and Sukanya too passed their days happily even like celestials."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the celestial beings that approached Sukanya, and why did they seek to persuade her to marry one of them instead of her husband, Chyavana? Answer 1: The celestial beings were the twin Aswins. They sought to persuade Sukanya to marry one of them instead of her husband, Chyavana, because they were captivated by her beauty and believed that she deserved a younger and more handsome husband. Reference 1: ""Once on a time, O king, those celestials, namely the twin Aswins, happened to behold Sukanya... Still, O thou of faultless limbs, thou canst not look so beautiful, when (as at present) thou art soiled with mud and dirt, as thou couldst if decked with every ornament and wearing gorgeous apparel."" Question 2: How did Sukanya respond to the proposal of the celestial beings, the Aswins, when they offered to make her husband, Chyavana, young and handsome again? Answer 2: Sukanya remained devoted to her husband, Chyavana, and refused the proposal of the Aswins. She expressed her fidelity to her husband and declined their offer. Reference 2: ""Thus addressed Sukanya answered the celestials saying, 'I am devoted to my husband, Chyavana: do ye not entertain any doubts (regarding my fidelity)."" Question 3: What did Chyavana request from the Aswins after Sukanya accepted their proposal? Answer 3: Chyavana, upon obtaining youth and beauty from the Aswins, promised to make them partake of the Soma juice in the presence of the lord of celestials (Indra) as a token of his gratitude. Reference 3: ""Since at your hands, an old man, I have obtained youth, and beauty, and also this wife of mine, I will, well pleased, make you quaffers of the Soma juice in the presence of the lord of celestials himself. This I tell you truly."" Question 4: How did the transformation of Chyavana and the Aswins take place, and what was their appearance after the transformation? Answer 4: Chyavana and the Aswins entered a tank of water as part of the transformation process. When they emerged from the water, they had taken on beautiful and youthful forms, wearing burnished earrings. Their appearances were pleasing and identical. Reference 4: ""Then hearing her words, viz., 'Do ye so,' they spoke unto the king's daughter. 'Let thy husband enter into water.' Thereat Chyavana desirous of obtaining beauty, quickly entered into water. The twin Aswins also... all came out of the tank in surpassingly beautiful forms, and young and wearing burnished earrings."" Question 5: How did Sukanya ultimately choose her husband, Chyavana, from among the transformed Aswins? Answer 5: Sukanya, faced with the challenge of selecting her husband from the identically transformed Aswins, recognized her husband by his identity and selected him as her spouse. Reference 5: ""Finding, however, all of them of the same appearance she deliberated; and at last ascertaining the identity of her husband, even selected him.""","[0.27482473850250244, -0.21708151698112488, -0.23399189114570618, 0.029472706839442253, 0.2011619359254837, -0.09391842782497406, 0.10022684186697006, 0.3185679018497467, 0.13756707310676575, -0.017538024112582207, -0.14998722076416016, 0.09249728173017502, 0.26216891407966614, -0.4410732686519623, 0.2247919738292694, -0.15724825859069824, -0.0425947904586792, 0.30236417055130005, -0.049587901681661606, -0.29943937063217163, -0.17917321622371674, 0.24317564070224762, 0.050610896199941635, 0.10473635047674179, 0.08124568313360214, -0.14505510032176971, 0.11097491532564163, 0.6372625827789307, -0.35242795944213867, -0.17061516642570496, 0.07513286173343658, -0.23059585690498352, -0.09229717403650284, -0.10476364940404892, -0.0001039051276165992, -0.223467156291008, 0.3375246524810791, 0.09507919102907181, -0.20759382843971252, 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And well pleased he came, accompanied by his troops, to the hermitage of the son of Bhrigu. And he saw Chyavana and Sukanya, like two children sprung from celestials, and his joy and that of his wife were as great as if the king had conquered the entire world. And the ruler of earth together with his wife was received honourably by that saint. And the king seated himself near the ascetic, and entered into a delightful conversation of an auspicious kind. Then, O king, the son of Bhrigu spake to the king these words of a soothing nature: 'I shall, O king, officiate at a religious ceremony to be performed by thee: let the requisite articles, therefore, be procured.' Thereat, that protector of earth Saryati, experienced the very height of joy, and O great king, he expressed his approbation of the proposal made by Chyavana. And on an auspicious day, suitable for the commencement of a sacrificial ceremony, Saryati ordered the erection of a sacrificial shrine of an excellent description and splendidly furnished with all desirable things. There Chyavana, the son of Bhrigu, officiated for the king as his priest. Now listen to me relating the wonderful events which happened at that spot. Chyavana took up a quantity of the Soma juice, in order that he might offer the same to the Aswins, who were physicians to the celestials. And while the saint was taking up the intended offering for those celestial twins, Indra pronounced his interdiction, saying, These Aswins both of them in my opinion have no right to receive an offering of the Soma juice.' They are the physicians of the celestials in heaven,--this vocation of theirs hath disentitled them (in the matter of Soma). Thereupon Chyavana said, 'These two are of mighty enterprise, possessed of mighty souls, and uncommonly endued with beauty and grace. And they, O Indra, have converted me into an eternally youthful person, even like unto a celestial. Why shouldst thou and the other celestials have a right to the distilled Soma juice, and not they? O lord of the celestials, O demolisher of hostile towns! be it known to thee that the Aswins also rank as gods.' At this, Indra spake saying, These two practise the healing art,--so they are but servants. And assuming forms at their pleasure they roam about in the world of mortal beings. How can they then rightfully claim the juice of the Soma? ""Lomasa said, 'When these very identical words were spoken again and again by the lord of celestials, the son of Bhrigu, setting Indra at naught, took up the offering he had intended to make. And as he was about to take up an excellent portion of the Soma juice with the object of offering it to the two Aswins, the destroyer of the demon Vala (Indra) observed his act, and thus spoke unto him, 'If thou take up the Soma with a view to offering it to those celestials, I shall hurl at thee my thunderbolt of awful form, which is superior to all the weapons that exist.' Thus addressed by Indra, the son of Bhrigu, cast at Indra a smiling glance, and took up in due form a goodly quantity of the Soma juice, to make an offering to the Aswins. Then Sachi's lord hurled at him the thunderbolt of awful form. And as he was about to launch it, his arm was paralysed by Bhrigu's son. And having paralysed his arm, Chyavana recited sacred hymns, and made offering on the fire. His object gained, he now attempted to destroy that celestial. Then by the virtue of that saint's ascetic energy, an evil spirit came into being,--a huge demon, Mada by name, of great strength and gigantic proportions. And his body was incapable of being measured either by demons or by gods. And his mouth was terrible and of huge size, and with teeth of sharpened edge. And one of his jaws rested on the earth, and the other stretched to heaven. And he had four fangs, each extending as far as one hundred yojanas, and his other fangs were extended to the distance of ten yojanas, and were of a form resembling towers on a palace, and which might be likened to the ends of spears. And his two arms were like unto hills, and extended ten thousand yojanas, and both were of equal bulk. And his two eyes resembled the sun and the moon; and his face rivalled the conflagration at the universal dissolution. And he was licking his mouth with his tongue, which, like lightning, knew no rest. And his mouth was open, and his glance was frightful, and seemed as if he would forcibly swallow up the world. The demon rushed at the celestial by whom a hundred sacrifices had been performed. And his intent was to devour that deity. And the world resounded with the loud and frightful sounds uttered by the Asura."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXIV ""Lomasa said, 'Now the news came to Saryati that Chyavana had been turned into a youth. And well pleased he came, accompanied by his troops, to the hermitage of the son of Bhrigu. And he saw Chyavana and Sukanya, like two children sprung from celestials, and his joy and that of his wife were as great as if the king had conquered the entire world. And the ruler of earth together with his wife was received honourably by that saint. And the king seated himself near the ascetic, and entered into a delightful conversation of an auspicious kind. Then, O king, the son of Bhrigu spake to the king these words of a soothing nature: 'I shall, O king, officiate at a religious ceremony to be performed by thee: let the requisite articles, therefore, be procured.' Thereat, that protector of earth Saryati, experienced the very height of joy, and O great king, he expressed his approbation of the proposal made by Chyavana. And on an auspicious day, suitable for the commencement of a sacrificial ceremony, Saryati ordered the erection of a sacrificial shrine of an excellent description and splendidly furnished with all desirable things. There Chyavana, the son of Bhrigu, officiated for the king as his priest. Now listen to me relating the wonderful events which happened at that spot. Chyavana took up a quantity of the Soma juice, in order that he might offer the same to the Aswins, who were physicians to the celestials. And while the saint was taking up the intended offering for those celestial twins, Indra pronounced his interdiction, saying, These Aswins both of them in my opinion have no right to receive an offering of the Soma juice.' They are the physicians of the celestials in heaven,--this vocation of theirs hath disentitled them (in the matter of Soma). Thereupon Chyavana said, 'These two are of mighty enterprise, possessed of mighty souls, and uncommonly endued with beauty and grace. And they, O Indra, have converted me into an eternally youthful person, even like unto a celestial. Why shouldst thou and the other celestials have a right to the distilled Soma juice, and not they? O lord of the celestials, O demolisher of hostile towns! be it known to thee that the Aswins also rank as gods.' At this, Indra spake saying, These two practise the healing art,--so they are but servants. And assuming forms at their pleasure they roam about in the world of mortal beings. How can they then rightfully claim the juice of the Soma? ""Lomasa said, 'When these very identical words were spoken again and again by the lord of celestials, the son of Bhrigu, setting Indra at naught, took up the offering he had intended to make. And as he was about to take up an excellent portion of the Soma juice with the object of offering it to the two Aswins, the destroyer of the demon Vala (Indra) observed his act, and thus spoke unto him, 'If thou take up the Soma with a view to offering it to those celestials, I shall hurl at thee my thunderbolt of awful form, which is superior to all the weapons that exist.' Thus addressed by Indra, the son of Bhrigu, cast at Indra a smiling glance, and took up in due form a goodly quantity of the Soma juice, to make an offering to the Aswins. Then Sachi's lord hurled at him the thunderbolt of awful form. And as he was about to launch it, his arm was paralysed by Bhrigu's son. And having paralysed his arm, Chyavana recited sacred hymns, and made offering on the fire. His object gained, he now attempted to destroy that celestial. Then by the virtue of that saint's ascetic energy, an evil spirit came into being,--a huge demon, Mada by name, of great strength and gigantic proportions. And his body was incapable of being measured either by demons or by gods. And his mouth was terrible and of huge size, and with teeth of sharpened edge. And one of his jaws rested on the earth, and the other stretched to heaven. And he had four fangs, each extending as far as one hundred yojanas, and his other fangs were extended to the distance of ten yojanas, and were of a form resembling towers on a palace, and which might be likened to the ends of spears. And his two arms were like unto hills, and extended ten thousand yojanas, and both were of equal bulk. And his two eyes resembled the sun and the moon; and his face rivalled the conflagration at the universal dissolution. And he was licking his mouth with his tongue, which, like lightning, knew no rest. And his mouth was open, and his glance was frightful, and seemed as if he would forcibly swallow up the world. The demon rushed at the celestial by whom a hundred sacrifices had been performed. And his intent was to devour that deity. And the world resounded with the loud and frightful sounds uttered by the Asura."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Chyavana decide to officiate a religious ceremony for King Saryati? Answer 1: Chyavana decided to officiate a religious ceremony for King Saryati to express his gratitude for regaining youth and beauty through the intervention of the twin Aswins and to assist the king in performing a sacrificial ceremony. Reference 1: ""'I shall, O king, officiate at a religious ceremony to be performed by thee: let the requisite articles, therefore, be procured.' Thereat, that protector of earth Saryati, experienced the very height of joy, and O great king, he expressed his approbation of the proposal made by Chyavana."" Question 2: Why did Indra object to the offering of Soma juice to the Aswins during the religious ceremony? Answer 2: Indra objected to the offering of Soma juice to the Aswins because he considered them servants due to their role as physicians to the celestials. He believed that they did not have a rightful claim to the Soma juice. Reference 2: ""At this, Indra spake saying, These two practise the healing art,--so they are but servants... How can they then rightfully claim the juice of the Soma?"" Question 3: How did Chyavana respond to Indra's objection and threat during the religious ceremony? Answer 3: Chyavana, undeterred by Indra's objection and threat, took up a portion of the Soma juice with the intention of offering it to the Aswins. He defied Indra's warning and continued with the offering. Reference 3: ""Thus addressed by Indra, the son of Bhrigu, setting Indra at naught, took up the offering he had intended to make."" Question 4: What happened when Indra attempted to hurl his thunderbolt at Chyavana during the ceremony? Answer 4: As Indra attempted to launch his thunderbolt at Chyavana, his arm was paralysed by Bhrigu's son. Chyavana's ascetic energy prevented the attack, and he proceeded with the offering to the Aswins. Reference 4: ""Then by the virtue of that saint's ascetic energy, an evil spirit came into being... his intent was to devour that deity."" Question 5: Describe the appearance and characteristics of the demon, Mada, that emerged during the ceremony. Answer 5: The demon, Mada, was of immense size and had a monstrous appearance. His body could not be measured, and he had a gigantic mouth with sharp teeth. His arms were like hills and extended to a vast distance. His eyes resembled the sun and the moon, and his face was terrifying, resembling a conflagration at the end of the world. Mada's mouth was wide open and seemed as though it could swallow the entire world. Reference 5: ""The demon rushed at the celestial... 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Then the lord of the celestials, tortured with fright, spake to Chyavana saying, 'O Bhrigu's son! O Brahmana! verily I tell thee as truth itself, that from this day forward the two Aswins will be entitled to the Soma juice. Be merciful to me! My undertaking can never come to naught. Let this be the rule. And I know, O saint of the sacerdotal caste! that thy work can never come to nothing. These two Aswins will have a right to drink the Soma juice, since thou hast made them entitled to the same. And, O Bhrigu's son, I have done this but to spread the fame of thy powers, and my object was to give thee an occasion for displaying thy powers. My other object was that the fame of the father of this Sukanya here might spread everywhere. Therefore be merciful to me: let it be as thou wishest.' Being thus addressed by Indra, the wrath of Chyavana of mighty soul was quickly appeased, and he set free the demolisher of hostile cities (Indra). And the powerful saint, O king! distributed Mada (literally intoxication), and put it piece-meal in drinks, in women, in gambling, and in field sports, even this same Mada who had been created repeatedly before. Having thus cast down the demon Mada and gratified Indra with a Soma draught and assisted king Saryati in worshipping all the gods together with the two Aswins and also spread his fame for power over all the worlds, the best of those endued with speech passed his days happily in the wood, in the company of Sukanya, his loving wife. This is his lake, shining, O king! and resounding with the voice of birds. Here must thou, together with thy uterine brothers, offer libations of water to thy forefathers and the gods. And, O ruler of earth! O scion of Bharata's race! having visited it and Sikataksha also, thou shalt repair to the Saindhava wood, and behold a number of small artificial rivers. And O great king, O scion of Bharata's race! thou shalt touch the waters of all the holy lakes and reciting the hymns of the god Sthanu (Siva), meet with success in every undertaking. For this is the junction, O most praiseworthy of men, of the two ages of the world, viz., Dwapara and Treta. It is a time, O Kunti's son! capable of destroying all the sins of a person. Here do thou perform ablutions, for the spot is able to remove all the sins of an individual. Yonder is the Archika hill, a dwelling place for men of cultured minds. Fruits of all the seasons grow here at all times and the streams run for ever. It is an excellent place fit for the celestials. And there are the holy cairns of diverse forms, set up by the celestials. O Yudhishthira! this is the bathing spot belonging to the Moon. And the saints are in attendance here on all sides round--they are the dwellers of the wood and the Valakhilyas, and the Pavakas, who subsist on air only. These are three peaks and three springs. Thou mayst walk round them all, one by one: then thou mayst wash thyself at pleasure. Santanu, O king! and Sunaka the sovereign of men, and both Nara and Narayana have attained everlasting regions from this place. Here did the gods constantly lie down, as also the forefathers, together with the mighty saints. In this Archika hill, they all carried on austerities. Sacrifice to them, O Yudhishthira! Here did they, also the saints, eat rice cooked in milk, O protector of men! And here is the Yamuna of an exhaustless spring. Krishna here engaged himself in a life of penances, O Pandu's son. O thou that draggest the dead bodies of thy foes! the twin brothers, and Bhimasena and Krishn���� and all of us will accompany thee to this spot. O lord of men, this is the holy spring that belongeth to Indra. Here the creative and the dispensing deity, and Varuna also rose upwards, and here too they dwelt, O king! observing forbearance, and possessed of the highest faith. This excellent and propitious hill is fit for persons of a kindly and candid disposition. This is that celebrated Yamuna, O king! frequented by hosts of mighty saints, the scene of diverse religious rites, holy, and destructive of the dread of sin. Here did Mandhata himself, of a mighty bow, perform sacrificial rites for the gods; and so did Somaka, O Kunti's son! who was the son of Sahadeva, and a most excellent maker of gifts. 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXV ""Lomasa said, 'When the god who had performed a hundred sacrifices (Indra) beheld the demon Mada of a frightful mien, coming towards him with open mouth, his intention being to devour him, and looking like the god of death himself, while his own arms remained paralysed, he through fear repeatedly licked the corners of his mouth. Then the lord of the celestials, tortured with fright, spake to Chyavana saying, 'O Bhrigu's son! O Brahmana! verily I tell thee as truth itself, that from this day forward the two Aswins will be entitled to the Soma juice. Be merciful to me! My undertaking can never come to naught. Let this be the rule. And I know, O saint of the sacerdotal caste! that thy work can never come to nothing. These two Aswins will have a right to drink the Soma juice, since thou hast made them entitled to the same. And, O Bhrigu's son, I have done this but to spread the fame of thy powers, and my object was to give thee an occasion for displaying thy powers. My other object was that the fame of the father of this Sukanya here might spread everywhere. Therefore be merciful to me: let it be as thou wishest.' Being thus addressed by Indra, the wrath of Chyavana of mighty soul was quickly appeased, and he set free the demolisher of hostile cities (Indra). And the powerful saint, O king! distributed Mada (literally intoxication), and put it piece-meal in drinks, in women, in gambling, and in field sports, even this same Mada who had been created repeatedly before. Having thus cast down the demon Mada and gratified Indra with a Soma draught and assisted king Saryati in worshipping all the gods together with the two Aswins and also spread his fame for power over all the worlds, the best of those endued with speech passed his days happily in the wood, in the company of Sukanya, his loving wife. This is his lake, shining, O king! and resounding with the voice of birds. Here must thou, together with thy uterine brothers, offer libations of water to thy forefathers and the gods. And, O ruler of earth! O scion of Bharata's race! having visited it and Sikataksha also, thou shalt repair to the Saindhava wood, and behold a number of small artificial rivers. And O great king, O scion of Bharata's race! thou shalt touch the waters of all the holy lakes and reciting the hymns of the god Sthanu (Siva), meet with success in every undertaking. For this is the junction, O most praiseworthy of men, of the two ages of the world, viz., Dwapara and Treta. It is a time, O Kunti's son! capable of destroying all the sins of a person. Here do thou perform ablutions, for the spot is able to remove all the sins of an individual. Yonder is the Archika hill, a dwelling place for men of cultured minds. Fruits of all the seasons grow here at all times and the streams run for ever. It is an excellent place fit for the celestials. And there are the holy cairns of diverse forms, set up by the celestials. O Yudhishthira! this is the bathing spot belonging to the Moon. And the saints are in attendance here on all sides round--they are the dwellers of the wood and the Valakhilyas, and the Pavakas, who subsist on air only. These are three peaks and three springs. Thou mayst walk round them all, one by one: then thou mayst wash thyself at pleasure. Santanu, O king! and Sunaka the sovereign of men, and both Nara and Narayana have attained everlasting regions from this place. Here did the gods constantly lie down, as also the forefathers, together with the mighty saints. In this Archika hill, they all carried on austerities. Sacrifice to them, O Yudhishthira! Here did they, also the saints, eat rice cooked in milk, O protector of men! And here is the Yamuna of an exhaustless spring. Krishna here engaged himself in a life of penances, O Pandu's son. O thou that draggest the dead bodies of thy foes! the twin brothers, and Bhimasena and Krishn���� and all of us will accompany thee to this spot. O lord of men, this is the holy spring that belongeth to Indra. Here the creative and the dispensing deity, and Varuna also rose upwards, and here too they dwelt, O king! observing forbearance, and possessed of the highest faith. This excellent and propitious hill is fit for persons of a kindly and candid disposition. This is that celebrated Yamuna, O king! frequented by hosts of mighty saints, the scene of diverse religious rites, holy, and destructive of the dread of sin. Here did Mandhata himself, of a mighty bow, perform sacrificial rites for the gods; and so did Somaka, O Kunti's son! who was the son of Sahadeva, and a most excellent maker of gifts. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Indra, the god who had performed a hundred sacrifices, become frightened when he saw the demon Mada approaching? Answer 1: Indra became frightened when he saw the demon Mada approaching because Mada had a terrifying appearance, resembling the god of death, and his intention was to devour Indra. Additionally, Indra's own arms were paralyzed, leaving him defenseless. Reference 1: ""When the god who had performed a hundred sacrifices (Indra) beheld the demon Mada of a frightful mien, coming towards him with open mouth, his intention being to devour him, and looking like the god of death himself, while his own arms remained paralyzed, he through fear repeatedly licked the corners of his mouth."" Question 2: How did Chyavana respond to Indra's plea for mercy during this encounter? Answer 2: Chyavana, after initially paralyzing Indra's arm, was eventually appeased by Indra's pleas for mercy. Chyavana released Indra and agreed to the new rule that the twin Aswins would be entitled to the Soma juice from that day forward. Reference 2: ""Being thus addressed by Indra, the wrath of Chyavana of mighty soul was quickly appeased, and he set free the demolisher of hostile cities (Indra)... Therefore be merciful to me: let it be as thou wishest.'"" Question 3: How did Chyavana ultimately deal with the demon Mada? Answer 3: Chyavana defeated the demon Mada by distributing and dispersing it into various aspects of life, including drinks, women, gambling, and field sports. By doing so, he neutralized the threat posed by Mada and prevented it from causing harm. Reference 3: ""The powerful saint, O king! distributed Mada (literally intoxication), and put it piece-meal in drinks, in women, in gambling, and in field sports, even this same Mada who had been created repeatedly before."" Question 4: What significance does the Archika hill hold, and why is it considered an excellent place for performing rituals and penance? Answer 4: The Archika hill is a significant place for performing rituals and penance because it is associated with the attainment of everlasting regions by gods, forefathers, and mighty saints. It is a sacred location where gods and saints practiced austerities and observed forbearance. The hill is also mentioned as a place where offerings were made, and saints consumed rice cooked in milk. It is considered propitious and fit for individuals with kind and candid dispositions. Reference 4: ""This is his lake, shining, O king!... O lord of men, this is the holy spring that belongeth to Indra... This excellent and propitious hill is fit for persons of a kindly and candid disposition."" Question 5: Who are some of the notable figures and deities associated with the holy places mentioned in this passage, such as the Yamuna spring and the Archika hill? Answer 5: Some of the notable figures and deities associated with the holy places mentioned include Mandhata, Somaka (son of Sahadeva), the creative and dispensing deities, and Varuna. Krishna is also mentioned as having engaged in penances at the Yamuna spring. These places are described as frequented by hosts of mighty saints and as the scenes of various religious rites. Reference 5: ""Here did Mandhata himself, of a mighty bow, perform sacrificial rites for the gods; and so did Somaka, O Kunti's son! who was the son of Sahadeva... This excellent and propitious hill is fit for persons of a kindly and candid disposition.""","[0.04446715489029884, -0.0802328884601593, -0.23138827085494995, 0.06520870327949524, 0.1926364302635193, -0.14549332857131958, 0.03878190740942955, 0.23860839009284973, 0.32027360796928406, 0.10619599372148514, -0.26029953360557556, 0.4393056035041809, 0.11791615933179855, -0.43843135237693787, 0.3517429828643799, -0.018326183781027794, -0.13503196835517883, 0.14457720518112183, -0.201572448015213, -0.2198711782693863, -0.09407024830579758, 0.09258510917425156, -0.16397537291049957, 0.23877578973770142, 0.027563044801354408, -0.29879119992256165, 0.29068681597709656, 0.3153159022331238, -0.364847332239151, -0.6385510563850403, -0.23220020532608032, -0.17162121832370758, 0.061342913657426834, -0.019042551517486572, -0.00010241562267765403, -0.1309393346309662, 0.5197246670722961, -0.009982403367757797, -0.2819075882434845, 0.25319531559944153, -0.10157162696123123, -0.08126582950353622, 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I am desirous of hearing an exact account of his deeds and of his power."" ""Lomasa said, 'O Yudhishthira! there was a virtuous king Somaka by name. He had one hundred wives, O king, all suitably matched to their husband. He took great care, but could not succeed in getting a single son from any one of them, and a long time elapsed during which he continued a sonless man. Once upon a time, when he had become old, and was trying every means to have a son, a son was born to him, Jantu by name, out of that century of women. And, O ruler of men! All the mothers used to sit surrounding their son and every one giving him such objects as might conduce to his enjoyment and pleasure. And it came to pass that one day an ant stung the boy at his hip. And the boy screamed loudly on account of the pain caused by the sting. And forthwith the mothers were exceedingly distressed to see how the child had been stung by the ant. And they stood around him and set up cries. Thus there arose a tumultuous noise. And that scream of pain suddenly reached (the ears of) the sovereign of the earth, when he was seated in the midst of his ministers, with the family priest at his side. Then the king sent for information as to what it was about. And the royal usher explained to him precisely what the matter was with reference to his son. And Somaka got up together with his ministers and hastened towards the female apartments. And on coming there, O subjugator of foes! he soothed his son. And having done so and coming out from the female apartments, the king sat with his family priest and ministers.' ""Somaka then spoke thus, 'Fie on having only a single son! I had rather be a sonless man. Considering how constantly liable to disease are all organized beings, to have an only son is but a trouble. O Brahmana! O my lord! With the view that I might have many sons born to me, this century of wives hath been wedded by me, after inspection, and after I had satisfied myself that they would prove suitable to me. But issue they have none. Having tried every means, and put forth great efforts, they have borne this single son, Jantu. What grief can be greater than this? O most excellent of the twice-born caste! I am grown old in years and so are my wives too. And yet this only son is like the breath of their nostrils, and so he is to me also. But is there any ceremony, by celebrating which one may get a hundred sons? (And if there is one such), tell me whether it is great or small, and easy or difficult to perform.' ""The family priest said, 'There is a ceremony by virtue of which a man may get a century of sons. If thou art able to perform it, O Somaka, then I shall explain it to thee.' ""Somaka said, 'Whether it be a good or an evil deed, the ceremony by which a hundred sons may be born, may be taken by thee as already performed. Let thy blessed self explain it to me.' ""The family priest thereupon said, 'O king! Let me set on foot a sacrifice and thou must sacrifice thy son, Jantu in it. Then on no distant date, a century of handsome sons will be born to thee. When Jantu's fat will be put into the fire as an offering to the gods, the mothers will take a smell of that smoke, and bring forth a number of sons, valourous and strong. And Jantu also will once more be born as a self-begotten son of thine in that very (mother); and on his back there will appear a mark of gold.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXVII Yudhishthira said, 'O best of speakers! what was the extent of power and strength possessed by king Somaka? I am desirous of hearing an exact account of his deeds and of his power."" ""Lomasa said, 'O Yudhishthira! there was a virtuous king Somaka by name. He had one hundred wives, O king, all suitably matched to their husband. He took great care, but could not succeed in getting a single son from any one of them, and a long time elapsed during which he continued a sonless man. Once upon a time, when he had become old, and was trying every means to have a son, a son was born to him, Jantu by name, out of that century of women. And, O ruler of men! All the mothers used to sit surrounding their son and every one giving him such objects as might conduce to his enjoyment and pleasure. And it came to pass that one day an ant stung the boy at his hip. And the boy screamed loudly on account of the pain caused by the sting. And forthwith the mothers were exceedingly distressed to see how the child had been stung by the ant. And they stood around him and set up cries. Thus there arose a tumultuous noise. And that scream of pain suddenly reached (the ears of) the sovereign of the earth, when he was seated in the midst of his ministers, with the family priest at his side. Then the king sent for information as to what it was about. And the royal usher explained to him precisely what the matter was with reference to his son. And Somaka got up together with his ministers and hastened towards the female apartments. And on coming there, O subjugator of foes! he soothed his son. And having done so and coming out from the female apartments, the king sat with his family priest and ministers.' ""Somaka then spoke thus, 'Fie on having only a single son! I had rather be a sonless man. Considering how constantly liable to disease are all organized beings, to have an only son is but a trouble. O Brahmana! O my lord! With the view that I might have many sons born to me, this century of wives hath been wedded by me, after inspection, and after I had satisfied myself that they would prove suitable to me. But issue they have none. Having tried every means, and put forth great efforts, they have borne this single son, Jantu. What grief can be greater than this? O most excellent of the twice-born caste! I am grown old in years and so are my wives too. And yet this only son is like the breath of their nostrils, and so he is to me also. But is there any ceremony, by celebrating which one may get a hundred sons? (And if there is one such), tell me whether it is great or small, and easy or difficult to perform.' ""The family priest said, 'There is a ceremony by virtue of which a man may get a century of sons. If thou art able to perform it, O Somaka, then I shall explain it to thee.' ""Somaka said, 'Whether it be a good or an evil deed, the ceremony by which a hundred sons may be born, may be taken by thee as already performed. Let thy blessed self explain it to me.' ""The family priest thereupon said, 'O king! Let me set on foot a sacrifice and thou must sacrifice thy son, Jantu in it. Then on no distant date, a century of handsome sons will be born to thee. When Jantu's fat will be put into the fire as an offering to the gods, the mothers will take a smell of that smoke, and bring forth a number of sons, valourous and strong. And Jantu also will once more be born as a self-begotten son of thine in that very (mother); and on his back there will appear a mark of gold.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the plight of King Somaka regarding his desire for sons, and how did he eventually have a son? Answer 1: King Somaka faced the plight of not having any sons despite having one hundred wives. After a long time, he finally had a son named Jantu, born to him from one of his wives. Reference 1: ""'O Yudhishthira! there was a virtuous king Somaka by name... He took great care, but could not succeed in getting a single son from any one of them, and a long time elapsed during which he continued a sonless man. Once upon a time, when he had become old, and was trying every means to have a son, a son was born to him, Jantu by name, out of that century of women.'"" Question 2: What was the unusual incident that led to a tumultuous noise and drew King Somaka's attention to his son? Answer 2: The unusual incident was when an ant stung the young boy, Jantu, causing him intense pain. This led to the boy screaming loudly, and the mothers, who were attending to him, became distressed and raised cries, creating a tumultuous noise. Reference 2: ""And it came to pass that one day an ant stung the boy at his hip. And the boy screamed loudly on account of the pain caused by the sting. And forthwith the mothers were exceedingly distressed to see how the child had been stung by the ant. And they stood around him and set up cries. Thus there arose a tumultuous noise."" Question 3: What did King Somaka propose to his family priest after learning about a ceremony that could potentially grant him a hundred sons? Answer 3: King Somaka proposed to perform the ceremony that would allow him to have a hundred sons when he learned about it from his family priest. He expressed his willingness to perform the ceremony and requested the priest to explain it to him. Reference 3: ""Somaka then spoke thus, 'Fie on having only a single son! I had rather be a sonless man... But is there any ceremony, by celebrating which one may get a hundred sons? (And if there is one such), tell me whether it is great or small, and easy or difficult to perform.' The family priest said, 'There is a ceremony by virtue of which a man may get a century of sons. If thou art able to perform it, O Somaka, then I shall explain it to thee.'"" Question 4: What did the family priest suggest as a means for King Somaka to have a hundred sons, and what was the condition for performing this ceremony? Answer 4: The family priest suggested that King Somaka could have a hundred sons by performing a sacrifice in which he would sacrifice his son, Jantu. The condition for performing this ceremony was that Jantu's fat would be offered into the fire as an offering to the gods, and as a result, a century of sons would be born to the king. Jantu would also be born again as a self-begotten son with a mark of gold on his back. Reference 4: ""The family priest thereupon said, 'O king! Let me set on foot a sacrifice and thou must sacrifice thy son, Jantu in it. Then on no distant date, a century of handsome sons will be born to thee... Jantu also will once more be born as a self-begotten son of thine in that very (mother); and on his back there will appear a mark of gold.'""","[0.23797929286956787, -0.29777002334594727, -0.20055565237998962, 0.13236147165298462, 0.13798914849758148, -0.05502672493457794, 0.34837988018989563, 0.22580185532569885, 0.276790052652359, 0.1372545063495636, 0.009392403066158295, 0.1461629569530487, 0.0042728241533041, -0.2999613881111145, 0.24683479964733124, -0.15333375334739685, -0.07948796451091766, 0.13476045429706573, 0.0684380903840065, -0.08387985825538635, -0.2308736890554428, 0.26437851786613464, -0.2574537992477417, 0.18111160397529602, 0.0776020959019661, -0.354327917098999, 0.08924128115177155, 0.5273128151893616, -0.41328439116477966, -0.5249900817871094, -0.07267680019140244, -0.24196678400039673, -0.14577968418598175, 0.08254043012857437, -0.00010087329428642988, -0.11352761089801788, 0.33055731654167175, 0.1416727602481842, -0.06619687378406525, 0.2904489040374756, 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0.28957802057266235, -0.0559496209025383, -0.40139898657798767, -0.4676150977611542, 0.03921669349074364, 0.2526329755783081, -0.19612784683704376, -0.15430848300457, -0.028148090466856956, 0.49234458804130554, 0.159358412027359, -0.38564160466194153, -0.028355099260807037, -0.3427291512489319, 0.27365925908088684, -0.13716596364974976, -0.34415125846862793, 0.141394704580307, 0.1707327514886856, 0.13726778328418732, -0.1911337822675705, -0.062189508229494095, 0.16865895688533783, 0.07947620749473572, 0.006616136059165001, -0.2642488181591034]" 323,Book03_128,542,3314,609,810,"Section CXXVIII ""Somaka said, 'O Brahmana! whatever is to be performed--do precisely as it may be necessary. As I am desirous of having a number of sons, I shall do all that may be prescribed by thee."" ""Lomasa said, ""Then the priest officiated in the sacrifice in which Jantu was offered as the victim. But the mothers is in pity forcibly snatched the son and took him away. And they cried, 'We are undone!' And they were smitten with torturing grief and they caught hold of Jantu by his right hand, and wept in a piteous way. But the officiating priest held the boy by the right hand and pulled him. And like female ospreys they screamed in agony! but the priest dragged the son killed him and made a burnt offering of his fat in the proper form. And, O delight of the race of Kuru! While the fat was being made an offering of the agonised mothers smelt its smell, and of a sudden fell to the ground (and swooned away.) And then all those lovely women became with child, and O lord of men! O scion of Bharata's race! When ten months had passed a full century of sons was born to Somaka begotten on all those women. And, O monarch of the earth! Jantu became the eldest and was born of his former mother and he became the most beloved to the women,--not so were their own sons. And on his back there was that mark of gold and of that century of sons, he was also superior in merit. Then that family priest of Somaka departed this life as also Somaka after a certain time. Now he beheld that the priest was being grilled in a terrible hell. And thereupon he questioned him, 'Why art thou, O Brahmana! being grilled in this hell?"" Then the family priest exceedingly scorched with fire, spake to him saying, 'This is the outcome of my having officiated in that sacrifice of thine.' O king, hearing this, the saintly king thus spake to the god who meteth out punishments to departed souls, 'I shall enter here. Set free my officiating priest; this reversed man is being grilled by hell-fire on my account only.' ""Dharmaraja thereat answered thus, 'One cannot enjoy or suffer for another person's acts. O best of speakers! these are the fruits of thy acts; see it here.' ""Somaka said, 'Without this Brahmana here, I desire not go to the blessed regions. My desire is to dwell in company with this very man, either in the abode of the gods, or in hell, for, O Dharmaraja! my deed is identical with what hath been done by him and the fruit of our virtuous or evil deed must be the same for both of us.' ""Dharmaraja said, 'O king! If this is thy wish, then taste with him the fruit of that act, for the same period that he must do. After that thou shall go to the blessed regions.' ""Lomasa said, The lotus-eyed king did all that exactly in the way prescribed to him. And when his sins were worked off, he was set free together with the priest. O king! Fond of the priest as he was, he won all those blessings to which he had entitled himself by his meritorious acts and shared everything with the family priest. This is his hermitage which looketh lovely before our eyes. Any one would attain the blessed regions, if he should spend six nights here controlling his passions. O king of kings! O leader of the tribe of Kurus! Here, free from excitement and self-controlled, we must spend six nights. Be thou ready therefor.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXVIII ""Somaka said, 'O Brahmana! whatever is to be performed--do precisely as it may be necessary. As I am desirous of having a number of sons, I shall do all that may be prescribed by thee."" ""Lomasa said, ""Then the priest officiated in the sacrifice in which Jantu was offered as the victim. But the mothers is in pity forcibly snatched the son and took him away. And they cried, 'We are undone!' And they were smitten with torturing grief and they caught hold of Jantu by his right hand, and wept in a piteous way. But the officiating priest held the boy by the right hand and pulled him. And like female ospreys they screamed in agony! but the priest dragged the son killed him and made a burnt offering of his fat in the proper form. And, O delight of the race of Kuru! While the fat was being made an offering of the agonised mothers smelt its smell, and of a sudden fell to the ground (and swooned away.) And then all those lovely women became with child, and O lord of men! O scion of Bharata's race! When ten months had passed a full century of sons was born to Somaka begotten on all those women. And, O monarch of the earth! Jantu became the eldest and was born of his former mother and he became the most beloved to the women,--not so were their own sons. And on his back there was that mark of gold and of that century of sons, he was also superior in merit. Then that family priest of Somaka departed this life as also Somaka after a certain time. Now he beheld that the priest was being grilled in a terrible hell. And thereupon he questioned him, 'Why art thou, O Brahmana! being grilled in this hell?"" Then the family priest exceedingly scorched with fire, spake to him saying, 'This is the outcome of my having officiated in that sacrifice of thine.' O king, hearing this, the saintly king thus spake to the god who meteth out punishments to departed souls, 'I shall enter here. Set free my officiating priest; this reversed man is being grilled by hell-fire on my account only.' ""Dharmaraja thereat answered thus, 'One cannot enjoy or suffer for another person's acts. O best of speakers! these are the fruits of thy acts; see it here.' ""Somaka said, 'Without this Brahmana here, I desire not go to the blessed regions. My desire is to dwell in company with this very man, either in the abode of the gods, or in hell, for, O Dharmaraja! my deed is identical with what hath been done by him and the fruit of our virtuous or evil deed must be the same for both of us.' ""Dharmaraja said, 'O king! If this is thy wish, then taste with him the fruit of that act, for the same period that he must do. After that thou shall go to the blessed regions.' ""Lomasa said, The lotus-eyed king did all that exactly in the way prescribed to him. And when his sins were worked off, he was set free together with the priest. O king! Fond of the priest as he was, he won all those blessings to which he had entitled himself by his meritorious acts and shared everything with the family priest. This is his hermitage which looketh lovely before our eyes. Any one would attain the blessed regions, if he should spend six nights here controlling his passions. O king of kings! O leader of the tribe of Kurus! Here, free from excitement and self-controlled, we must spend six nights. Be thou ready therefor.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was King Somaka's initial response when he learned that he needed to sacrifice his son, Jantu, in the ceremony to have a hundred sons? Answer 1: King Somaka expressed his willingness to perform the ceremony as prescribed by his family priest, stating that he was desirous of having a large number of sons and would do whatever was necessary to achieve it. Reference 1: ""Somaka said, 'O Brahmana! whatever is to be performed--do precisely as it may be necessary. As I am desirous of having a number of sons, I shall do all that may be prescribed by thee.'"" Question 2: What happened during the sacrificial ceremony when the mothers forcibly snatched Jantu away, and how did they react? Answer 2: During the sacrificial ceremony, when the mothers forcibly snatched Jantu away from the priest, they were filled with grief and cried out that they were undone. They held Jantu by his right hand and wept pitifully. The priest, however, managed to pull the boy away from them and proceeded to sacrifice him. Reference 2: ""But the mothers is in pity forcibly snatched the son and took him away. And they cried, 'We are undone!' And they were smitten with torturing grief and they caught hold of Jantu by his right hand, and wept in a piteous way. But the officiating priest held the boy by the right hand and pulled him."" Question 3: How did the mothers of Jantu react when they smelled the burnt offering of Jantu's fat during the ceremony? Answer 3: When the mothers of Jantu smelled the smell of Jantu's burnt offering during the ceremony, they fell to the ground and swooned away. Subsequently, all these women became pregnant, and each of them gave birth to a son. Reference 3: ""And of a sudden fell to the ground (and swooned away.) And then all those lovely women became with child..."" Question 4: What did King Somaka do upon seeing his family priest suffering in hell as a consequence of officiating in the sacrifice, and how did Dharmaraja respond to his plea? Answer 4: King Somaka, upon seeing his family priest suffering in hell, pleaded with Dharmaraja (Yudhishthira) to release the priest. He offered to share the same fate as the priest due to their identical deeds. Dharmaraja explained that one cannot enjoy or suffer the consequences of another person's actions, but he agreed to allow Somaka to share the same fate for a specific period after the priest's release. Reference 4: ""Somaka said, 'Without this Brahmana here, I desire not go to the blessed regions... If this is thy wish, then taste with him the fruit of that act, for the same period that he must do. 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-0.10171958059072495, 0.19406118988990784, -0.20687058568000793, -0.04526001960039139, -0.07138314843177795, 0.27490225434303284, 0.36318880319595337, -0.033899009227752686, -0.4238601624965668, -0.1809511035680771, 0.17474478483200073, -0.3952482044696808, -0.2454657107591629, 0.3511947989463806, 0.0726054310798645, 0.22844557464122772, -0.10983873903751373, -0.5153054594993591, 0.2867245078086853, 0.05052606016397476, 0.017312102019786835, -0.1847154200077057]" 324,Book03_129,543,4030,690,918,"Section CXXIX ""Lomasa said, 'Here, O king! The lord of born beings himself performed a sacrifice in former times,--the ceremony called Ishtikrita, which occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed near the Yamuna river. And having sacrificed there, he gave away ten Padmas (of gold coins) to the attendant priests, and he obtained the highest success by his sacrifices and austerities. And, O Kunti's son! This is the spot where that sovereign of the entire earth, Nahusha's son, Yayati, of unmeasured force, and who led a holy life, performed his sacrificial rites. He competed with Indra and performed his sacrifice here. Behold how the ground is studded with places for the sacrificial fires of various forms, and how the earth seems to be subsiding here under the pressure of Yayati's pious works. This is the Sami tree, which hath got but a single leaf, and this is a most excellent lake. Behold these lakes of Parasurama, and the hermitage of Narayana. O protector of earth! This is the path which was followed by Richika's son, of unmeasured energy, who roamed over the earth, practising the Yoga rites in the river Raupya. And, O delight of the tribe of Kurus! Hear what a Pisacha woman (she-goblin), who was decked with pestles for her ornaments, said (to a Brahmana woman), as I was reciting here the table of genealogy. (She said), ""Having eaten curd in Yugandhara, and lived in Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy sons. Having passed a single night here, if thou wilt spend the second, the events of the night will be different from those that have happened to thee in the day-time, O most righteous of Bharata's race! Today we shall spend the night at this very spot. O scion of Bharata's race! this is the threshold of the field of the Kurus. O king! At this very spot, the monarch Yayati, son of Nahusha, performed sacrificial rites, and made gifts of an abundance of gems. And Indra was pleased with those sacred rites. This is an excellent holy bathing-place on the river Yamuna, known as Plakshavatarana (descent of the banian tree). Men of cultured minds call it the entrance to the region of heaven. O respected sir! here, after having performed sacrificial rites of the Saraswata king, and making use of the sacrificial stake for their pestle, the highest order of saints performed the holy plunge prescribed at the end of a sacred ceremony. O monarch! King Bharata here performed sacrificial rites. To celebrate the horse-sacrifice, he here set free the horse who was the intended victim. That monarch had won the sovereignty of the earth by righteousness. The horse? he let go more than once were of a colour checkered with black. O tiger among men! it was here that Marutta sheltered by Samvartta, leader of saints, succeeded in performing excellent sacrifices. O sovereign of kings! Having taken his bath at this spot, one can behold all the worlds, and is purified from his evil deeds. Do thou, therefore, bathe at this spot.'"" Vaisampayana said, ""Then that most praiseworthy of Pandu's sons, there bathed with his brothers, while the mighty saints were uttering laudatory words to him. And he addressed the following words to Lomasa, 'O thou whose strength lieth in truthfulness! By virtue of this pious act, I behold all the worlds. And from this place, I behold that most praiseworthy of Pandu's sons Arjuna, the rider of white steed."" 'Lomasa said, 'It is even so, O thou of powerful arms! The saints of the highest order thus behold all the regions. Behold this holy Saraswati here, thronged by persons who look upon her as their sole refuge. O most praise worthy of men! having bathed here, thou wilt be free from all thy sins. O Kunti's son! here the celestial saints performed sacrificial rites of Saraswata king: and so did the saints and the royal saints. This is the altar of the lord of beings, five yojanas in extent on all sides round. And this is the field of the magnanimous Kurus, whose habit it was to perform sacrifices.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXIX ""Lomasa said, 'Here, O king! The lord of born beings himself performed a sacrifice in former times,--the ceremony called Ishtikrita, which occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed near the Yamuna river. And having sacrificed there, he gave away ten Padmas (of gold coins) to the attendant priests, and he obtained the highest success by his sacrifices and austerities. And, O Kunti's son! This is the spot where that sovereign of the entire earth, Nahusha's son, Yayati, of unmeasured force, and who led a holy life, performed his sacrificial rites. He competed with Indra and performed his sacrifice here. Behold how the ground is studded with places for the sacrificial fires of various forms, and how the earth seems to be subsiding here under the pressure of Yayati's pious works. This is the Sami tree, which hath got but a single leaf, and this is a most excellent lake. Behold these lakes of Parasurama, and the hermitage of Narayana. O protector of earth! This is the path which was followed by Richika's son, of unmeasured energy, who roamed over the earth, practising the Yoga rites in the river Raupya. And, O delight of the tribe of Kurus! Hear what a Pisacha woman (she-goblin), who was decked with pestles for her ornaments, said (to a Brahmana woman), as I was reciting here the table of genealogy. (She said), ""Having eaten curd in Yugandhara, and lived in Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy sons. Having passed a single night here, if thou wilt spend the second, the events of the night will be different from those that have happened to thee in the day-time, O most righteous of Bharata's race! Today we shall spend the night at this very spot. O scion of Bharata's race! this is the threshold of the field of the Kurus. O king! At this very spot, the monarch Yayati, son of Nahusha, performed sacrificial rites, and made gifts of an abundance of gems. And Indra was pleased with those sacred rites. This is an excellent holy bathing-place on the river Yamuna, known as Plakshavatarana (descent of the banian tree). Men of cultured minds call it the entrance to the region of heaven. O respected sir! here, after having performed sacrificial rites of the Saraswata king, and making use of the sacrificial stake for their pestle, the highest order of saints performed the holy plunge prescribed at the end of a sacred ceremony. O monarch! King Bharata here performed sacrificial rites. To celebrate the horse-sacrifice, he here set free the horse who was the intended victim. That monarch had won the sovereignty of the earth by righteousness. The horse? he let go more than once were of a colour checkered with black. O tiger among men! it was here that Marutta sheltered by Samvartta, leader of saints, succeeded in performing excellent sacrifices. O sovereign of kings! Having taken his bath at this spot, one can behold all the worlds, and is purified from his evil deeds. Do thou, therefore, bathe at this spot.'"" Vaisampayana said, ""Then that most praiseworthy of Pandu's sons, there bathed with his brothers, while the mighty saints were uttering laudatory words to him. And he addressed the following words to Lomasa, 'O thou whose strength lieth in truthfulness! By virtue of this pious act, I behold all the worlds. And from this place, I behold that most praiseworthy of Pandu's sons Arjuna, the rider of white steed."" 'Lomasa said, 'It is even so, O thou of powerful arms! The saints of the highest order thus behold all the regions. Behold this holy Saraswati here, thronged by persons who look upon her as their sole refuge. O most praise worthy of men! having bathed here, thou wilt be free from all thy sins. O Kunti's son! here the celestial saints performed sacrificial rites of Saraswata king: and so did the saints and the royal saints. This is the altar of the lord of beings, five yojanas in extent on all sides round. And this is the field of the magnanimous Kurus, whose habit it was to perform sacrifices.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What significant sacrifice did the lord of all beings perform in the past, and how long did it last? Answer 1: The lord of all beings performed a significant sacrifice called Ishtikrita in the past, which lasted for one thousand years. Reference 1: ""Lomasa said, 'Here, O king! The lord of born beings himself performed a sacrifice in former times,--the ceremony called Ishtikrita, which occupied one thousand years."" Question 2: Which ancient kings and personalities are associated with the sacred locations described in this passage? Answer 2: The sacred locations mentioned in this passage are associated with kings and personalities such as Amvarisha, Nahusha's son Yayati, Richika's son, King Bharata, Marutta, and the Saraswata king. Reference 2: ""This is the spot where that sovereign of the entire earth, Nahusha's son, Yayati, of unmeasured force, and who led a holy life, performed his sacrificial rites... King Bharata here performed sacrificial rites... Having taken his bath at this spot, one can behold all the worlds."" Question 3: What was the significance of the color of the horses set free by King Bharata at the sacrificial rites? Answer 3: The horses set free by King Bharata at the sacrificial rites were of a checkered color with black. This act was associated with the performance of righteous deeds and winning the sovereignty of the earth. Reference 3: ""O sovereign of kings! The horse he let go more than once were of a color checkered with black. O tiger among men! it was here that Marutta sheltered by Samvartta, leader of saints, succeeded in performing excellent sacrifices."" Question 4: What was the purpose of taking a bath at the Plakshavatarana, and what benefits were believed to be gained from this holy bathing-place? Answer 4: Taking a bath at Plakshavatarana, known as the entrance to the region of heaven, was believed to purify individuals from their sins. It was considered an excellent holy bathing-place that allowed one to behold all the worlds and gain spiritual purification. Reference 4: ""O monarch! Having taken his bath at this spot, one can behold all the worlds, and is purified from his evil deeds."" Question 5: What is the significance of the Saraswati river in the context of the sacred locations mentioned, and what benefits are associated with bathing in it? Answer 5: The Saraswati river is considered holy and thronged by people who see it as their sole refuge. Bathing in the Saraswati river is believed to free individuals from their sins and grant them the ability to behold all the regions and worlds. Reference 5: ""Behold this holy Saraswati here, thronged by persons who look upon her as their sole refuge. O most praiseworthy of men! having bathed here, thou wilt be free from all thy sins.""","[-0.09009622037410736, 0.16444382071495056, -0.2487127035856247, 0.2911710739135742, 0.13153019547462463, -0.05216546729207039, -0.0213214959949255, 0.4436047673225403, 0.06710799783468246, 0.078947514295578, -0.15064190328121185, 0.3249818682670593, 0.20045669376850128, -0.6261920928955078, 0.1711878627538681, -0.2680075168609619, -0.015443381853401661, 0.09914504736661911, -0.050213269889354706, 0.020304320380091667, -0.18808433413505554, 0.23401562869548798, -0.1104600578546524, 0.2086271196603775, -0.049801867455244064, -0.26536300778388977, 0.02849545329809189, 0.47198763489723206, -0.2686588764190674, -0.5680500864982605, 0.05282004550099373, -0.3098483085632324, -0.21907109022140503, 0.17173637449741364, -9.670262807048857e-05, -0.18875159323215485, 0.4852442145347595, -0.03118126280605793, -0.48745617270469666, 0.13947002589702606, -0.04799624904990196, 0.04758681356906891, 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If mortals breathe their last at this spot, they go to heaven. O king! Thousands upon thousands of men come to this place to die. A blessing was pronounced on this spot by Daksha, when he was engaged in sacrifice here, (in these words), 'Those men that shall die at this spot shall win a place in heaven.' Here is the beautiful and sacred river, Saraswati, full of water: and here, O lord of men, is the spot known as Vinasana, or the place where the Saraswati disappeared. Here is the gate of the kingdom of the Nishadas and it is from hatred for them that the Saraswati entered into the earth in order that the Nishadas might not see her. Here too is the sacred region of Chamashodbheda where the Saraswati once more became visible to them. And here she is joined by other sacred rivers running seawards. O conqueror of foes, here is that sacred spot known by the name of Sindhu--where Lopamudra accepted the great sage Agastya as her lord and, O thou whose effulgence is like unto that of the sun, here is the sacred tirtha called Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder is visible the region of Vishnupada. And here is the delightful and sacred river, Vipasa. From grief for the death of his sons the great sage Vasistha had thrown himself into this stream, after binding his limbs. And when he rose from the water, lo! he was unfettered. Look, O king with thy brothers at the sacred region of Kasmeera, frequented by holy sages. Here, O scion of Bharata's race, is the spot, where a conference took place between Agni and the sage Kasyapa, and also between Nahusha's son and the sages of the north. And, O great prince, Yonder is the gate of the Manasasarovara. In the midst of this mountain, a gap hath been opened by Rama. And here. O prince of prowess incapable of being baffled, is the well-known region of Vatikhanda, which, although adjacent to the gate of Videha, lieth on the north of it. And O bull among men, there is another very remarkable thing connected with this place,--namely, that on the waning of every yuga, the god Siva, having the power to assume any shape at will, may be seen with Uma and his followers. In Yonder lake also people desirous of securing welfare to the family, propitiate with sacrifices the holder of the great bow Pinaka, in the month of Chaitra. And persons of devotion having passions under control, performing their ablutions in this lake, become free from sins and, without doubt, attain to the holy regions. Here is the sacred tirtha called Ujjanaka, where the holy sage Vasistha with his wife Arundhati and also the sage Yavakri obtained tranquillity. Yonder is the lake Kausava, where grown the lotuses called Kausesaya, and here also is the sacred hermitage of Rukmini, where she attained peace, after conquering that evil passion, anger. I think, O prince, that thou hast heard something about that man of meditations, Bhrigutunga. There, O king, before thee is that lofty peak. And, O foremost of kings, yonder is Vitasta, the sacred stream that absolveth men from all sins. The water of this stream is extremely cool and limpid, and it is largely used by the great sages. O prince, behold the holy rivers Jala and Upajala, on either side of the Yamuna. By performing a sacrifice here, king Usinara surpassed in greatness Indra himself. And, O descendant of Bharata, desirous of testing Usinara's merit and also of bestowing boons on him, Indra and Agni presented themselves at his sacrificial ground. And Indra assuming the shape of a hawk, and Agni that of a pigeon, came up to that king. And the pigeon in fear of the hawk, fell upon the king's thigh, seeking his protection.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXX ""Lomasa said, 'O son of Bharata's race! If mortals breathe their last at this spot, they go to heaven. O king! Thousands upon thousands of men come to this place to die. A blessing was pronounced on this spot by Daksha, when he was engaged in sacrifice here, (in these words), 'Those men that shall die at this spot shall win a place in heaven.' Here is the beautiful and sacred river, Saraswati, full of water: and here, O lord of men, is the spot known as Vinasana, or the place where the Saraswati disappeared. Here is the gate of the kingdom of the Nishadas and it is from hatred for them that the Saraswati entered into the earth in order that the Nishadas might not see her. Here too is the sacred region of Chamashodbheda where the Saraswati once more became visible to them. And here she is joined by other sacred rivers running seawards. O conqueror of foes, here is that sacred spot known by the name of Sindhu--where Lopamudra accepted the great sage Agastya as her lord and, O thou whose effulgence is like unto that of the sun, here is the sacred tirtha called Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder is visible the region of Vishnupada. And here is the delightful and sacred river, Vipasa. From grief for the death of his sons the great sage Vasistha had thrown himself into this stream, after binding his limbs. And when he rose from the water, lo! he was unfettered. Look, O king with thy brothers at the sacred region of Kasmeera, frequented by holy sages. Here, O scion of Bharata's race, is the spot, where a conference took place between Agni and the sage Kasyapa, and also between Nahusha's son and the sages of the north. And, O great prince, Yonder is the gate of the Manasasarovara. In the midst of this mountain, a gap hath been opened by Rama. And here. O prince of prowess incapable of being baffled, is the well-known region of Vatikhanda, which, although adjacent to the gate of Videha, lieth on the north of it. And O bull among men, there is another very remarkable thing connected with this place,--namely, that on the waning of every yuga, the god Siva, having the power to assume any shape at will, may be seen with Uma and his followers. In Yonder lake also people desirous of securing welfare to the family, propitiate with sacrifices the holder of the great bow Pinaka, in the month of Chaitra. And persons of devotion having passions under control, performing their ablutions in this lake, become free from sins and, without doubt, attain to the holy regions. Here is the sacred tirtha called Ujjanaka, where the holy sage Vasistha with his wife Arundhati and also the sage Yavakri obtained tranquillity. Yonder is the lake Kausava, where grown the lotuses called Kausesaya, and here also is the sacred hermitage of Rukmini, where she attained peace, after conquering that evil passion, anger. I think, O prince, that thou hast heard something about that man of meditations, Bhrigutunga. There, O king, before thee is that lofty peak. And, O foremost of kings, yonder is Vitasta, the sacred stream that absolveth men from all sins. The water of this stream is extremely cool and limpid, and it is largely used by the great sages. O prince, behold the holy rivers Jala and Upajala, on either side of the Yamuna. By performing a sacrifice here, king Usinara surpassed in greatness Indra himself. And, O descendant of Bharata, desirous of testing Usinara's merit and also of bestowing boons on him, Indra and Agni presented themselves at his sacrificial ground. And Indra assuming the shape of a hawk, and Agni that of a pigeon, came up to that king. And the pigeon in fear of the hawk, fell upon the king's thigh, seeking his protection.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What blessing did Daksha pronounce on the spot where mortals breathe their last, and why is it considered significant? Answer 1: Daksha pronounced a blessing on the spot where mortals breathe their last, stating that those who die at this spot will go to heaven. This blessing is significant because it makes this place a destination for those seeking a heavenly afterlife. Reference 1: ""A blessing was pronounced on this spot by Daksha, when he was engaged in sacrifice here, (in these words), 'Those men that shall die at this spot shall win a place in heaven.'"" Question 2: Why did the Saraswati river disappear at the place known as Vinasana, and how did it reappear to the Nishadas? Answer 2: The Saraswati river disappeared at the place known as Vinasana because of the hatred of the Nishadas. It reappeared to the Nishadas at the sacred region of Chamashodbheda. This disappearance and reappearance are significant events associated with the Saraswati river. Reference 2: ""Here is the gate of the kingdom of the Nishadas and it is from hatred for them that the Saraswati entered into the earth in order that the Nishadas might not see her. Here too is the sacred region of Chamashodbheda where the Saraswati once more became visible to them."" Question 3: What is the importance of the region of Prabhasa, and what is its significance in terms of sin removal? Answer 3: The region of Prabhasa is significant because it is favored by Indra and is believed to remove all sins. It serves as a holy and purifying place for those seeking to cleanse themselves of their misdeeds. Reference 3: ""And, O thou whose effulgence is like unto that of the sun, here is the sacred tirtha called Prabhasa, the favoured spot of Indra and which removeth all sins."" Question 4: Who was King Usinara, and what distinguished merit did he achieve through a sacrifice performed near the rivers Jala and Upajala? Answer 4: King Usinara was a king known for his greatness and merit. He achieved the distinguished merit of surpassing even Indra in greatness through a sacrifice performed near the rivers Jala and Upajala. Indra and Agni tested his merit and bestowed boons upon him. Reference 4: ""By performing a sacrifice here, king Usinara surpassed in greatness Indra himself. 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This hermitage is graced with cocoanut trees. Here Swetaketu beheld the goddess Saraswati in her human shape, and spake unto her, saying, 'May I be endowed with the gift of speech!"" In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of Kahoda, who stood to each other in the relation of uncle and nephew, were the best of those conversant with the sacred lore. Those two Brahmanas, of matchless energy, who bore unto each other the relationship of uncle and nephew, went into the sacrificial ground of king Janaka and there defeated Vandin in a controversy. Worship, O son of Kunti, with thy brothers, the sacred hermitage of him who had for his grandson Ashtavakra, who, even when a mere child, had caused Vandin to be drowned in a river, after having defeated him in a (literary) contest.' ""Yudhishthira said, Tell me, O Lomasa, all about the power of this man, who had in that way defeated Vandin. Why was he born as Ashtavakra (crooked in eight parts in his body)?"" ""Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued passions, and entirely devoted to the service of his preceptor and who had continued his studies long. The Brahmana had served his tutor long, and his preceptor, recognising his service, gave him his own daughter, Sujata, in marriage, as well as a mastery over the Shastras. And she became with child, radiant as fire. And the embryo addressed his father while employed in reading, 'O father, thou hast been reading the whole night, but (of all that) thy reading doth not seem to me correct. Even in my fetal state I have, by thy favour, become versed in the Shastras and the Vedas with their several branches. I say, O father, that what proceeds from thy mouth, is not correct.' Thus insulted in the presence of his disciples, the great sage in anger cursed his child in the womb, saying, 'Because thou speakest thus even while in the womb, therefore thou shalt be crooked in eight parts of the body.' The child was accordingly born crooked, and the great sage was ever after known by the name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same age with himself. Afflicted by the growth of the child in the womb, Sujata, desirous of riches, conciliating her husband who had no wealth told him in private: 'How shall I manage, O great sage, the tenth month of my pregnancy having come? Thou hast no substance whereby I may extricate myself from the exigencies, after I have been delivered."" Thus addressed by his wife, Kahoda went unto king Janaka for riches. He was there defeated in a controversy by Vandin, well versed in the science of arguments, and (in consequence) was immersed into water. And hearing that his son-in-law had been defeated in a controversy by Vandin and caused to be drowned by him, Uddalaka spake unto his daughter Sujata, saying, 'Thou shall keep it a secret from Ashtavakra.' She accordingly kept her counsel--so that Ashtavakra, when born, had heard nothing about the matter. And he regarded Uddalaka as his father and Swetaketu as his brother. And when Ashtavakra was in his twelfth year, Swetaketu one day saw the former seated on his father's lap. And thereat he pulled him by the hand, and on Ashtavakra's beginning to cry, he told him, 'It is not the lap of thy father.' This cruel communication went direct into Ashtavakra's heart and it pained him sorely. And he went home and asked his mother saying, 'Where is my father?' Thereupon Sujata who was greatly afflicted (by his question), and apprehending a curse told him all that had happened. And having heard all, the Brahmana at night said unto his uncle Swetaketu, 'Let us go unto the sacrifice of king Janaka, wherein many wonderful things are to be seen. There we shall listen to the controversy between the Brahmanas and shall partake of excellent food. Our knowledge also will increase. The recitation of the sacred Vedas is sweet to hear and is fraught with blessings.' Then they both--uncle and nephew--went unto the splendid sacrifice of king Janaka. And on being driven from the entrance, Ashtavakra met the king and addressed him in the following words."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXXII ""Lomasa said, 'See here, O lord of men, the sacred hermitage of Swetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras is so widely spread on earth. This hermitage is graced with cocoanut trees. Here Swetaketu beheld the goddess Saraswati in her human shape, and spake unto her, saying, 'May I be endowed with the gift of speech!"" In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of Kahoda, who stood to each other in the relation of uncle and nephew, were the best of those conversant with the sacred lore. Those two Brahmanas, of matchless energy, who bore unto each other the relationship of uncle and nephew, went into the sacrificial ground of king Janaka and there defeated Vandin in a controversy. Worship, O son of Kunti, with thy brothers, the sacred hermitage of him who had for his grandson Ashtavakra, who, even when a mere child, had caused Vandin to be drowned in a river, after having defeated him in a (literary) contest.' ""Yudhishthira said, Tell me, O Lomasa, all about the power of this man, who had in that way defeated Vandin. Why was he born as Ashtavakra (crooked in eight parts in his body)?"" ""Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued passions, and entirely devoted to the service of his preceptor and who had continued his studies long. The Brahmana had served his tutor long, and his preceptor, recognising his service, gave him his own daughter, Sujata, in marriage, as well as a mastery over the Shastras. And she became with child, radiant as fire. And the embryo addressed his father while employed in reading, 'O father, thou hast been reading the whole night, but (of all that) thy reading doth not seem to me correct. Even in my fetal state I have, by thy favour, become versed in the Shastras and the Vedas with their several branches. I say, O father, that what proceeds from thy mouth, is not correct.' Thus insulted in the presence of his disciples, the great sage in anger cursed his child in the womb, saying, 'Because thou speakest thus even while in the womb, therefore thou shalt be crooked in eight parts of the body.' The child was accordingly born crooked, and the great sage was ever after known by the name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same age with himself. Afflicted by the growth of the child in the womb, Sujata, desirous of riches, conciliating her husband who had no wealth told him in private: 'How shall I manage, O great sage, the tenth month of my pregnancy having come? Thou hast no substance whereby I may extricate myself from the exigencies, after I have been delivered."" Thus addressed by his wife, Kahoda went unto king Janaka for riches. He was there defeated in a controversy by Vandin, well versed in the science of arguments, and (in consequence) was immersed into water. And hearing that his son-in-law had been defeated in a controversy by Vandin and caused to be drowned by him, Uddalaka spake unto his daughter Sujata, saying, 'Thou shall keep it a secret from Ashtavakra.' She accordingly kept her counsel--so that Ashtavakra, when born, had heard nothing about the matter. And he regarded Uddalaka as his father and Swetaketu as his brother. And when Ashtavakra was in his twelfth year, Swetaketu one day saw the former seated on his father's lap. And thereat he pulled him by the hand, and on Ashtavakra's beginning to cry, he told him, 'It is not the lap of thy father.' This cruel communication went direct into Ashtavakra's heart and it pained him sorely. And he went home and asked his mother saying, 'Where is my father?' Thereupon Sujata who was greatly afflicted (by his question), and apprehending a curse told him all that had happened. And having heard all, the Brahmana at night said unto his uncle Swetaketu, 'Let us go unto the sacrifice of king Janaka, wherein many wonderful things are to be seen. There we shall listen to the controversy between the Brahmanas and shall partake of excellent food. Our knowledge also will increase. The recitation of the sacred Vedas is sweet to hear and is fraught with blessings.' Then they both--uncle and nephew--went unto the splendid sacrifice of king Janaka. And on being driven from the entrance, Ashtavakra met the king and addressed him in the following words."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Swetaketu and Ashtavakra, who were uncle and nephew, gain fame as scholars and engage in a controversy? Answer 1: Swetaketu and Ashtavakra gained fame as scholars through their profound knowledge of the sacred lore. They engaged in a controversy at king Janaka's sacrificial ground and defeated a scholar named Vandin in a dispute, which added to their reputation as scholars. Reference 1: ""Swetaketu, son of Uddalaka, and Ashtavakra, the son of Kahoda, who stood to each other in the relation of uncle and nephew, were the best of those conversant with the sacred lore. Those two Brahmanas, of matchless energy, who bore unto each other the relationship of uncle and nephew, went into the sacrificial ground of king Janaka and there defeated Vandin in a controversy."" Question 2: Why was Ashtavakra born with a crooked body, and what led to this unusual birth condition? Answer 2: Ashtavakra was born with a crooked body because his father, sage Uddalaka, cursed him while he was still in the womb. This curse was a result of Ashtavakra correcting his father's recitation of sacred texts even before birth, which angered Uddalaka. Reference 2: ""Thus insulted in the presence of his disciples, the great sage in anger cursed his child in the womb, saying, 'Because thou speakest thus even while in the womb, therefore thou shalt be crooked in eight parts of the body.'"" Question 3: What prompted Sujata, Ashtavakra's mother, to seek riches from her husband Kahoda? Answer 3: Sujata sought riches from her husband Kahoda because she was in the tenth month of her pregnancy and needed resources to manage the impending delivery. At that time, Kahoda had no wealth, and Sujata was concerned about her situation. Reference 3: ""Afflicted by the growth of the child in the womb, Sujata, desirous of riches, conciliating her husband who had no wealth told him in private: 'How shall I manage, O great sage, the tenth month of my pregnancy having come? Thou hast no substance whereby I may extricate myself from the exigencies, after I have been delivered.'"" Question 4: How did Ashtavakra learn about the circumstances of his birth and his relationship with Swetaketu? Answer 4: Ashtavakra learned about the circumstances of his birth and his relationship with Swetaketu when he was twelve years old. Swetaketu inadvertently revealed the truth to Ashtavakra when he pulled him by the hand and made a remark that caused Ashtavakra to inquire further. Sujata, Ashtavakra's mother, then revealed the entire story to him. Reference 4: ""And when Ashtavakra was in his twelfth year, Swetaketu one day saw the former seated on his father's lap. And thereat he pulled him by the hand, and on Ashtavakra's beginning to cry, he told him, 'It is not the lap of thy father.' This cruel communication went direct into Ashtavakra's heart and it pained him sorely.""","[0.2314516007900238, -0.09949126094579697, -0.22657470405101776, 0.22636517882347107, 0.2591007649898529, -0.18331319093704224, 0.12190495431423187, 0.1734863817691803, -0.010351663455367088, 0.1904544234275818, -0.12968364357948303, 0.11270074546337128, 0.10789787769317627, -0.2507368326187134, 0.13069945573806763, -0.32758426666259766, -0.022016266360878944, 0.030283793807029724, -0.09772524982690811, -0.28225234150886536, -0.1775897741317749, 0.20360185205936432, -0.1550336480140686, 0.05008430778980255, 0.29305392503738403, -0.1663002371788025, 0.2799570560455322, 0.4277157485485077, -0.4298715889453888, -0.27542194724082947, -0.06960684061050415, -0.33699098229408264, -0.31845924258232117, 0.15668226778507233, -9.948543447535485e-05, -0.030380109325051308, 0.3136197328567505, -0.010447428561747074, -0.1679234355688095, 0.22702482342720032, 0.20697464048862457, 0.14016598463058472, 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And all thy other desires will also be fulfilled. Return home, O Yavakri.' ""Having thus obtained the object of his desire, Yavakri came unto his father and said, The Vedas, O father, will be manifest unto thee as well as unto myself and I have obtained boons whereby we shall excel all men.' Thereat Bharadwaja said, 'O my son, as thou hast obtained the objects of thy desire, thou wilt be proud. And when thou art puffed up with pride and hast also become uncharitable, destruction will soon overtake thee. O my son, there is a current anecdote narrated by the gods. In ancient times, O son, there lived a sage named Valadhi, possessed of great energy. And in grief for the death of a child, he practised the severest penances to have a child that should be immortal. And he obtained a son even as he desired. But the gods, though very favourably disposed (towards him), did not yet make his son immortal like unto the gods. They said, 'On condition can a mortal being be made immortal. Thy son's life, however, shall depend on some instrumental cause.' Thereupon, Valadhi said, 'O chiefs of the celestials, these mountains have been existing eternally, and indestructible, let them be the instrumental cause of my son's life. Afterwards a son was born to the sage, named Medhavi. And he was of a very irritable temper. And hearing of (the incident of his birth), he grew haughty, and began to insult the sages. And he ranged over the earth, doing mischief to the munis. And one day, meeting with the learned sage Dhannushaksha endued with energy. Medhavi maltreated him. Thereupon, the former cursed him, saying, 'Be thou reduced to ashes.' Medhavi, however, was not reduced to ashes. Then Dhannushaksha caused the mountain which was the instrumental cause of Medhavi's life, to be shattered by buffaloes. And the boy perished, with the destruction of the instrumental cause of his life. And embracing his dead son, Medhavi's father began to bewail his fate. Now hear from me, O my son, what was chanted by the sages conversant with the Vedas, when they found the sage mourning. A mortal on no condition whatever can overcome what hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering even the mountain by buffaloes. Thus young ascetics, puffed up with pride for having obtained boons, perish in a short time. Be thou not one of them. This Raivya, O my son, is possessed of great energy, and his two sons are like him. Therefore, be thou vigilant--so as never to approach him. O my son, Raivya is a great ascetic of an irritable temper. When angry, he can do thee harm. Yavakri said, 'I shall do as thou biddest me. Of father, do thou not by any means entertain anxiety for that. Raivya deserveth my regard even as thou, my father.' Having replied unto his father in these sweet words, Yavakri, fearing nothing and nobody, began to delight in wantonly offending other munis."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Lomasa said 'Then Indra granted boons, as was prayed for by the mighty ascetic, Indra said, 'As thou desirest, the Vedas will be manifest unto thee, yea--even unto thy father. And all thy other desires will also be fulfilled. Return home, O Yavakri.' ""Having thus obtained the object of his desire, Yavakri came unto his father and said, The Vedas, O father, will be manifest unto thee as well as unto myself and I have obtained boons whereby we shall excel all men.' Thereat Bharadwaja said, 'O my son, as thou hast obtained the objects of thy desire, thou wilt be proud. And when thou art puffed up with pride and hast also become uncharitable, destruction will soon overtake thee. O my son, there is a current anecdote narrated by the gods. In ancient times, O son, there lived a sage named Valadhi, possessed of great energy. And in grief for the death of a child, he practised the severest penances to have a child that should be immortal. And he obtained a son even as he desired. But the gods, though very favourably disposed (towards him), did not yet make his son immortal like unto the gods. They said, 'On condition can a mortal being be made immortal. Thy son's life, however, shall depend on some instrumental cause.' Thereupon, Valadhi said, 'O chiefs of the celestials, these mountains have been existing eternally, and indestructible, let them be the instrumental cause of my son's life. Afterwards a son was born to the sage, named Medhavi. And he was of a very irritable temper. And hearing of (the incident of his birth), he grew haughty, and began to insult the sages. And he ranged over the earth, doing mischief to the munis. And one day, meeting with the learned sage Dhannushaksha endued with energy. Medhavi maltreated him. Thereupon, the former cursed him, saying, 'Be thou reduced to ashes.' Medhavi, however, was not reduced to ashes. Then Dhannushaksha caused the mountain which was the instrumental cause of Medhavi's life, to be shattered by buffaloes. And the boy perished, with the destruction of the instrumental cause of his life. And embracing his dead son, Medhavi's father began to bewail his fate. Now hear from me, O my son, what was chanted by the sages conversant with the Vedas, when they found the sage mourning. A mortal on no condition whatever can overcome what hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering even the mountain by buffaloes. Thus young ascetics, puffed up with pride for having obtained boons, perish in a short time. Be thou not one of them. This Raivya, O my son, is possessed of great energy, and his two sons are like him. Therefore, be thou vigilant--so as never to approach him. O my son, Raivya is a great ascetic of an irritable temper. When angry, he can do thee harm. Yavakri said, 'I shall do as thou biddest me. Of father, do thou not by any means entertain anxiety for that. Raivya deserveth my regard even as thou, my father.' Having replied unto his father in these sweet words, Yavakri, fearing nothing and nobody, began to delight in wantonly offending other munis."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Indra grant to Yavakri, the mighty ascetic, in response to his prayers? Answer 1: Indra granted Yavakri's prayers, promising that the Vedas would become manifest not only to him but also to his father. Additionally, Indra assured Yavakri that his other desires would be fulfilled. Reference 1: ""Indra said, 'As thou desirest, the Vedas will be manifest unto thee, yea--even unto thy father. And all thy other desires will also be fulfilled. Return home, O Yavakri.'"" Question 2: Why did Yavakri's father, Bharadwaja, caution him about the dangers of pride? Answer 2: Bharadwaja cautioned Yavakri about the dangers of pride because he foresaw that obtaining great boons and becoming proud could lead to Yavakri's downfall. He shared a cautionary tale about a sage named Valadhi, whose son's life was dependent on an instrumental cause and how the son's arrogance ultimately led to his destruction. Reference 2: ""O my son, as thou hast obtained the objects of thy desire, thou wilt be proud. And when thou art puffed up with pride and hast also become uncharitable, destruction will soon overtake thee."" Question 3: What was the story of the sage Valadhi and his son Medhavi, and how did it relate to the dangers of arrogance? Answer 3: Valadhi, a sage, obtained a son named Medhavi through severe penances. However, the gods did not grant him immortality and stated that his life would depend on an instrumental cause. Medhavi became arrogant and insulted sages, ultimately leading to his downfall when he encountered the sage Dhannushaksha, who cursed him. The curse did not affect Medhavi until Dhannushaksha shattered the mountain, which was the instrumental cause of Medhavi's life, with buffaloes. This story illustrated that even those who obtain boons can perish if they succumb to arrogance and disrespect. Reference 3: ""Thus young ascetics, puffed up with pride for having obtained boons, perish in a short time."" Question 4: Whom did Bharadwaja advise Yavakri to avoid and why? Answer 4: Bharadwaja advised Yavakri to avoid Raivya, a great ascetic with an irritable temper, along with his two sons. He warned Yavakri that Raivya's anger could be harmful, and it was essential for him to be vigilant and steer clear of Raivya and his sons. Reference 4: ""O my son, Raivya is a great ascetic of an irritable temper. 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And O son of Bharata, in that beautiful hermitage, adorned with trees bearing blossoms, he happened to behold the daughter-in-law of Raivya, sauntering about like a Kinnara woman. And having lost his senses through passion, Yavakri shamelessly spake unto the bashful maiden, saying, 'Be thou attached unto me.' Thereupon, knowing his nature, and afraid of a curse, as well as thinking of Raivya's power, she went unto him saying, 'I agree.' Then, O son of Bharata, taking him in private, she kept him chained. O conqueror of foes, returning to his hermitage, Raivya found his daughter-in-law, Paravasu's wife, in tears. O Yudhishthira, thereat consoling her with soft words, he enquired of her as to the cause of her grief. Thereupon, the beautiful damsel told him all that Yavakri had said unto her, and what she also had cleverly said unto him. Hearing of this gross misbehaviour of Yavakri, the mind of the sage flamed up, and he waxed exceedingly wroth. And being thus seized with passion, the great sage of a highly irascible temper, tore off a matted lock of his hair, and with holy mantras, offered it as a sacrifice on the sacred fire. At this, there sprang out of it a female exactly resembling his daughter-in-law. And then he plucked another matted lock of his hair, and again offered it as a sacrifice into the fire. Thereupon sprang out of it a demon, terrible to behold, and having fierce eyes. Then those, two spake unto Raivya, saying, 'What shall we do?' Thereat, the angry sage said unto them, 'Go and kill Yavakri.' Then saying, 'We shall do (as thou biddest)'--they two went away with the intention of slaying Yavakri. And with her charms, the female whom the large-hearted sage had created, robbed Yavakri of his sacred water-pot. Then with his uplifted spear the demon flew at Yavakri, when he had been deprived of his water-pot and rendered unclean. And seeing the demon approach with uplifted spear for the purpose of slaying him, Yavakri rose up all on a sudden and fled towards a tank. But finding it devoid of water, he hurried towards all the rivers. But they too were all dried up. And being obstructed again and again by the fierce demon, holding the spear, Yavakri in fright attempted to enter into the Agnihotra room of his father. But there, O king, he was repulsed by a blind Sudra warder, and he remained at the door, grasped by the man. And, finding Yavakri thus grasped by the Sudra, the demon hurled his spear at him, and thereupon he fell down dead, pierced in the heart. After slaying Yavakri, the demon went back to Raivya, and with the permission of that sage, began to live with the female."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXXVI ""Lomasa said, 'One day in the month of Chaitra, while fearlessly wandering at large, Yavakri approached the hermitage of Raivya. And O son of Bharata, in that beautiful hermitage, adorned with trees bearing blossoms, he happened to behold the daughter-in-law of Raivya, sauntering about like a Kinnara woman. And having lost his senses through passion, Yavakri shamelessly spake unto the bashful maiden, saying, 'Be thou attached unto me.' Thereupon, knowing his nature, and afraid of a curse, as well as thinking of Raivya's power, she went unto him saying, 'I agree.' Then, O son of Bharata, taking him in private, she kept him chained. O conqueror of foes, returning to his hermitage, Raivya found his daughter-in-law, Paravasu's wife, in tears. O Yudhishthira, thereat consoling her with soft words, he enquired of her as to the cause of her grief. Thereupon, the beautiful damsel told him all that Yavakri had said unto her, and what she also had cleverly said unto him. Hearing of this gross misbehaviour of Yavakri, the mind of the sage flamed up, and he waxed exceedingly wroth. And being thus seized with passion, the great sage of a highly irascible temper, tore off a matted lock of his hair, and with holy mantras, offered it as a sacrifice on the sacred fire. At this, there sprang out of it a female exactly resembling his daughter-in-law. And then he plucked another matted lock of his hair, and again offered it as a sacrifice into the fire. Thereupon sprang out of it a demon, terrible to behold, and having fierce eyes. Then those, two spake unto Raivya, saying, 'What shall we do?' Thereat, the angry sage said unto them, 'Go and kill Yavakri.' Then saying, 'We shall do (as thou biddest)'--they two went away with the intention of slaying Yavakri. And with her charms, the female whom the large-hearted sage had created, robbed Yavakri of his sacred water-pot. Then with his uplifted spear the demon flew at Yavakri, when he had been deprived of his water-pot and rendered unclean. And seeing the demon approach with uplifted spear for the purpose of slaying him, Yavakri rose up all on a sudden and fled towards a tank. But finding it devoid of water, he hurried towards all the rivers. But they too were all dried up. And being obstructed again and again by the fierce demon, holding the spear, Yavakri in fright attempted to enter into the Agnihotra room of his father. But there, O king, he was repulsed by a blind Sudra warder, and he remained at the door, grasped by the man. And, finding Yavakri thus grasped by the Sudra, the demon hurled his spear at him, and thereupon he fell down dead, pierced in the heart. After slaying Yavakri, the demon went back to Raivya, and with the permission of that sage, began to live with the female."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What led to the conflict between Yavakri and Raivya, and how did it escalate? Answer 1: The conflict between Yavakri and Raivya began when Yavakri approached Raivya's daughter-in-law with amorous intentions. She agreed but later tricked Yavakri and kept him chained. When Raivya discovered this misbehavior, he became furious. He sacrificed a matted lock of his hair into the sacred fire, creating a female resembling his daughter-in-law and a fierce demon. He then ordered them to kill Yavakri, which escalated the situation. Reference 1: ""O conqueror of foes, returning to his hermitage, Raivya found his daughter-in-law, Paravasu's wife, in tears... Hearing of this gross misbehaviour of Yavakri, the mind of the sage flamed up, and he waxed exceedingly wroth."" Question 2: How did Yavakri attempt to escape from the demon sent to kill him, and what were the consequences of his flight? Answer 2: Yavakri, after being confronted by the demon, tried to escape by running towards various rivers and tanks. However, he found that all the water sources were dried up. He then attempted to seek refuge in his father's Agnihotra room but was stopped by a blind Sudra warder. In his frightened state, Yavakri was ultimately pierced in the heart and killed by the demon's spear. Reference 2: ""And being obstructed again and again by the fierce demon, holding the spear, Yavakri in fright attempted to enter into the Agnihotra room of his father. But there, O king, he was repulsed by a blind Sudra warder, and he remained at the door, grasped by the man."" Question 3: What did Raivya do after Yavakri's death, and what happened to the female created by the sage? Answer 3: After Yavakri's death, Raivya allowed the demon, who had killed Yavakri, to live with the female created by the sage. The text does not provide further details about the fate or actions of the female character. Reference 3: ""After slaying Yavakri, the demon went back to Raivya, and with the permission of that sage, began to live with the female.""","[0.3369559645652771, -0.07169259339570999, -0.23745113611221313, 0.024790093302726746, 0.02566692791879177, -0.06813883781433105, 0.22817711532115936, 0.29360097646713257, -0.10263911634683609, -0.0640895739197731, -0.20440968871116638, 0.1271088421344757, 0.26154857873916626, -0.289750874042511, 0.056596603244543076, -0.2148357629776001, 0.13861535489559174, 0.03146082162857056, -0.006142768077552319, -0.008625729940831661, -0.07372964173555374, 0.265959233045578, -0.1325025111436844, 0.34059274196624756, 0.36690858006477356, -0.17467205226421356, -0.15464253723621368, 0.5961194038391113, -0.14560191333293915, -0.3056212365627289, 0.07538352161645889, -0.26695120334625244, -0.17993438243865967, 0.32378560304641724, -0.00010015926818596199, -0.039452604949474335, 0.19935503602027893, 0.008376754820346832, -0.21347318589687347, 0.0758262425661087, 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And because his son had been slain, the sacrificial fires which used to welcome him everyday, did not on that day come forward to welcome him. And marking this change in the Agnihotra, the great sage asked the blind Sudra warder seated there, saying, 'Why is it. O Sudra, that the fires rejoice not at sight of me? Thou too dost not rejoice as is thy wont. Is it all well with my hermitage? I hope that my son of little sense had not gone to the sage Raivya. Answer speedily, O Sudra, all these questions of mine. My mind misgiveth me.' The Sudra said, 'Thy son of little sense had gone to the sage Raivya, and therefore it is that lie lieth prostrate (on the ground), having been slain by a powerful demon. Being attacked by the Rakshasa, holding a spear, he attempted to force his way into this room, and I therefore barred his way with my arms. Then desirous of having water in an unclean state, as he stood hopeless, he was slain by the vehement Rakshasa, carrying a spear in his hand.' On hearing from the Sudra of this great calamity, Bharadwaja, sorely afflicted with grief, began to lament, embracing his dead son. And he said, 'O my son, it is for the good of the Brahmanas that thou didst practise penances, with the intention that the Vedas unstudied by any Brahmana whatever might be manifest unto thee. Thy behaviour towards the Brahmanas had always been for their good, and thou hadst also been innocent in regard to all creatures. But, alas! (at last) thou didst lapse into rudeness. I had prohibited thee, O my son, from visiting the residence of Raivya; but alas! to that very hermitage, (destructive to thee) as the god of death himself, Yama, didst thou repair. Evil-minded is that man, who, (knowing that I am an old man), and also that (Yavakri) was my only son, had given way to wrath. It is through the agency of Raivya that I have sustained the loss of my child. Without thee, O my son, I shall give up my life, the most precious thing in the world. In grief for the death of my son, I renounce my life; but this I say that Raivya's eldest son shall in a short time kill him although he be innocent. Blessed are those to whom children have never been born, for they lead a happy life, without having to experience the grief (incident to the death of a child). Who in this world can be more wicked than those who from affliction, and deprived of their sense by sorrow consequent upon the death of a child, curse even their dearest friend! I found my son dead, and, therefore, have cursed my dearest friend. Ah! what second man can there be in this world, destined to suffer so grievous a misfortune!' Having lamented long Bharadwaja cremated his son and then himself entered into a full-blazing fire.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXXVII ""Lomasa said, 'O son of Kunti, Bharadwaja returned to his hermitage after performing the ritual duties of the day, and having collected the sacrificial fuel. And because his son had been slain, the sacrificial fires which used to welcome him everyday, did not on that day come forward to welcome him. And marking this change in the Agnihotra, the great sage asked the blind Sudra warder seated there, saying, 'Why is it. O Sudra, that the fires rejoice not at sight of me? Thou too dost not rejoice as is thy wont. Is it all well with my hermitage? I hope that my son of little sense had not gone to the sage Raivya. Answer speedily, O Sudra, all these questions of mine. My mind misgiveth me.' The Sudra said, 'Thy son of little sense had gone to the sage Raivya, and therefore it is that lie lieth prostrate (on the ground), having been slain by a powerful demon. Being attacked by the Rakshasa, holding a spear, he attempted to force his way into this room, and I therefore barred his way with my arms. Then desirous of having water in an unclean state, as he stood hopeless, he was slain by the vehement Rakshasa, carrying a spear in his hand.' On hearing from the Sudra of this great calamity, Bharadwaja, sorely afflicted with grief, began to lament, embracing his dead son. And he said, 'O my son, it is for the good of the Brahmanas that thou didst practise penances, with the intention that the Vedas unstudied by any Brahmana whatever might be manifest unto thee. Thy behaviour towards the Brahmanas had always been for their good, and thou hadst also been innocent in regard to all creatures. But, alas! (at last) thou didst lapse into rudeness. I had prohibited thee, O my son, from visiting the residence of Raivya; but alas! to that very hermitage, (destructive to thee) as the god of death himself, Yama, didst thou repair. Evil-minded is that man, who, (knowing that I am an old man), and also that (Yavakri) was my only son, had given way to wrath. It is through the agency of Raivya that I have sustained the loss of my child. Without thee, O my son, I shall give up my life, the most precious thing in the world. In grief for the death of my son, I renounce my life; but this I say that Raivya's eldest son shall in a short time kill him although he be innocent. Blessed are those to whom children have never been born, for they lead a happy life, without having to experience the grief (incident to the death of a child). Who in this world can be more wicked than those who from affliction, and deprived of their sense by sorrow consequent upon the death of a child, curse even their dearest friend! I found my son dead, and, therefore, have cursed my dearest friend. Ah! what second man can there be in this world, destined to suffer so grievous a misfortune!' Having lamented long Bharadwaja cremated his son and then himself entered into a full-blazing fire.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the reason for the change in the Agnihotra ritual, and how did Bharadwaja react to it? Answer 1: The reason for the change in the Agnihotra ritual was the death of Bharadwaja's son, Yavakri. When Bharadwaja returned to his hermitage, the sacrificial fires, which used to welcome him daily, did not come forward to welcome him due to his son's death. Bharadwaja was deeply concerned about this change and inquired about it from the blind Sudra warder. Reference 1: ""And because his son had been slain, the sacrificial fires which used to welcome him everyday, did not on that day come forward to welcome him. And marking this change in the Agnihotra, the great sage asked the blind Sudra warder seated there..."" Question 2: How did Yavakri meet his demise, and what were the circumstances leading to his death? Answer 2: Yavakri met his demise when he was attacked by a powerful demon who wielded a spear. He had gone to the hermitage of Raivya, and upon returning, he found the water sources dried up and was unable to purify himself. As he attempted to enter his father's Agnihotra room, the blind Sudra warder barred his way, and in desperation for water, Yavakri was slain by the fierce Rakshasa carrying a spear. Reference 2: ""Being attacked by the Rakshasa, holding a spear, he attempted to force his way into this room, and I therefore barred his way with my arms. Then desirous of having water in an unclean state, as he stood hopeless, he was slain by the vehement Rakshasa, carrying a spear in his hand."" Question 3: What did Bharadwaja do upon learning about his son's death, and what did he say about the consequences of cursing in grief? Answer 3: Upon learning about his son's death, Bharadwaja was overcome with grief. He lamented the loss of his son and cursed Raivya for the tragedy. Bharadwaja, in his sorrow, expressed that those who have never had children are blessed and that the grief of losing a child can lead people to curse even their dearest friends. He ultimately decided to enter into a blazing fire. Reference 3: ""Having lamented long Bharadwaja cremated his son and then himself entered into a full-blazing fire."" Question 4: What was the significance of Yavakri's quest to manifest the Vedas, and how did it relate to his actions? Answer 4: Yavakri's quest to manifest the Vedas was driven by his desire to contribute to the knowledge and well-being of Brahmanas. He intended to study the Vedas unstudied by any other Brahmana to benefit his community. However, his actions, such as visiting Raivya's hermitage and misbehaving with Raivya's daughter-in-law, led to unfortunate consequences and his eventual demise. Reference 4: ""O my son, it is for the good of the Brahmanas that thou didst practise penances, with the intention that the Vedas unstudied by any Brahmana whatever might be manifest unto thee.""","[0.3557380437850952, 0.11520212888717651, -0.2454821914434433, 0.12248780578374863, 0.25964444875717163, -0.08040617406368256, 0.2912706136703491, 0.42855551838874817, 0.03823279216885567, 0.10604008287191391, -0.2478434443473816, 0.046826235949993134, 0.1859065294265747, -0.5910655856132507, 0.12013766169548035, -0.07401316612958908, 0.04009777680039406, -0.009549078531563282, -0.14323699474334717, -0.12250135093927383, 0.04008360952138901, 0.21762974560260773, -0.2521302402019501, 0.29640835523605347, 0.18730323016643524, -0.05578108876943588, 0.035585079342126846, 0.6405863165855408, -0.10684330761432648, -0.45465442538261414, -0.0507037527859211, -0.38730794191360474, -0.10037557035684586, 0.3655906319618225, -0.0001003676006803289, -0.03014175407588482, 0.20304365456104279, 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And the two sons of Raivya, Arvavasu and Paravasu, were engaged by that intelligent monarch, to assist him in the performance of the ceremony. And, O son of Kunti, taking the permission of their father, they two went to the sacrifice, while Raivya with Paravasu's wife remained in the hermitage. And it came to pass that one day, desirous of seeing his wife. Paravasu returned home alone. And he met his father in the wood, wrapped in the skin of a black antelope. And the night was far advanced and dark; and Paravasu, blinded by drowsiness in that deep wood, mistook his father for a straggling deer. And mistaking him for a deer, Paravasu, for the sake of personal safety, unintentionally killed his father. Then, O son of Bharata, after performing the funeral rites (of his father), he returned to the sacrifice and there addressed his brother saying, 'Thou wilt never be able to perform this task unassisted. I again, have killed our father, mistaking him for a deer. O brother, for me do thou observe a vow, prescribed in the case of killing a Brahmana. O Muni, I shall be able to perform this work (sacrifice), without any assistant.' Arvavasu said, 'Do thou then thyself officiate at this sacrifice of the gifted Vrihadyumna; and for thee will I, bringing my senses under perfect control, observe the vow prescribed in the case of slaying a Brahmana.' ""Lomasa said, 'Having observed the vow relative to the killing of a Brahmana, the sage Arvavasu came back to the sacrifice. Seeing his brother arrive, Paravasu, in accents choked with malice, addressed Vrihadyumna, saying, 'O king, see that this slayer of a Brahmana enter not into thy sacrifice, nor look at it. Even by a glance, the killer of a Brahmana can, without doubt, do thee harm.' O lord of men, immediately on hearing this, the king ordered his attendants (to turn out Arvavasu). O king, on being driven out by the king's attendants, and repeatedly addressed by them--'O slayer of a Brahmana--Arvavasu more than once cried, 'It is not I that have killed a Brahmana. Not did he own that he had observed the vow for his own sake. He said that his brother had committed the sin, and that he had freed him therefrom.' Having said this in anger, and being reprimanded by the attendants, the Brahmana sage of austere penances, retired in silence into the woods. There betaking himself to the severest penances, the great Brahmana sought the protection of the Sun. Thereupon, the revelation teaching the mantra relative to the worship of the Sun, became manifest unto him and that eternal deity who obtaineth his share (of the sacrificial butter) first, appeared before him in an embodied form.' ""Lomasa said, 'The celestials, O king, were well pleased with Arvavasu for his acts. And they made him engaged as the chief priest in the sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then Agni and the other celestials (of their own accord) bestowed boons on Arvavasu. And they also prayed that his father might be restored to life. He further prayed that his brother might be absolved from his sin; that his father might have no recollection of his having been slain; that Bharadwaja and Yavakri might both be restored to life; and that the solar revelation might attain celebrity (on earth). Then the god said, 'So be it,' and conferred on him other boons also. Thereat, O Yudhishthira, all of these persons regained their life. Yavakri now addressed Agni and the other deities, saying, 'I had obtained a knowledge of all the Vedas, and also practised penances. How came it then, O chiefs of the immortals, that Raivya succeeded in killing me in that way?' Thereupon the gods said, 'O Yavakri, never act again as those have done. What thou askest about is quite possible, for thou hast learnt the Vedas without exertion, and without the help of a preceptor. But this man (Raivya) bearing various troubles, had satisfied his preceptor by his conduct, and obtained (from the latter) the excellent Vedas through great exertions and in a long time.' ""Lomasa said, 'Having said this to Yavakri, and restored all those to life, the celestials with Indra at their head, ascended to heaven. Here, O Yudhishthira, is the sacred hermitage of that sage embellished with trees bearing blossoms and fruits at all seasons. O tiger among kings, dwelling at this spot, thou wilt be delivered from all thy sins.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXXVIII ""Lomasa said, 'At that very time, the mighty king, Vrihadyumna, of high fortune, who was the Yajamana of Raivya, commenced a sacrifice. And the two sons of Raivya, Arvavasu and Paravasu, were engaged by that intelligent monarch, to assist him in the performance of the ceremony. And, O son of Kunti, taking the permission of their father, they two went to the sacrifice, while Raivya with Paravasu's wife remained in the hermitage. And it came to pass that one day, desirous of seeing his wife. Paravasu returned home alone. And he met his father in the wood, wrapped in the skin of a black antelope. And the night was far advanced and dark; and Paravasu, blinded by drowsiness in that deep wood, mistook his father for a straggling deer. And mistaking him for a deer, Paravasu, for the sake of personal safety, unintentionally killed his father. Then, O son of Bharata, after performing the funeral rites (of his father), he returned to the sacrifice and there addressed his brother saying, 'Thou wilt never be able to perform this task unassisted. I again, have killed our father, mistaking him for a deer. O brother, for me do thou observe a vow, prescribed in the case of killing a Brahmana. O Muni, I shall be able to perform this work (sacrifice), without any assistant.' Arvavasu said, 'Do thou then thyself officiate at this sacrifice of the gifted Vrihadyumna; and for thee will I, bringing my senses under perfect control, observe the vow prescribed in the case of slaying a Brahmana.' ""Lomasa said, 'Having observed the vow relative to the killing of a Brahmana, the sage Arvavasu came back to the sacrifice. Seeing his brother arrive, Paravasu, in accents choked with malice, addressed Vrihadyumna, saying, 'O king, see that this slayer of a Brahmana enter not into thy sacrifice, nor look at it. Even by a glance, the killer of a Brahmana can, without doubt, do thee harm.' O lord of men, immediately on hearing this, the king ordered his attendants (to turn out Arvavasu). O king, on being driven out by the king's attendants, and repeatedly addressed by them--'O slayer of a Brahmana--Arvavasu more than once cried, 'It is not I that have killed a Brahmana. Not did he own that he had observed the vow for his own sake. He said that his brother had committed the sin, and that he had freed him therefrom.' Having said this in anger, and being reprimanded by the attendants, the Brahmana sage of austere penances, retired in silence into the woods. There betaking himself to the severest penances, the great Brahmana sought the protection of the Sun. Thereupon, the revelation teaching the mantra relative to the worship of the Sun, became manifest unto him and that eternal deity who obtaineth his share (of the sacrificial butter) first, appeared before him in an embodied form.' ""Lomasa said, 'The celestials, O king, were well pleased with Arvavasu for his acts. And they made him engaged as the chief priest in the sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then Agni and the other celestials (of their own accord) bestowed boons on Arvavasu. And they also prayed that his father might be restored to life. He further prayed that his brother might be absolved from his sin; that his father might have no recollection of his having been slain; that Bharadwaja and Yavakri might both be restored to life; and that the solar revelation might attain celebrity (on earth). Then the god said, 'So be it,' and conferred on him other boons also. Thereat, O Yudhishthira, all of these persons regained their life. Yavakri now addressed Agni and the other deities, saying, 'I had obtained a knowledge of all the Vedas, and also practised penances. How came it then, O chiefs of the immortals, that Raivya succeeded in killing me in that way?' Thereupon the gods said, 'O Yavakri, never act again as those have done. What thou askest about is quite possible, for thou hast learnt the Vedas without exertion, and without the help of a preceptor. But this man (Raivya) bearing various troubles, had satisfied his preceptor by his conduct, and obtained (from the latter) the excellent Vedas through great exertions and in a long time.' ""Lomasa said, 'Having said this to Yavakri, and restored all those to life, the celestials with Indra at their head, ascended to heaven. Here, O Yudhishthira, is the sacred hermitage of that sage embellished with trees bearing blossoms and fruits at all seasons. O tiger among kings, dwelling at this spot, thou wilt be delivered from all thy sins.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What led to the tragic killing of Raivya by his son Paravasu? Answer 1: Raivya was accidentally killed by his son Paravasu when the latter, returning home alone at night, mistook his father for a deer in the dark forest. Due to Paravasu's drowsiness and fear, he unintentionally killed his father, thinking he was protecting himself from a wild animal. Reference 1: ""And it came to pass that one day, desirous of seeing his wife, Paravasu returned home alone. And he met his father in the wood, wrapped in the skin of a black antelope... mistaking him for a deer, Paravasu, for the sake of personal safety, unintentionally killed his father."" Question 2: What vow did Arvavasu observe, and how did it relate to the killing of a Brahmana? Answer 2: Arvavasu observed a vow related to the killing of a Brahmana due to his brother Paravasu accidentally killing their father, Raivya, whom Arvavasu initially mistook for a Brahmana slayer. Arvavasu resolved to perform the vow himself and let Paravasu officiate at King Vrihadyumna's sacrifice. Reference 2: ""Arvavasu came back to the sacrifice. Seeing his brother arrive, Paravasu, in accents choked with malice, addressed Vrihadyumna, saying, 'O king, see that this slayer of a Brahmana enter not into thy sacrifice, nor look at it... He said that his brother had committed the sin, and that he had freed him therefrom.'"" Question 3: What were the boons granted by the celestials to Arvavasu after he was wrongly accused of killing a Brahmana? Answer 3: The celestials, including Agni and others, were pleased with Arvavasu for his righteousness. They granted him several boons, which included being appointed as the chief priest in King Vrihadyumna's sacrifice, absolving his brother Paravasu from sin, erasing their father's memory of being slain, and restoring both Bharadwaja and Yavakri to life. Additionally, they ensured that the revelation teaching the mantra for the worship of the Sun became famous on Earth. Reference 3: ""Then the god said, 'So be it,' and conferred on him other boons also. Thereat, O Yudhishthira, all of these persons regained their life... and that the solar revelation might attain celebrity (on earth)."" Question 4: Why did the celestials advise Yavakri not to act like Raivya and what was the key difference between their knowledge of the Vedas? Answer 4: The celestials advised Yavakri not to act like Raivya because Raivya had obtained knowledge of the Vedas through great exertions and a long time of serving his preceptor with devotion, whereas Yavakri had learned the Vedas without exertion and without the help of a preceptor. The celestials emphasized that Raivya's efforts and hardships had earned him the knowledge of the Vedas and that Yavakri should not disregard the significance of those efforts. Reference 4: ""O Yavakri, never act again as those have done. What thou askest about is quite possible, for thou hast learnt the Vedas without exertion, and without the help of a preceptor. But this man (Raivya) bearing various troubles, had satisfied his preceptor by his conduct, and obtained (from the latter) the excellent Vedas through great exertions and in a long time.""","[0.33957087993621826, -0.08545397222042084, -0.2376573383808136, 0.05528711900115013, 0.1929958611726761, -0.2216554582118988, 0.27400559186935425, 0.20431777834892273, -0.30558156967163086, -0.003685845760628581, 0.01260336022824049, 0.25332313776016235, 0.3252965211868286, -0.4935256540775299, 0.15135392546653748, -0.09517610818147659, 0.046051785349845886, -0.1677282750606537, 0.14256949722766876, -0.04474679380655289, -0.09068356454372406, 0.12699958682060242, -0.1392575204372406, 0.27377307415008545, 0.2721838057041168, -0.05278942361474037, 0.0644284263253212, 0.6354019045829773, -0.1753847748041153, -0.4542863368988037, -0.04984552785754204, -0.4911631643772125, -0.17390471696853638, 0.1975843906402588, -0.00010218500392511487, -0.035880010575056076, 0.1148764118552208, -0.06707723438739777, 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This spot is pure and holy. Here Agni blazeth forth without intermission. No son of Manu is able to obtain a sight of this wonder. Therefore, O son of Pandu, concentrate your mind in order that he may intently behold these tirthas. Now wilt thou see the play-ground of the gods, marked with their footprints, as we have passed the mountain Kala. We shall now ascend that white rock--the mountain Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king of the Yakshas. O king, at this place eighty thousand fleet Gandharvas, and four times as many Kimpurushas and Yakshas of various shapes and forms, holding various weapons, attend upon Manibhadra, king of the Yakshas. In these regions their power is very great. And in speed they are even as the wind. They can, without doubt, displace even the lord of the celestials from his seat. Protected by them, and also watched over by the Rakshasas, these mountains have been rendered inaccessible. Therefore, O son of Pritha, do thou concentrate thy thoughts. Besides these, O son of Kunti, here are fierce ministers of Kuvera and his Rakshasa kindred. We shall have to meet them, and, therefore, O Kunti's son, gather up thy energies. O king the mountain Kailasa is six yojanas in height. It contains a gigantic jujube tree. And, O son of Kunti, numberless gods and Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas pass this way, in going towards Kuvera's palace. O king, protected by me, as well as by the might of Bhimasena, and also in virtue of thy own asceticism and self-command, do thou to-day mix with them. May king Varuna and Yama, conqueror of battles, and Ganga, and Yamuna, and this mountain, and the Maruts and the twin Aswins, and all rivers and lakes, vouchsafe thy safety. And, O effulgent one, mayst thou have safety from all the celestials and the Asuras, and the Vasus. O Goddess Ganga, I hear thy roar from this golden mountain, sacred to Indra. O Goddess of high fortune, in these mountainous regions, protect the king, worshipped by all of the Ajamidha race. O daughter of the mountain (Himalaya), this king is about to enter into these mountainous regions. Do thou, therefore, confer protection upon him.' ""Having thus addressed the river, Lomasa bade Yudhishthira, saying, 'Be thou careful.'"" ""Yudhishthira said, This confusion of Lomasa is unprecedented. Therefore, protect ye Krishna, and be not careless. Lomasa knows this place to be certainly difficult of access. Therefore, do ye practise here the utmost cleanliness."" ""Vaisampayana said, ""He next addressed his brother Bhima of vast prowess, saying, 'O Bhimasena, do thou protect Krishna carefully. Whether Arjuna be near or away, Krishna in times of danger ever seeketh protection from thee alone.'"" ""Then the high-souled monarch approached the twins, Nakula and Sahadeva, and after smelling their heads, and rubbing their persons, with tears said unto them, 'Do not fear. Proceed, however, with caution.""' 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXXIX ""Lomasa said, 'O descendant of Bharata, O king, now hast thou left behind the mountains Usiravija, Mainaka and Sweta, as well as the Kala hills, O son of Kunti, O bull among the descendants of Bharata, here flow before thee the seven Gangas. This spot is pure and holy. Here Agni blazeth forth without intermission. No son of Manu is able to obtain a sight of this wonder. Therefore, O son of Pandu, concentrate your mind in order that he may intently behold these tirthas. Now wilt thou see the play-ground of the gods, marked with their footprints, as we have passed the mountain Kala. We shall now ascend that white rock--the mountain Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king of the Yakshas. O king, at this place eighty thousand fleet Gandharvas, and four times as many Kimpurushas and Yakshas of various shapes and forms, holding various weapons, attend upon Manibhadra, king of the Yakshas. In these regions their power is very great. And in speed they are even as the wind. They can, without doubt, displace even the lord of the celestials from his seat. Protected by them, and also watched over by the Rakshasas, these mountains have been rendered inaccessible. Therefore, O son of Pritha, do thou concentrate thy thoughts. Besides these, O son of Kunti, here are fierce ministers of Kuvera and his Rakshasa kindred. We shall have to meet them, and, therefore, O Kunti's son, gather up thy energies. O king the mountain Kailasa is six yojanas in height. It contains a gigantic jujube tree. And, O son of Kunti, numberless gods and Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas pass this way, in going towards Kuvera's palace. O king, protected by me, as well as by the might of Bhimasena, and also in virtue of thy own asceticism and self-command, do thou to-day mix with them. May king Varuna and Yama, conqueror of battles, and Ganga, and Yamuna, and this mountain, and the Maruts and the twin Aswins, and all rivers and lakes, vouchsafe thy safety. And, O effulgent one, mayst thou have safety from all the celestials and the Asuras, and the Vasus. O Goddess Ganga, I hear thy roar from this golden mountain, sacred to Indra. O Goddess of high fortune, in these mountainous regions, protect the king, worshipped by all of the Ajamidha race. O daughter of the mountain (Himalaya), this king is about to enter into these mountainous regions. Do thou, therefore, confer protection upon him.' ""Having thus addressed the river, Lomasa bade Yudhishthira, saying, 'Be thou careful.'"" ""Yudhishthira said, This confusion of Lomasa is unprecedented. Therefore, protect ye Krishna, and be not careless. Lomasa knows this place to be certainly difficult of access. Therefore, do ye practise here the utmost cleanliness."" ""Vaisampayana said, ""He next addressed his brother Bhima of vast prowess, saying, 'O Bhimasena, do thou protect Krishna carefully. Whether Arjuna be near or away, Krishna in times of danger ever seeketh protection from thee alone.'"" ""Then the high-souled monarch approached the twins, Nakula and Sahadeva, and after smelling their heads, and rubbing their persons, with tears said unto them, 'Do not fear. Proceed, however, with caution.""' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What notable mountain did Yudhishthira and his companions encounter on their journey, and what was special about it? Answer 1: Yudhishthira and his companions encountered the mountain Kailasa on their journey. What was special about it is that it was six yojanas (a unit of distance) in height and contained a gigantic jujube tree. This mountain was inhabited by various divine beings, including gods, Yakshas, Rakshasas, Kinnaras, Nagas, Suparnas, and Gandharvas, who were known to have great power and speed. Reference 1: ""O king, the mountain Kailasa is six yojanas in height. It contains a gigantic jujube tree. And, O son of Kunti, numberless gods and Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas pass this way, in going towards Kuvera's palace."" Question 2: Whom did Lomasa address in his plea for protection as they approached the mountain Kailasa? Answer 2: Lomasa addressed Goddess Ganga in his plea for protection as they approached the mountain Kailasa. He sought her blessings and protection for King Yudhishthira and his companions as they ventured through the challenging mountainous regions. Reference 2: ""O Goddess Ganga, I hear thy roar from this golden mountain, sacred to Indra... Do thou, therefore, confer protection upon him."" Question 3: How did Yudhishthira react to Lomasa's unusual behavior and his plea for caution in the mountainous regions? Answer 3: Yudhishthira expressed concern about Lomasa's unusual behavior and confusion. He urged his companions to be cautious and practice utmost cleanliness in these challenging mountainous regions. Yudhishthira understood the difficulty of the terrain and was vigilant in ensuring their safety. Reference 3: ""Yudhishthira said, 'This confusion of Lomasa is unprecedented. Therefore, protect ye Krishna, and be not careless. Lomasa knows this place to be certainly difficult of access. Therefore, do ye practise here the utmost cleanliness.'"" Question 4: Whom did Yudhishthira specifically request to protect Krishna during their journey through the mountainous regions? Answer 4: Yudhishthira specifically requested his brother Bhimasena, known for his vast prowess, to protect Krishna during their journey through the mountainous regions. He emphasized that Krishna should seek protection from Bhima in times of danger, regardless of whether Arjuna was present or not. Reference 4: ""He next addressed his brother Bhima of vast prowess, saying, 'O Bhimasena, do thou protect Krishna carefully. Whether Arjuna be near or away, Krishna in times of danger ever seeketh protection from thee alone.'""","[0.06451723724603653, -0.05795129016041756, -0.26422828435897827, 0.33342409133911133, 0.2676491141319275, -0.0761794000864029, 0.07344511151313782, 0.32659912109375, 0.20149624347686768, 0.018800634890794754, -0.18598483502864838, 0.307994544506073, 0.02724752202630043, -0.4887899160385132, 0.2173079401254654, -0.13803215324878693, -0.12341771274805069, -0.12684595584869385, -0.12101246416568756, -0.11296717077493668, -0.318747341632843, 0.2084447592496872, -0.159376323223114, -0.0032355105504393578, 0.11644720286130905, -0.2367725819349289, -0.04669242352247238, 0.4598709046840668, -0.13878387212753296, -0.5565041303634644, -0.13585947453975677, -0.4263485372066498, -0.1781097650527954, 0.19491663575172424, -9.794857760425657e-05, -0.10386417806148529, 0.3417888581752777, -0.0569673590362072, -0.12821972370147705, 0.1800503134727478, -0.1856745183467865, -0.1648584008216858, 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We shall, however, pass it, through the merit of our asceticism and Agnihotra sacrifices. O son of Kunti, do thou therefore, restrain thy hunger and thirst by collecting thy energies, and also, O Vrikodara have recourse to thy strength and cleverness. O Kunti's son, thou hast heard what the sage (Lomasa) had said regarding mount Kailasa. Ascertain, therefore, after deliberation, how Krishna will pass the spot. Or, O mighty Bhima of large eyes, do return from hence, taking with thee Sahadeva, and all our charioteers, cooks, servants, cars, horses, and Brahmanas worn out with travel, while I together with Nakula and the sage Lomasa of severe austerities proceed, subsisting on the lightest fare and observing vows. Do thou in expectation of my return, cautiously wait at the source of the Ganga, protecting Draupadi till I come back.' ""Bhima replied, 'O descendant of Bharata, although this blessed princess hath been sore afflicted by toil and distress, yet she easily proceedeth, in the hope of beholding him of the white steeds (Arjuna). Thy dejection also is already very great at not seeing the high-souled Arjuna, who never retreateth from fight. O Bharata, it is superfluous then to say that if thou seest neither myself nor Sahadeva nor Krishna, thy dejection will certainly increase. The Brahmanas had better return with our servants, charioteers cooks and whomsoever else thou mayst command. I never shall leave thee in these rugged and inaccessible mountainous regions, infested by Rakshasas. And, O tiger among men, also this princess of high fortune, ever devoted to her lords, desireth not to return without thee. Sahadeva is always devoted to thee; he too will never retrace his steps. His disposition is known to me. O king, O mighty monarch, we are all eager to behold Savyasachin, and therefore, will we all go together. If we are unable to go over this mountain in our cars, abounding as it doth in defiles, well, we would go on foot. Trouble thyself not, O king, I shall carry Panchala's daughter wherever she will be incapable of walking. O king, I have decided upon this. Therefore let not thy mind be distracted. I shall also carry over inaccessible tracts those tender-bodied heroes, the twins, the delight of their mother, wherever they will be incapable of proceeding.' ""Yudhishthira said, 'May thy strength increase, O Bhima, as thou speakest thus, and as thou boldly undertakest to carry the illustrious Panchali and these twins. Blessed be thou! Such courage dwelleth not in any other individual. May thy strength, fame, merit, and reputation increase! O long-armed one, as thou offerest to carry Krishna and our brothers the twins, exhaustion and defeat never be thine!"" Vaisampayana said, ""Then the charming Krishna said with a smile, 'O descendant of Bharata, I shall be able to go, and, therefore, be thou not anxious on my account.' ""Lomasa said, 'Access to the mountain, Gandhamadana, is only to be obtained by dint of asceticism. Therefore, O son of Kunti, shall we all practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and myself shall then see him of the white steeds, O Kunti's son.'"" Vaisampayana said, ""O king, thus conversing together, they saw with delight the extensive domains of Suvahu, situated on the Himalayas abounding in horses and elephants, densely inhabited by the Kiratas and the Tanganas, crowded by hundreds of Pulindas, frequented by the celestials, and rife with wonders. King Suvahu, the lord of the Pulindas, cheerfully received them at the frontiers of his dominions, paying them proper respect. Having been thus received with honour, and having dwelt comfortably at this place, they started for the mountain Himalaya, when the sun shone brightly in the firmament. And, O king, having entrusted to the care of the lord of the Pulindas, all their servants--Indrasena and the others,--and the cooks and the stewards, and Draupadi's accoutrements, and every thing else, those mighty charioteers, the son of the Kurus, endued with great prowess, set out from that country, and began to proceed cautiously with Krishna,--all of them cheerful in the expectation of beholding Arjuna."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXL ""Yudhishthira said, 'O Vrikodara, there are mighty and powerful invisible spirits at this place. We shall, however, pass it, through the merit of our asceticism and Agnihotra sacrifices. O son of Kunti, do thou therefore, restrain thy hunger and thirst by collecting thy energies, and also, O Vrikodara have recourse to thy strength and cleverness. O Kunti's son, thou hast heard what the sage (Lomasa) had said regarding mount Kailasa. Ascertain, therefore, after deliberation, how Krishna will pass the spot. Or, O mighty Bhima of large eyes, do return from hence, taking with thee Sahadeva, and all our charioteers, cooks, servants, cars, horses, and Brahmanas worn out with travel, while I together with Nakula and the sage Lomasa of severe austerities proceed, subsisting on the lightest fare and observing vows. Do thou in expectation of my return, cautiously wait at the source of the Ganga, protecting Draupadi till I come back.' ""Bhima replied, 'O descendant of Bharata, although this blessed princess hath been sore afflicted by toil and distress, yet she easily proceedeth, in the hope of beholding him of the white steeds (Arjuna). Thy dejection also is already very great at not seeing the high-souled Arjuna, who never retreateth from fight. O Bharata, it is superfluous then to say that if thou seest neither myself nor Sahadeva nor Krishna, thy dejection will certainly increase. The Brahmanas had better return with our servants, charioteers cooks and whomsoever else thou mayst command. I never shall leave thee in these rugged and inaccessible mountainous regions, infested by Rakshasas. And, O tiger among men, also this princess of high fortune, ever devoted to her lords, desireth not to return without thee. Sahadeva is always devoted to thee; he too will never retrace his steps. His disposition is known to me. O king, O mighty monarch, we are all eager to behold Savyasachin, and therefore, will we all go together. If we are unable to go over this mountain in our cars, abounding as it doth in defiles, well, we would go on foot. Trouble thyself not, O king, I shall carry Panchala's daughter wherever she will be incapable of walking. O king, I have decided upon this. Therefore let not thy mind be distracted. I shall also carry over inaccessible tracts those tender-bodied heroes, the twins, the delight of their mother, wherever they will be incapable of proceeding.' ""Yudhishthira said, 'May thy strength increase, O Bhima, as thou speakest thus, and as thou boldly undertakest to carry the illustrious Panchali and these twins. Blessed be thou! Such courage dwelleth not in any other individual. May thy strength, fame, merit, and reputation increase! O long-armed one, as thou offerest to carry Krishna and our brothers the twins, exhaustion and defeat never be thine!"" Vaisampayana said, ""Then the charming Krishna said with a smile, 'O descendant of Bharata, I shall be able to go, and, therefore, be thou not anxious on my account.' ""Lomasa said, 'Access to the mountain, Gandhamadana, is only to be obtained by dint of asceticism. Therefore, O son of Kunti, shall we all practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and myself shall then see him of the white steeds, O Kunti's son.'"" Vaisampayana said, ""O king, thus conversing together, they saw with delight the extensive domains of Suvahu, situated on the Himalayas abounding in horses and elephants, densely inhabited by the Kiratas and the Tanganas, crowded by hundreds of Pulindas, frequented by the celestials, and rife with wonders. King Suvahu, the lord of the Pulindas, cheerfully received them at the frontiers of his dominions, paying them proper respect. Having been thus received with honour, and having dwelt comfortably at this place, they started for the mountain Himalaya, when the sun shone brightly in the firmament. And, O king, having entrusted to the care of the lord of the Pulindas, all their servants--Indrasena and the others,--and the cooks and the stewards, and Draupadi's accoutrements, and every thing else, those mighty charioteers, the son of the Kurus, endued with great prowess, set out from that country, and began to proceed cautiously with Krishna,--all of them cheerful in the expectation of beholding Arjuna."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice did Yudhishthira give to Bhima as they approached the region inhabited by mighty and powerful invisible spirits? Answer 1: Yudhishthira advised Bhima to restrain his hunger and thirst by collecting his energies, to rely on his strength and cleverness, and to exercise caution as they approached the region inhabited by mighty and powerful invisible spirits. He also suggested that Bhima consider how Krishna would navigate this challenging terrain. Reference 1: ""Yudhishthira said, 'O Vrikodara, there are mighty and powerful invisible spirits at this place... do thou therefore, restrain thy hunger and thirst by collecting thy energies, and also, O Vrikodara, have recourse to thy strength and cleverness."" Question 2: What proposal did Bhima make regarding their journey through the mountainous regions, and how did he respond to Yudhishthira's concerns about Krishna and their dejection? Answer 2: Bhima proposed that they all go together through the rugged and inaccessible mountainous regions, infested by Rakshasas, rather than leaving anyone behind. He assured Yudhishthira that he would carry Panchala's daughter Draupadi and the twins, Nakula and Sahadeva, whenever they were unable to walk. Bhima expressed his determination to carry them and emphasized that they were all eager to behold Arjuna, and thus, they would proceed together. Reference 2: ""Bhima replied, 'O descendant of Bharata... we are all eager to behold Savyasachin, and therefore, will we all go together... I shall also carry over inaccessible tracts those tender-bodied heroes, the twins... O king, I have decided upon this. Therefore let not thy mind be distracted."" Question 3: How did Krishna respond to Bhima's proposal and Yudhishthira's concerns about their journey? Answer 3: Krishna responded to Bhima's proposal and Yudhishthira's concerns by expressing her willingness to go on the journey and reassuring them that she would be able to do so. She smiled and told them not to be anxious on her account. Reference 3: ""Then the charming Krishna said with a smile, 'O descendant of Bharata, I shall be able to go, and, therefore, be thou not anxious on my account.'"" Question 4: What did Lomasa suggest they should do as they approached the mountain Gandhamadana, and who would be participating in this endeavor? Answer 4: Lomasa suggested that they should all practice austerities as they approached the mountain Gandhamadana, including Nakula, Sahadeva, Bhimasena, Yudhishthira, and himself. This practice of asceticism was seen as a means to gain access to the mountain. Reference 4: ""Lomasa said, 'Access to the mountain, Gandhamadana, is only to be obtained by dint of asceticism. Therefore, O son of Kunti, shall we all practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and myself shall then see him of the white steeds, O Kunti's son.'"" Question 5: Whose dominions did they encounter on their way, and how were they received by the ruler of those dominions? Answer 5: They encountered the dominions of King Suvahu, who ruled over the Pulindas, a region situated on the Himalayas. King Suvahu received them with cheer and proper respect at the frontiers of his dominions, and they dwelt comfortably in that place. Reference 5: ""King Suvahu, the lord of the Pulindas, cheerfully received them at the frontiers of his dominions, paying them proper respect. Having been thus received with honour... those mighty charioteers, the son of the Kurus, endued with great prowess, set out from that country.""","[0.11560435593128204, -0.1439712792634964, -0.21933159232139587, 0.24842333793640137, 0.34893518686294556, -0.2967214286327362, -0.07081194967031479, 0.31302979588508606, 0.11190968006849289, 0.22122511267662048, -0.009993311949074268, 0.20497789978981018, 0.15459954738616943, -0.03302706032991409, 0.13040974736213684, -0.3102593421936035, 0.005714708473533392, -0.11592792719602585, -0.059948280453681946, -0.08856744319200516, -0.25613975524902344, 0.10210563242435455, -0.21065063774585724, -0.005336869042366743, 0.19194740056991577, -0.3370859622955322, 0.16008904576301575, 0.5065866708755493, -0.0053148213773965836, -0.4564461410045624, -0.10154744237661362, -0.21580693125724792, 0.16079246997833252, 0.2189822942018509, -9.845603199210018e-05, -0.07220101356506348, 0.30181506276130676, -0.010822610929608345, -0.2789837419986725, 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The acts done (by a person) in a former birth do not perish, (without producing their effects). Behold! Even we have become rangers of the wilderness. Even to see Dhananjaya, exhausted and distressed as we are, we have to bear each other, and pass through impassable places. This burneth me even as fire doth a heap of cotton. O hero, I do not see Dhananjaya at my side. I reside in the wood with my younger brothers, anxious for beholding him. This thought, as also the memory of that grave insult offered to Yajanaseni, consumes me. O Vrikodara, I do not see the invincible Partha of strong bow and incomparable energy, and who is the immediate elder to Nakula. For this, O Vrikodara, I am miserable. In order to see that hero, Dhananjaya, firm in promise, for these five years have I been wandering in various tirthas, and beautiful forests and lakes and yet I do meet with him. For this, O Vrikodara, I am miserable. I do not see the long-armed Gudakesa, of dark blue hue, and leonine gait. For this, O Vrikodara, I am miserable. I do not see that foremost of Kurus, accomplished in arms, skilful in fight, and matchless among bowmen. For this, O Vrikodara, I am miserable. Distressed for I am I do not see that son of Pritha, Dhananjaya, born under the influence of the star Phalguni; ranging amidst foes even like Yama at the time of the universal dissolution; possessed of the prowess of an elephant with the temporal juice trickling down; endued with leonine shoulders; not inferior to Sakra himself in prowess and energy; elder in years to the twins; of white steeds; unrivalled in heroism; invincible; and wielding a strong bow. For this, O Vrikodara, I am miserable. And he is always of a forgiving temper,--even when insulted by the meanest individual. And he conferreth benefit and protection to the righteous; but to that tortuous person who by craft attempts to do him mischief, Dhananjaya is like unto virulent poison, albeit that one were Sakra himself. And the mighty Vibhatsu of immeasurable soul and possessing great strength, showeth mercy and extendeth protection even to a foe when fallen. And he is the refuge of us all and he crusheth his foes in fight. And he hath the power to collect any treasure whatever, and he ministereth unto our happiness. It was through his prowess that I had owned formerly measureless precious jewels of various kinds which at present Syodhana hath usurped. It was by his might, O hero, that I had possessed before that palatial amphitheatre embellished with all manner of jewels, and celebrated throughout the three worlds. O Pandu's son, in prowess, Phalguni is like unto Vasudeva, and in fight he is invincible and unrivalled, even like unto Kartavirya. Alas! I see him not, O Bhima. In might, that conqueror of foes goeth in the wake of the invincible and most powerful Sankarshana (Valarama) and Vasudeva. In strength of arms, and spirit, he is like unto Purandara himself. And in swiftness, he is even as the wind, and in grace, as the moon, and in ire, he is the eternal Death himself. O mighty-armed one, with the object of beholding that war-like tiger among men, shall we repair to the Gandhamadana mountain, where lies the hermitage of Nara and Narayana at the site of the celebrated jujube tree, and which is inhabited by the Yakshas. We shall see that best of mountains. And, practising severe austerities only on foot we shall go to Kuvera's beautiful lake guarded by Rakshasas. That place cannot be reached by vehicles, O Vrikodara. Neither can cruel or avaricious, or irascible people attain to that spot, O Bharata's son. O Bhima, in order to see Arjuna, thither shall we repair, in company, with Brahmanas of strict vows, girding on our swords, and wielding our bows. Those only that are impure, meet with flies gad-flies, mosquitoes, tigers, lions, and reptiles, but the pure never come across them. Therefore, regulating our fare, and restraining our senses, we shall go to the Gandhamadana, desirous of seeing Dhananjaya.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Yudhishthira said, 'O Bhimasena, O Panchali, and ye twins, hearken unto my words. The acts done (by a person) in a former birth do not perish, (without producing their effects). Behold! Even we have become rangers of the wilderness. Even to see Dhananjaya, exhausted and distressed as we are, we have to bear each other, and pass through impassable places. This burneth me even as fire doth a heap of cotton. O hero, I do not see Dhananjaya at my side. I reside in the wood with my younger brothers, anxious for beholding him. This thought, as also the memory of that grave insult offered to Yajanaseni, consumes me. O Vrikodara, I do not see the invincible Partha of strong bow and incomparable energy, and who is the immediate elder to Nakula. For this, O Vrikodara, I am miserable. In order to see that hero, Dhananjaya, firm in promise, for these five years have I been wandering in various tirthas, and beautiful forests and lakes and yet I do meet with him. For this, O Vrikodara, I am miserable. I do not see the long-armed Gudakesa, of dark blue hue, and leonine gait. For this, O Vrikodara, I am miserable. I do not see that foremost of Kurus, accomplished in arms, skilful in fight, and matchless among bowmen. For this, O Vrikodara, I am miserable. Distressed for I am I do not see that son of Pritha, Dhananjaya, born under the influence of the star Phalguni; ranging amidst foes even like Yama at the time of the universal dissolution; possessed of the prowess of an elephant with the temporal juice trickling down; endued with leonine shoulders; not inferior to Sakra himself in prowess and energy; elder in years to the twins; of white steeds; unrivalled in heroism; invincible; and wielding a strong bow. For this, O Vrikodara, I am miserable. And he is always of a forgiving temper,--even when insulted by the meanest individual. And he conferreth benefit and protection to the righteous; but to that tortuous person who by craft attempts to do him mischief, Dhananjaya is like unto virulent poison, albeit that one were Sakra himself. And the mighty Vibhatsu of immeasurable soul and possessing great strength, showeth mercy and extendeth protection even to a foe when fallen. And he is the refuge of us all and he crusheth his foes in fight. And he hath the power to collect any treasure whatever, and he ministereth unto our happiness. It was through his prowess that I had owned formerly measureless precious jewels of various kinds which at present Syodhana hath usurped. It was by his might, O hero, that I had possessed before that palatial amphitheatre embellished with all manner of jewels, and celebrated throughout the three worlds. O Pandu's son, in prowess, Phalguni is like unto Vasudeva, and in fight he is invincible and unrivalled, even like unto Kartavirya. Alas! I see him not, O Bhima. In might, that conqueror of foes goeth in the wake of the invincible and most powerful Sankarshana (Valarama) and Vasudeva. In strength of arms, and spirit, he is like unto Purandara himself. And in swiftness, he is even as the wind, and in grace, as the moon, and in ire, he is the eternal Death himself. O mighty-armed one, with the object of beholding that war-like tiger among men, shall we repair to the Gandhamadana mountain, where lies the hermitage of Nara and Narayana at the site of the celebrated jujube tree, and which is inhabited by the Yakshas. We shall see that best of mountains. And, practising severe austerities only on foot we shall go to Kuvera's beautiful lake guarded by Rakshasas. That place cannot be reached by vehicles, O Vrikodara. Neither can cruel or avaricious, or irascible people attain to that spot, O Bharata's son. O Bhima, in order to see Arjuna, thither shall we repair, in company, with Brahmanas of strict vows, girding on our swords, and wielding our bows. Those only that are impure, meet with flies gad-flies, mosquitoes, tigers, lions, and reptiles, but the pure never come across them. Therefore, regulating our fare, and restraining our senses, we shall go to the Gandhamadana, desirous of seeing Dhananjaya.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why is Yudhishthira distressed and miserable, and whom does he yearn to see? Answer 1: Yudhishthira is distressed and miserable because he hasn't seen Arjuna for five years. He yearns to see Arjuna, his heroic and powerful brother, who is elder to Nakula, a formidable warrior with unmatched bowmanship, and known for his forgiving nature and protection of the righteous. Arjuna is described as having leonine shoulders, the prowess of an elephant, and a forgiving temperament, but he can be like virulent poison to those who try to harm him through deceit. Yudhishthira deeply misses Arjuna and values his brother's presence greatly. Reference 1: ""Yudhishthira said, 'O Bhimasena, O Panchali, and ye twins... For this, O Vrikodara, I am miserable. I do not see that long-armed Gudakesa, of dark blue hue, and leonine gait... For this, O Vrikodara, I am miserable.'"" Question 2: What plan does Yudhishthira propose in order to see Arjuna, and which specific locations does he suggest they visit? Answer 2: Yudhishthira proposes that they should go to the Gandhamadana mountain, where the hermitage of Nara and Narayana is located at the site of a celebrated jujube tree. He suggests that they practice severe austerities on foot and visit Kuvera's beautiful lake, which is guarded by Rakshasas. Yudhishthira believes that only those who are pure in heart and deeds can reach these sacred places. Their objective is to see Arjuna. Reference 2: ""O mighty-armed one, with the object of beholding that war-like tiger among men, shall we repair to the Gandhamadana mountain... and we shall go to the Gandhamadana, desirous of seeing Dhananjaya.'"" Question 3: How does Yudhishthira describe Arjuna's attributes and qualities? Answer 3: Yudhishthira describes Arjuna as a conqueror of foes, possessing great strength, and capable of showing mercy even to a fallen enemy. He mentions Arjuna's prowess in collecting treasures, his role in owning precious jewels that were later usurped, and his contribution to a palatial amphitheatre adorned with jewels. Yudhishthira compares Arjuna to Vasudeva (Lord Krishna) in prowess, and he mentions Arjuna's invincibility, swiftness, grace, and ire, likening him to eternal Death. He praises Arjuna's might, strength of arms, and fighting spirit. Reference 3: ""In might, that conqueror of foes goeth in the wake of the invincible and most powerful Sankarshana (Valarama) and Vasudeva... In strength of arms, and spirit, he is like unto Purandara himself. And in swiftness, he is even as the wind, and in grace, as the moon, and in ire, he is the eternal Death himself."" Question 4: According to Yudhishthira, who is Arjuna's immediate elder among the Pandavas, and why does he consider Arjuna to be a source of protection and happiness? Answer 4: Yudhishthira states that Nakula is Arjuna's immediate elder among the Pandavas. He considers Arjuna to be a source of protection and happiness because Arjuna is known for his unmatched prowess, forgiving nature, and readiness to protect the righteous. Arjuna's strength, valor, and protective nature make him invaluable to the Pandavas, and his presence brings happiness to the family. Reference 4: ""...he is the immediate elder to Nakula. For this, O Vrikodara, I am miserable... In strength of arms, and spirit, he is like unto Purandara himself... and he ministereth unto our happiness."" Question 5: How does Yudhishthira describe the purity of those who visit the sacred locations they plan to go to? Answer 5: Yudhishthira asserts that those who are pure in heart and deeds never come across impurities like flies, gad-flies, mosquitoes, tigers, lions, and reptiles when visiting sacred places. He implies that the impurities or hardships encountered are a reflection of one's inner qualities, suggesting that purity of heart and intent leads to a peaceful and obstacle-free journey. Reference 5: ""Neither can cruel or avaricious, or irascible people attain to that spot, O Bharata's son... but the pure never come across them.""","[0.02687889337539673, 0.13738872110843658, -0.18218567967414856, 0.068369060754776, 0.2977992296218872, -0.18478088080883026, 0.1516994684934616, 0.1953374445438385, 0.08901646733283997, -0.10908525437116623, -0.03980443999171257, 0.035942744463682175, 0.10514192283153534, -0.4375598430633545, -0.1410214751958847, -0.5825961232185364, -0.08702315390110016, 0.32070204615592957, -0.038720980286598206, -0.07433778047561646, -0.11623240262269974, 0.12123732268810272, 0.03811570256948471, 0.36966779828071594, -0.11513716727495193, -0.49395397305488586, 0.21738527715206146, 0.5218328833580017, -0.2565658688545227, -0.3408248722553253, 0.12573330104351044, -0.1285422295331955, 0.07247350364923477, 0.054884642362594604, -9.228917042491958e-05, -0.08284848928451538, 0.43721428513526917, 0.06376741081476212, -0.24802134931087494, 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Causing terror with his glowing red eyes and emitting fumes from his blazing lustre, he began to swell in magnitude in that region. O hero, then holding the earth with his single radiant tusk that being who pervadeth the Vedas, raised her up a hundred yojanas. And while she was being thus raised, there ensued a mighty agitation and all the celestials, together with the sages of ascetic wealth became agitated. And heaven, and the firmament, and also the Earth were filled with exclamations of Oh! and Alas! and neither the celestials nor men could rest in peace. Then countless celestials together with the sages went to Brahma, who was seated burning as it were in his (own) lustre. Then approaching Brahma, the lord of celestials, and the witness of the acts of all beings, they with folded hands spake the following words, 'O lord of the celestials, all created beings have become agitated and the mobile and immobile creatures are restless. O lord of the celestials, even the oceans are found to be agitated and this whole earth hath gone down a hundred yojanas. What is the matter? And by whose influence is it that the whole universe is in ferment? May it please thee to explain it unto us without delay, for we are all bewildered.' Thereupon Brahma replied, 'Ye immortals! do ye not entertain fear for the Asuras, in any matter or place. Hearken, ye celestials, to the reason to which all this commotion is owing! This agitation in the heavens hath been produced by the influence of the illustrious Being who is omnipresent, eternal and the never-perishing Soul. That Supreme soul, Vishnu hath lifted up the Earth, who had entirely sunk down hundred yojanas. This commotion hath taken place in consequence of the earth being raised up. Know ye this and dispel your doubts.' The celestials said, 'Where is that Being who with pleasure raiseth up the Earth? O possessor of the six attributes, mention unto us the place. Thither shall we repair.' Brahma said 'Go ye. May good happen to you! Ye will find him resting in the Nandana (gardens). Yonder is visible the glorious worshipful Suparna (Garuda). After having raised the Earth, the Supreme Being from whom the world become manifest, flameth even in the shape of a boar, like unto the all-consuming fire at the universal dissolution. And on his beast is really to be seen the gem Srivatsa. (Go) and behold that Being knowing no deterioration.' ""Lomasa said, 'Then the celestials, placing the grandsire at their head, came to that infinite Soul, and having listened to his praise, bade him adieu and went back to whence they had come.'"" Vaisampayana said, ""O Janamejaya, having heard this story, all the Pandavas without delay and with alacrity, began to proceed by the way pointed out by Lomasa."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Lomasa said, 'Having thus dismissed the Earth, who hath the mountains for her ear-rings, he suddenly became turned into a boar with one tusk, and of exceeding effulgence. Causing terror with his glowing red eyes and emitting fumes from his blazing lustre, he began to swell in magnitude in that region. O hero, then holding the earth with his single radiant tusk that being who pervadeth the Vedas, raised her up a hundred yojanas. And while she was being thus raised, there ensued a mighty agitation and all the celestials, together with the sages of ascetic wealth became agitated. And heaven, and the firmament, and also the Earth were filled with exclamations of Oh! and Alas! and neither the celestials nor men could rest in peace. Then countless celestials together with the sages went to Brahma, who was seated burning as it were in his (own) lustre. Then approaching Brahma, the lord of celestials, and the witness of the acts of all beings, they with folded hands spake the following words, 'O lord of the celestials, all created beings have become agitated and the mobile and immobile creatures are restless. O lord of the celestials, even the oceans are found to be agitated and this whole earth hath gone down a hundred yojanas. What is the matter? And by whose influence is it that the whole universe is in ferment? May it please thee to explain it unto us without delay, for we are all bewildered.' Thereupon Brahma replied, 'Ye immortals! do ye not entertain fear for the Asuras, in any matter or place. Hearken, ye celestials, to the reason to which all this commotion is owing! This agitation in the heavens hath been produced by the influence of the illustrious Being who is omnipresent, eternal and the never-perishing Soul. That Supreme soul, Vishnu hath lifted up the Earth, who had entirely sunk down hundred yojanas. This commotion hath taken place in consequence of the earth being raised up. Know ye this and dispel your doubts.' The celestials said, 'Where is that Being who with pleasure raiseth up the Earth? O possessor of the six attributes, mention unto us the place. Thither shall we repair.' Brahma said 'Go ye. May good happen to you! Ye will find him resting in the Nandana (gardens). Yonder is visible the glorious worshipful Suparna (Garuda). After having raised the Earth, the Supreme Being from whom the world become manifest, flameth even in the shape of a boar, like unto the all-consuming fire at the universal dissolution. And on his beast is really to be seen the gem Srivatsa. (Go) and behold that Being knowing no deterioration.' ""Lomasa said, 'Then the celestials, placing the grandsire at their head, came to that infinite Soul, and having listened to his praise, bade him adieu and went back to whence they had come.'"" Vaisampayana said, ""O Janamejaya, having heard this story, all the Pandavas without delay and with alacrity, began to proceed by the way pointed out by Lomasa."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What caused the agitation and restlessness among the celestials and creatures, as described in the passage? Answer 1: The agitation and restlessness among the celestials and creatures were caused by the sudden raising of the Earth by a radiant boar with one tusk, emitting glowing red eyes and fumes from its blazing lustre. This extraordinary event led to the entire universe being thrown into turmoil, and both heaven and Earth were filled with exclamations of fear and astonishment. Reference 1: ""Having thus dismissed the Earth... a mighty agitation and all the celestials... became agitated. And heaven, and the firmament, and also the Earth were filled with exclamations of Oh! and Alas! and neither the celestials nor men could rest in peace."" Question 2: Who was responsible for raising the Earth from its sunken position, and what is this being described as? Answer 2: Vishnu, the Supreme Soul, was responsible for raising the Earth from its sunken position. Vishnu accomplished this feat by taking the form of a boar with one tusk. He is described as omnipresent, eternal, and the never-perishing Soul. His actions, symbolized by the boar's deed, caused the universe to become agitated. Reference 2: ""This agitation in the heavens hath been produced by the influence of the illustrious Being who is omnipresent, eternal and the never-perishing Soul... The Supreme Being from whom the world become manifest, flameth even in the shape of a boar..."" Question 3: Where did the celestials find the Supreme Being responsible for raising the Earth, and how did they react upon finding him? Answer 3: The celestials, led by the grandsire Brahma, found the Supreme Being resting in the Nandana gardens. Upon finding him, they listened to his praise and then bid him farewell before returning to their original abodes. Reference 3: ""Go ye. May good happen to you! Ye will find him resting in the Nandana (gardens)... the celestials, placing the grandsire at their head, came to that infinite Soul, and having listened to his praise, bade him adieu and went back to whence they had come.""","[-0.002166756661608815, -0.18609930574893951, -0.2522193491458893, 0.10617569833993912, 0.4119515120983124, -0.10604475438594818, -0.018141914159059525, 0.36195501685142517, 0.1494598239660263, 0.1023700162768364, -0.11114562302827835, 0.22053490579128265, -0.3558332324028015, -0.575916051864624, 0.12906020879745483, -0.1023966446518898, 0.051669709384441376, -0.041216086596250534, -0.11759648472070694, -0.27621039748191833, -0.2466522753238678, 0.002791303675621748, 0.15115505456924438, 0.06978773325681686, 0.12499704957008362, -0.22471611201763153, -0.047098126262426376, 0.3454786241054535, -0.10543085634708405, -0.13456621766090393, -0.0721694678068161, -0.39344093203544617, -0.03214504197239876, 0.3729080259799957, -9.830584895098582e-05, 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guana-skin, and with their swords on, proceeded with Panchali towards the Gandhamadana, taking with them the best of Brahmanas. And on their way they saw various lakes, and rivers and mountains and forests, and trees of wide-spreading shade on mountain summits and places abounding in trees bearing flowers and fruit in all seasons and frequented by celestials and sages. And restraining their senses within their inner self and subsisting on fruits and roots, the heroes passed through rugged regions, craggy and difficult of passage, beholding many and various kinds of beasts. Thus those high-souled ones entered the mountain inhabited by the sages, the Siddhas and the celestials, and frequented by the Kinnaras and the Apsaras. And, O lord of men, as those mighty heroes were entering the mountain Gandhamandana, there arose a violent wind, attended with a heavy shower. And owing to this, mighty clouds of dust bearing lots of dry leaves, rose, and all on a sudden covered earth, air and firmament. And when the heavens had been covered with dust nothing could be perceived, neither could they (the Pandavas) speak to one another. And with eyes enveloped with darkness and pushed by the wind carrying particles of rocks they could not see one another. And there began to arrive mighty sounds proceeding from the tree, and also from those breaking down incessantly under the force of the wind, and falling to the ground. And distracted by gusts of the wind, they thought, 'Are the heavens falling down; or the earth and the mountains being rent?' And afraid of the wind, they felt about with their hands and took shelter under the way-side tree and ant-hills and in caverns. Then holding his bow and supporting Krishna the mighty Bhimasena stood under a tree. And Yudhishthira the just with Dhaumya crept into the deep wood. And Sahedeva carrying the sacred fire with him took shelter in a rock. And Nakula together with Lomasa and other Brahmanas of great asceticism stood in fright, each under a tree. Then when the wind had abated and the dust subsided, there came down a shower in torrents. There also arose a loud rattling noise, like unto the thunder hurled; and quick-flashing lightning began to play gracefully upon the clouds. And being helped on by the swift wind, showers of rain poured down without intermissions, filling all sides round. And, O lord of men, all around there began to flow many rivers covered with foam and turbid with mud; and these bearing volumes of water spread over the frothy rafts rushed down with tremendous roar uprooting trees. And afterwards when that sound had ceased and the air had arisen they (each of them) cautiously came out of their coverts and met together, O descendant of Bharata. And then the heroes started for the mountain Gandhamadana."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXLII Vaisampayana said, ""O king, then those foremost of bowmen, of immeasurable prowess, holding bows stringed at full stretch and equipped with quivers and arrows and wearing finger-caps made of the guana-skin, and with their swords on, proceeded with Panchali towards the Gandhamadana, taking with them the best of Brahmanas. And on their way they saw various lakes, and rivers and mountains and forests, and trees of wide-spreading shade on mountain summits and places abounding in trees bearing flowers and fruit in all seasons and frequented by celestials and sages. And restraining their senses within their inner self and subsisting on fruits and roots, the heroes passed through rugged regions, craggy and difficult of passage, beholding many and various kinds of beasts. Thus those high-souled ones entered the mountain inhabited by the sages, the Siddhas and the celestials, and frequented by the Kinnaras and the Apsaras. And, O lord of men, as those mighty heroes were entering the mountain Gandhamandana, there arose a violent wind, attended with a heavy shower. And owing to this, mighty clouds of dust bearing lots of dry leaves, rose, and all on a sudden covered earth, air and firmament. And when the heavens had been covered with dust nothing could be perceived, neither could they (the Pandavas) speak to one another. And with eyes enveloped with darkness and pushed by the wind carrying particles of rocks they could not see one another. And there began to arrive mighty sounds proceeding from the tree, and also from those breaking down incessantly under the force of the wind, and falling to the ground. And distracted by gusts of the wind, they thought, 'Are the heavens falling down; or the earth and the mountains being rent?' And afraid of the wind, they felt about with their hands and took shelter under the way-side tree and ant-hills and in caverns. Then holding his bow and supporting Krishna the mighty Bhimasena stood under a tree. And Yudhishthira the just with Dhaumya crept into the deep wood. And Sahedeva carrying the sacred fire with him took shelter in a rock. And Nakula together with Lomasa and other Brahmanas of great asceticism stood in fright, each under a tree. Then when the wind had abated and the dust subsided, there came down a shower in torrents. There also arose a loud rattling noise, like unto the thunder hurled; and quick-flashing lightning began to play gracefully upon the clouds. And being helped on by the swift wind, showers of rain poured down without intermissions, filling all sides round. And, O lord of men, all around there began to flow many rivers covered with foam and turbid with mud; and these bearing volumes of water spread over the frothy rafts rushed down with tremendous roar uprooting trees. And afterwards when that sound had ceased and the air had arisen they (each of them) cautiously came out of their coverts and met together, O descendant of Bharata. And then the heroes started for the mountain Gandhamadana."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What environmental challenges did the Pandavas face while traveling towards the mountain Gandhamadana? Answer 1: The Pandavas faced several environmental challenges on their way to the mountain Gandhamadana. These challenges included a violent windstorm, heavy showers of rain, clouds of dust, and strong winds carrying rock particles. The sudden dust storm obscured their vision and made communication impossible, while the subsequent rain led to rivers flooding and roaring down with great force. Reference 1: ""And on their way they saw various lakes, and rivers and mountains and forests... mighty clouds of dust bearing lots of dry leaves, rose, and all on a sudden covered earth, air and firmament. And when the heavens had been covered with dust nothing could be perceived, neither could they (the Pandavas) speak to one another."" Question 2: How did the Pandavas and their companions seek shelter from the violent wind and rain during their journey? Answer 2: The Pandavas and their companions sought shelter from the violent wind and rain during their journey by taking cover under various natural elements. Bhimasena stood under a tree, Yudhishthira and Dhaumya crept into the deep wood, Sahadeva with the sacred fire took shelter in a rock, Nakula and other Brahmanas stood under trees, and they all waited until the adverse weather conditions subsided. Reference 2: ""And with eyes enveloped with darkness and pushed by the wind carrying particles of rocks they could not see one another... They took shelter under the way-side tree and ant-hills and in caverns."" Question 3: What was the condition of the rivers encountered by the Pandavas during their journey to Gandhamadana, and how did they respond to these conditions? Answer 3: The rivers encountered by the Pandavas during their journey to Gandhamadana were described as being covered with foam and turbid with mud, and they were flowing with tremendous force, uprooting trees in their path. The Pandavas and their companions had to be cautious when crossing these swollen rivers as they were overflowing due to the heavy rain. Reference 3: ""And afterwards when that sound had ceased and the air had arisen... all around there began to flow many rivers covered with foam and turbid with mud; and these bearing volumes of water spread over the frothy rafts rushed down with tremendous roar uprooting trees.""","[-0.15863412618637085, -0.05704820156097412, -0.28561386466026306, 0.30959269404411316, 0.39711520075798035, -0.2951948344707489, -0.017981545999646187, 0.23950566351413727, -0.4185146987438202, 0.17366749048233032, -0.17268629372119904, 0.26942533254623413, 0.21476759016513824, -0.527015209197998, 0.24698279798030853, -0.49035683274269104, 0.03211159631609917, 0.08341556042432785, -0.39903730154037476, -0.08137524127960205, -0.14346832036972046, 0.1770525723695755, -0.2962677776813507, 0.30612123012542725, 0.17803694307804108, -0.28749579191207886, -0.05692876875400543, 0.4252767860889435, -0.04482782259583473, -0.550808310508728, 0.08806958049535751, -0.3952212631702423, -0.034224025905132294, 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Weary and afflicted as she was, the poor daughter of Panchala became faint, on account of the hailstorm and also of her extreme delicacy. And trembling with faintness, the black-eyed one supported herself on her thighs with her plump arms, becoming (her graceful form). And thus resting for support on her thighs resembling the trunk of an elephant, and which were in contract with each other, she suddenly dropped upon the ground, trembling like a plantain tree. And finding that the beautiful one was falling down like a twisted creeper, Nakula ran forward and supported, her. And he said, 'O king, this black-eyed daughter of Panchala, being weary, hath fallen down upon the ground. Do thou, therefore, tend her, O son of Bharata. Undeserving as she is of misery, this lady of slow pace hath been subject to great hardships, and she is also worn out with the fatigues of the journey. O mighty king, do thou therefore, comfort her.'"" Vaisampayana said, ""Having heard these words of Nakula, the king as also Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her. And finding her weak, and her countenance pale, the pious son of Kunti began to lament in grief, taking her on his lap. Yudhishthira said. 'Accustomed to ease, and deserving to sleep in wellprotected rooms, on beds spread over with fine sheets, how doth this beautiful one sleep prostrate on the ground! Alas! On my account (alone), the delicate feet and the lotus-like face of this one deserving of all excellent things, have contracted a dark-blue hue. O what have I done! Fool that I am, having been addicted to dice, I have been wandering in the forest full of wild beasts, taking Krishna in my company. This large-eyed one had been bestowed by her father, the king of the Drupadas, in the hope that the blessed girl would be happy, by obtaining the sons of Pandu for her lords. It is on account of my wretched self, that without obtaining anything hoped for, she sleepeth prostrate on the ground, tired with hardships, sorrow and travel!"" Vaisampayana said, ""While king Yudhishthira the just was lamenting thus, Dhaumya with all the other principal Brahmanas came to the spot. And they began to console him and to honour him with blessings. And they recited mantras capable of dispelling Rakshasas and (to that end) also performed rites. And on the mantras being recited by the great ascetics, in order to the restoration of (Panchali's) health, Panchali frequently touched by the Pandavas with their soothing palms and fanned by cool breezes surcharged with particles of water, felt ease, and gradually regained her senses. And finding that exhausted poor lady restored to her senses, the sons of Pritha, placing her on deer-skin, caused her to take rest. And taking her feet of red soles, bearing auspicious marks, the twins began to press them gently with their hands, scarred by the bow-string. And Yudhishthira the just, the foremost of the Kurus, also comforted her and addressed Bhima in the following words: 'O Bhima, there yet remain many mountains (before us), rugged, and inaccessible because of snow. How, long-armed one, will Krishna pass over them?' Thereupon Bhima said, 'O king, I myself shall carry thee, together with this princess and these bulls among men, the twins; therefore, O king of kings, resign not thy mind unto despair. Or, at thy bidding, O sinless one, Hidimava's son, the mighty Ghatotkacha, who is capable of ranging the skies and who is like unto me in strength, will carry us all.'"" Vaisampayana said, ""Then with Yudhishthira's permission, Bhima thought of his Rakshasa son. And no sooner was he thought of by his father, than the pious Ghatotkacha made his appearance and, saluting the Pandavas and the Brahmanas, stood with joined hands. And they also caressed him of mighty arms. He then addressed his father, Bhimasena of dreadful prowess, saying, 'Having been thought of by thee I have come here with speed, in order to serve thee. Do thou, O longarmed one, command me. I shall certainly be able to perform whatever thou bidst.' Hearing this, Bhimasena hugged the Rakshasa to his breast."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXLIII Vaisampayana said, ""When the high-souled sons of Pandu had proceeded only two miles, Draupadi unaccustomed to travel on foot, sank down. Weary and afflicted as she was, the poor daughter of Panchala became faint, on account of the hailstorm and also of her extreme delicacy. And trembling with faintness, the black-eyed one supported herself on her thighs with her plump arms, becoming (her graceful form). And thus resting for support on her thighs resembling the trunk of an elephant, and which were in contract with each other, she suddenly dropped upon the ground, trembling like a plantain tree. And finding that the beautiful one was falling down like a twisted creeper, Nakula ran forward and supported, her. And he said, 'O king, this black-eyed daughter of Panchala, being weary, hath fallen down upon the ground. Do thou, therefore, tend her, O son of Bharata. Undeserving as she is of misery, this lady of slow pace hath been subject to great hardships, and she is also worn out with the fatigues of the journey. O mighty king, do thou therefore, comfort her.'"" Vaisampayana said, ""Having heard these words of Nakula, the king as also Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her. And finding her weak, and her countenance pale, the pious son of Kunti began to lament in grief, taking her on his lap. Yudhishthira said. 'Accustomed to ease, and deserving to sleep in wellprotected rooms, on beds spread over with fine sheets, how doth this beautiful one sleep prostrate on the ground! Alas! On my account (alone), the delicate feet and the lotus-like face of this one deserving of all excellent things, have contracted a dark-blue hue. O what have I done! Fool that I am, having been addicted to dice, I have been wandering in the forest full of wild beasts, taking Krishna in my company. This large-eyed one had been bestowed by her father, the king of the Drupadas, in the hope that the blessed girl would be happy, by obtaining the sons of Pandu for her lords. It is on account of my wretched self, that without obtaining anything hoped for, she sleepeth prostrate on the ground, tired with hardships, sorrow and travel!"" Vaisampayana said, ""While king Yudhishthira the just was lamenting thus, Dhaumya with all the other principal Brahmanas came to the spot. And they began to console him and to honour him with blessings. And they recited mantras capable of dispelling Rakshasas and (to that end) also performed rites. And on the mantras being recited by the great ascetics, in order to the restoration of (Panchali's) health, Panchali frequently touched by the Pandavas with their soothing palms and fanned by cool breezes surcharged with particles of water, felt ease, and gradually regained her senses. And finding that exhausted poor lady restored to her senses, the sons of Pritha, placing her on deer-skin, caused her to take rest. And taking her feet of red soles, bearing auspicious marks, the twins began to press them gently with their hands, scarred by the bow-string. And Yudhishthira the just, the foremost of the Kurus, also comforted her and addressed Bhima in the following words: 'O Bhima, there yet remain many mountains (before us), rugged, and inaccessible because of snow. How, long-armed one, will Krishna pass over them?' Thereupon Bhima said, 'O king, I myself shall carry thee, together with this princess and these bulls among men, the twins; therefore, O king of kings, resign not thy mind unto despair. Or, at thy bidding, O sinless one, Hidimava's son, the mighty Ghatotkacha, who is capable of ranging the skies and who is like unto me in strength, will carry us all.'"" Vaisampayana said, ""Then with Yudhishthira's permission, Bhima thought of his Rakshasa son. And no sooner was he thought of by his father, than the pious Ghatotkacha made his appearance and, saluting the Pandavas and the Brahmanas, stood with joined hands. And they also caressed him of mighty arms. He then addressed his father, Bhimasena of dreadful prowess, saying, 'Having been thought of by thee I have come here with speed, in order to serve thee. Do thou, O longarmed one, command me. I shall certainly be able to perform whatever thou bidst.' Hearing this, Bhimasena hugged the Rakshasa to his breast."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Draupadi become faint and fall to the ground during the journey to the Gandhamadana mountain? Answer 1: Draupadi became faint and fell to the ground during the journey to the Gandhamadana mountain due to her delicate nature and lack of experience in traveling on foot. The adverse weather conditions, including a hailstorm, and the hardships of the journey had taken a toll on her, causing her to become weary and weak. Reference 1: ""When the high-souled sons of Pandu had proceeded only two miles, Draupadi unaccustomed to travel on foot, sank down... And trembling with faintness, the black-eyed one supported herself on her thighs with her plump arms, becoming (her graceful form)."" Question 2: How did Nakula react when he saw Draupadi in a weakened state, and what did he request of the king? Answer 2: Nakula, upon seeing Draupadi in a weakened state, ran forward and supported her. He then requested the king, Yudhishthira, to tend to Draupadi and provide her with comfort and care, acknowledging her hardships and weariness due to the journey. Reference 2: ""Nakula ran forward and supported her. And he said, 'O king, this black-eyed daughter of Panchala, being weary, hath fallen down upon the ground. Do thou, therefore, tend her, O son of Bharata. Undeserving as she is of misery, this lady of slow pace hath been subject to great hardships, and she is also worn out with the fatigues of the journey."" Question 3: How did Yudhishthira express his regret and sorrow over Draupadi's hardships during their exile? Answer 3: Yudhishthira expressed his regret and sorrow over Draupadi's hardships during their exile by lamenting that she, who deserved the utmost comfort and luxury, was now subjected to suffering and fatigue due to their exile in the forest. He blamed himself for her predicament and felt deep remorse. Reference 3: ""Alas! On my account (alone), the delicate feet and the lotus-like face of this one deserving of all excellent things, have contracted a dark-blue hue. O what have I done! Fool that I am, having been addicted to dice, I have been wandering in the forest full of wild beasts, taking Krishna in my company."" Question 4: How did the Brahmanas and ascetics help in restoring Draupadi's health after she fainted? Answer 4: The Brahmanas and ascetics who accompanied the Pandavas performed rites and recited mantras to dispel any negative influences, including Rakshasas, that might have affected Draupadi. They also blessed her, and the Pandavas, by touching her with their soothing palms and fanning her with cool breezes, helped ease her condition. With these combined efforts, Draupadi gradually regained her senses. Reference 4: ""And on the mantras being recited by the great ascetics, in order to the restoration of (Panchali's) health, Panchali frequently touched by the Pandavas with their soothing palms and fanned by cool breezes surcharged with particles of water, felt ease, and gradually regained her senses."" Question 5: How did Bhima and Yudhishthira discuss the challenges ahead, particularly regarding Draupadi's ability to traverse the remaining rugged mountains? Answer 5: Bhima and Yudhishthira discussed the challenges ahead by expressing concern about how Draupadi would manage to cross the rugged and snow-covered mountains that lay ahead in their journey. Yudhishthira inquired about Krishna's ability to traverse such terrain. Bhima reassured the king by offering to carry him, Draupadi, and the twins himself. He also mentioned the option of seeking help from his Rakshasa son, Ghatotkacha, who possessed immense strength and could carry them all. Reference 5: ""Or, at thy bidding, O sinless one, Hidimava's son, the mighty Ghatotkacha, who is capable of ranging the skies and who is like unto me in strength, will carry us all.'""","[-0.06616605818271637, -0.17172059416770935, -0.2697618305683136, 0.41231417655944824, 0.37044888734817505, -0.14594252407550812, -0.056319162249565125, 0.23361654579639435, -0.5448281168937683, 0.050133105367422104, -0.1063060536980629, 0.11241567134857178, 0.2633478343486786, -0.5090267062187195, 0.1928454339504242, -0.3055564761161804, 0.011691403575241566, 0.16768944263458252, -0.10262458026409149, 0.07019680738449097, 0.006399109493941069, 0.22607629001140594, -0.2716643512248993, 0.38349419832229614, 0.030667413026094437, -0.2162352204322815, 0.0225446168333292, 0.648549497127533, -0.2753808796405792, -0.4107992947101593, 0.18859057128429413, -0.13179761171340942, 0.07749281078577042, 0.06986978650093079, -0.00010064084926852956, -0.23222015798091888, 0.21080520749092102, 0.04161325842142105, 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And that one of mighty arms saw the monkey-chief in the plantain wood, on an elevated rocky base. And he was hard to be looked at even as the lightning-flash; and of coppery hue like that of the lightning-flash: and endued with the voice of the lightning-flash; and quick moving as the lightning-flash; and having his short flesh neck supported on his shoulders; and with his waist slender in consequence of the fullness of his shoulders. And his tail covered with long hair, and a little bent at the end, was raised like unto a banner. And (Bhima) saw Hanuman's head furnished with small lips, and coppery face and tongue, and red ears, and brisk eyes, and bare white incisors sharpened at the edge.' And his head was like unto the shining moon; adorned with white teeth within the mouth; and with mane scattered over, resembling a heap of asoka flowers. And amidst the golden plantain trees, that one of exceeding effulgence was lying like unto a blazing fire, with his radiant body. And that slayer of foes as casting glances with his eyes reddened with intoxication. And the intelligent Bhima saw that mighty chief of monkeys, of huge body, lying like unto the Himalaya, obstructing the path of heaven. And seeing him alone in that mighty forest, the undaunted athletic Bhima, of long arms, approached him with rapid strides, and uttered a loud shout like unto the thunder. And at that shout of Bhima, beasts and birds became all alarmed. The powerful Hanuman, however, opening his eyes partially looked at him (Bhima) with disregard, with eyes reddened with intoxication. And then smilingly addressing him, Hanuman said the following words, 'Ill as I am, I was sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness to all creatures, as thou hast reason. Belonging to the animal species, we are ignorant of virtue. But being endued with reason, men show kindness towards creatures. Why do then reasonable persons like thee commit themselves to acts contaminating alike body, speech, and heart, and destructive of virtue? Thou knowest not what virtue is, neither hast thou taken council of the wise. And therefore it is that from ignorance, and childishness thou destroyest the lower animals. Say, who art thou, and what for hast thou come to the forest devoid of humanity and human beings? And, O foremost of men, tell thou also, whither thou wilt go to-day. Further it is impossible to proceed. Yonder hills are inaccessible. O hero, save the passage obtained by the practice of asceticism, there is no passage to that place. This is the path of the celestials; it is ever impassable by mortals. Out of kindness, O hero, do I dissuade thee. Do thou hearken unto my words. Thou canst not proceed further from this place. Therefore, O lord, do thou desist. O chief of men, to-day in very way thou art welcome to this place. If thou think it proper to accept my words, do thou then, O best of men, rest here, partaking of fruits and roots, sweet as ambrosia, and do not have thyself destroyed for naught."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""On those sounds being heard the down of Bhima's body stood on end; and he began to range that plantain wood, in search of those sounds. And that one of mighty arms saw the monkey-chief in the plantain wood, on an elevated rocky base. And he was hard to be looked at even as the lightning-flash; and of coppery hue like that of the lightning-flash: and endued with the voice of the lightning-flash; and quick moving as the lightning-flash; and having his short flesh neck supported on his shoulders; and with his waist slender in consequence of the fullness of his shoulders. And his tail covered with long hair, and a little bent at the end, was raised like unto a banner. And (Bhima) saw Hanuman's head furnished with small lips, and coppery face and tongue, and red ears, and brisk eyes, and bare white incisors sharpened at the edge.' And his head was like unto the shining moon; adorned with white teeth within the mouth; and with mane scattered over, resembling a heap of asoka flowers. And amidst the golden plantain trees, that one of exceeding effulgence was lying like unto a blazing fire, with his radiant body. And that slayer of foes as casting glances with his eyes reddened with intoxication. And the intelligent Bhima saw that mighty chief of monkeys, of huge body, lying like unto the Himalaya, obstructing the path of heaven. And seeing him alone in that mighty forest, the undaunted athletic Bhima, of long arms, approached him with rapid strides, and uttered a loud shout like unto the thunder. And at that shout of Bhima, beasts and birds became all alarmed. The powerful Hanuman, however, opening his eyes partially looked at him (Bhima) with disregard, with eyes reddened with intoxication. And then smilingly addressing him, Hanuman said the following words, 'Ill as I am, I was sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness to all creatures, as thou hast reason. Belonging to the animal species, we are ignorant of virtue. But being endued with reason, men show kindness towards creatures. Why do then reasonable persons like thee commit themselves to acts contaminating alike body, speech, and heart, and destructive of virtue? Thou knowest not what virtue is, neither hast thou taken council of the wise. And therefore it is that from ignorance, and childishness thou destroyest the lower animals. Say, who art thou, and what for hast thou come to the forest devoid of humanity and human beings? And, O foremost of men, tell thou also, whither thou wilt go to-day. Further it is impossible to proceed. Yonder hills are inaccessible. O hero, save the passage obtained by the practice of asceticism, there is no passage to that place. This is the path of the celestials; it is ever impassable by mortals. Out of kindness, O hero, do I dissuade thee. Do thou hearken unto my words. Thou canst not proceed further from this place. Therefore, O lord, do thou desist. O chief of men, to-day in very way thou art welcome to this place. If thou think it proper to accept my words, do thou then, O best of men, rest here, partaking of fruits and roots, sweet as ambrosia, and do not have thyself destroyed for naught."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Bhima react when he heard the sounds in the plantain wood, and who did he encounter there? Answer 1: Bhima was intrigued and alert when he heard the mysterious sounds in the plantain wood. He began to search for the source of these sounds and encountered Hanuman, the monkey-chief, who was lying on an elevated rocky base in the forest. Reference 1: ""On those sounds being heard the down of Bhima's body stood on end; and he began to range that plantain wood, in search of those sounds. And that one of mighty arms saw the monkey-chief in the plantain wood, on an elevated rocky base."" Question 2: How did Bhima describe Hanuman's appearance when he first saw him in the forest? Answer 2: Bhima described Hanuman as having a coppery hue, quick movements like lightning, and a slender waist due to broad shoulders. He noted that Hanuman had a tail covered with long hair and a distinctive posture. Bhima also observed Hanuman's face, tongue, ears, and teeth, which were all remarkable in their appearance. Reference 2: ""And (Bhima) saw Hanuman's head furnished with small lips, and coppery face and tongue, and red ears, and brisk eyes, and bare white incisors sharpened at the edge."" Question 3: How did Bhima react upon seeing Hanuman, and what did he do to get Hanuman's attention? Answer 3: Bhima was undaunted and approached Hanuman with rapid strides. He then shouted loudly, resembling thunder, in an attempt to get Hanuman's attention. This loud shout startled the creatures in the forest. Reference 3: ""The powerful Hanuman, however, opening his eyes partially looked at him (Bhima) with disregard, with eyes reddened with intoxication. And then smilingly addressing him, Hanuman said the following words, 'Ill as I am, I was sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness to all creatures...O hero, save the passage obtained by the practice of asceticism, there is no passage to that place."" Question 4: What advice did Hanuman give to Bhima regarding the path ahead and his actions toward other creatures? Answer 4: Hanuman advised Bhima not to proceed further on the path, as it was inaccessible except through ascetic practices. He cautioned Bhima against destructive actions toward other creatures and urged him to show kindness to all beings. Hanuman emphasized the importance of virtue and reason in one's actions. Reference 4: ""And, O foremost of men, tell thou also, whither thou wilt go to-day. Further it is impossible to proceed. Yonder hills are inaccessible...Do thou hearken unto my words. Thou canst not proceed further from this place. Therefore, O lord, do thou desist. O chief of men, to-day in very way thou art welcome to this place.""","[0.06037601828575134, -0.11957573890686035, -0.2908761203289032, 0.26863110065460205, 0.46670496463775635, -0.11233482509851456, 0.23875465989112854, 0.3973771035671234, -0.0014210963854566216, -0.09591810405254364, -0.3619947135448456, 0.14060883224010468, 0.029243582859635353, -0.3722153902053833, 0.19851422309875488, -0.40423429012298584, 0.10429071635007858, 0.1534944623708725, 0.2100401520729065, -0.16139067709445953, -0.0064216600731015205, 0.2773495614528656, 0.054612066596746445, 0.39954304695129395, 0.1148279458284378, -0.3163731098175049, -0.05743531882762909, 0.5023677945137024, 0.1472466140985489, -0.33454474806785583, -0.24982622265815735, -0.2672269642353058, -0.15915527939796448, 0.4947566092014313, -9.355694783153012e-05, -0.22583913803100586, 0.3986566662788391, 0.25177261233329773, -0.14460048079490662, -0.11086417734622955, 0.10139220207929611, 0.20473015308380127, -0.1446084827184677, 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And why also hast thou assumed the shape of a monkey? It is a Kshatriya--one of a race next to the Brahmanas--that asketh thee. And he belongeth to the Kuru race and the lunar stock, and was borne by Kunti in her womb, and is one of the sons of Pandu, and is the off spring of the wind-god, and is known by the name of Bhimasena.' Hearing these words of the Kuru hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto that offspring of the wind-god (Bhimasena), saying, 'I am a monkey, I will not allow thee the passage thou desirest. Better desist and go back. Do thou not meet with destruction.' At this Bhimasena replied. 'Destruction at anything else do I not ask thee about, O monkey. Do thou give me passage. Arise! Do not come by grief at my hands.' Hanuman said, 'I have no strength to rise; I am suffering from illness. If go thou must, do thou go by overleaping me.' Bhima said, 'The Supreme Soul void of the properties pervadeth a body all over. Him knowable alone by knowledge, I cannot disregard. And therefore, will I not overleap thee. If I had not known Him from Whom become manifest all creatures, I would have leapt over thee and also the mountain, even as Hanuman had bounded over the ocean.' Thereupon Hanuman said, 'Who is that Hanuman, who had bounded over the ocean? I ask thee, O best of men. Relate if thou canst.' Bhima replied, ""He is even my brother, excellent with every perfection, and endued with intelligence and strength both of mind and body. And he is the illustrious chief of monkeys, renowned in the Ramayana. And for Rama's queen, that king of the monkeys even with one leap crossed the ocean extending over a hundred yojanas. That mighty one is my brother. I am equal unto him in energy, strength and prowess and also in fight. And able am I to punish thee. So arise. Either give me passage or witness my prowess to-day. If thou do not listen to my bidding, I shall send thee to the abode of Yama."" Vaisampayana continued. ""Then knowing him (Bhima) to be intoxicated with strength, and proud of the might of his arms, Hanuman, slighting him at heart, said the following words, 'Relent thou, O sinless one. In consequence of age, I have no strength to get up. From pity for me, do thou go, moving aside my tail.' Being thus addressed by Hanuman, Bhima proud of the strength of his arms, took him for one wanting in energy and prowess, and thought within himself, 'Taking fast hold of the tail, will I send this monkey destitute of energy and prowess, to the region of Yama.' Thereat, with a smile he slightingly took hold of the tail with his left hand; but could not move that tail of the mighty monkey. Then with both arms he pulled it, resembling the pole reared in honour of Indra. Still the mighty Bhima could not raise the tail with both his arms. And his eye-brows were contracted up, and his eyes rolled, and his face was contracted into wrinkles and his body was covered with sweat; and yet he could not raise it. And when after having striven, the illustrious Bhima failed in raising the tail, he approached the side of the monkey, and stood with a bashful countenance. And bowing down, Kunti's son, with joined hands, spake these words, 'Relent thou, O foremost of monkeys; and forgive me for my harsh words. Art thou a Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of curiosity. Tell me who thou art that hast assumed the shape of monkey, if it be not a secret, O long-armed one, and if I can well hear it. I ask thee as a disciple, and I, O sinless one, seek thy refuge.' Thereupon Hanuman said, 'O represser of foes, even to the extent of thy curiosity to know me, shall I relate all at length. Listen, O son of Pandu! O lotus-eyed one, I was begotten by the wind-god that life of the world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the mighty monkey-kings, and monkey-chiefs used to wait upon that son of the sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a friendship subsisted between me and Sugriva, even as between the wind and fire. And for some cause, Sugriva, driven out by his brother, for a long time dwelt with me at the Hrisyamukh. And it came to pass that the mighty son of Dasaratha the heroic Rama, who is Vishnu's self in the shape of a human being, took his birth in this world. And in company with his queen and brother, taking his bow, that foremost of bowmen with the view of compassing his father's welfare, began to reside in the Dandaka forest. And from Janasthana, that mighty Rakshasa monarch, the wicked Ravana, carried away his (Rama's) queen by stratagem and force, deceiving, O sinless one, that foremost of men, through the agency of a Rakshasa, Maricha, who assumed the form of a deer marked with gem-like and golden spots."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXLVI Vaisampayana said, ""O represser of foes, hearing these words of the intelligent monkey-chief, the heroic Bhima answered, 'Who art thou? And why also hast thou assumed the shape of a monkey? It is a Kshatriya--one of a race next to the Brahmanas--that asketh thee. And he belongeth to the Kuru race and the lunar stock, and was borne by Kunti in her womb, and is one of the sons of Pandu, and is the off spring of the wind-god, and is known by the name of Bhimasena.' Hearing these words of the Kuru hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto that offspring of the wind-god (Bhimasena), saying, 'I am a monkey, I will not allow thee the passage thou desirest. Better desist and go back. Do thou not meet with destruction.' At this Bhimasena replied. 'Destruction at anything else do I not ask thee about, O monkey. Do thou give me passage. Arise! Do not come by grief at my hands.' Hanuman said, 'I have no strength to rise; I am suffering from illness. If go thou must, do thou go by overleaping me.' Bhima said, 'The Supreme Soul void of the properties pervadeth a body all over. Him knowable alone by knowledge, I cannot disregard. And therefore, will I not overleap thee. If I had not known Him from Whom become manifest all creatures, I would have leapt over thee and also the mountain, even as Hanuman had bounded over the ocean.' Thereupon Hanuman said, 'Who is that Hanuman, who had bounded over the ocean? I ask thee, O best of men. Relate if thou canst.' Bhima replied, ""He is even my brother, excellent with every perfection, and endued with intelligence and strength both of mind and body. And he is the illustrious chief of monkeys, renowned in the Ramayana. And for Rama's queen, that king of the monkeys even with one leap crossed the ocean extending over a hundred yojanas. That mighty one is my brother. I am equal unto him in energy, strength and prowess and also in fight. And able am I to punish thee. So arise. Either give me passage or witness my prowess to-day. If thou do not listen to my bidding, I shall send thee to the abode of Yama."" Vaisampayana continued. ""Then knowing him (Bhima) to be intoxicated with strength, and proud of the might of his arms, Hanuman, slighting him at heart, said the following words, 'Relent thou, O sinless one. In consequence of age, I have no strength to get up. From pity for me, do thou go, moving aside my tail.' Being thus addressed by Hanuman, Bhima proud of the strength of his arms, took him for one wanting in energy and prowess, and thought within himself, 'Taking fast hold of the tail, will I send this monkey destitute of energy and prowess, to the region of Yama.' Thereat, with a smile he slightingly took hold of the tail with his left hand; but could not move that tail of the mighty monkey. Then with both arms he pulled it, resembling the pole reared in honour of Indra. Still the mighty Bhima could not raise the tail with both his arms. And his eye-brows were contracted up, and his eyes rolled, and his face was contracted into wrinkles and his body was covered with sweat; and yet he could not raise it. And when after having striven, the illustrious Bhima failed in raising the tail, he approached the side of the monkey, and stood with a bashful countenance. And bowing down, Kunti's son, with joined hands, spake these words, 'Relent thou, O foremost of monkeys; and forgive me for my harsh words. Art thou a Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of curiosity. Tell me who thou art that hast assumed the shape of monkey, if it be not a secret, O long-armed one, and if I can well hear it. I ask thee as a disciple, and I, O sinless one, seek thy refuge.' Thereupon Hanuman said, 'O represser of foes, even to the extent of thy curiosity to know me, shall I relate all at length. Listen, O son of Pandu! O lotus-eyed one, I was begotten by the wind-god that life of the world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the mighty monkey-kings, and monkey-chiefs used to wait upon that son of the sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a friendship subsisted between me and Sugriva, even as between the wind and fire. And for some cause, Sugriva, driven out by his brother, for a long time dwelt with me at the Hrisyamukh. And it came to pass that the mighty son of Dasaratha the heroic Rama, who is Vishnu's self in the shape of a human being, took his birth in this world. And in company with his queen and brother, taking his bow, that foremost of bowmen with the view of compassing his father's welfare, began to reside in the Dandaka forest. And from Janasthana, that mighty Rakshasa monarch, the wicked Ravana, carried away his (Rama's) queen by stratagem and force, deceiving, O sinless one, that foremost of men, through the agency of a Rakshasa, Maricha, who assumed the form of a deer marked with gem-like and golden spots."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Bhima respond when Hanuman asked him to move his tail to make way? Answer 1: Initially, Bhima attempted to move Hanuman's tail with his left hand, believing that he could easily accomplish it due to his great strength. However, he failed to lift it. Bhima then tried with both arms but still could not raise Hanuman's tail, despite his utmost efforts. Reference 1: ""Then with both arms he pulled it, resembling the pole reared in honour of Indra. Still the mighty Bhima could not raise the tail with both his arms."" Question 2: What realization did Bhima come to after his failed attempt to move Hanuman's tail? Answer 2: After failing to lift Hanuman's tail despite his immense strength, Bhima felt embarrassed and approached Hanuman with a humble attitude. He acknowledged his inability to move the monkey's tail and sought forgiveness for his earlier harsh words. Reference 2: ""And when after having striven, the illustrious Bhima failed in raising the tail, he approached the side of the monkey, and stood with a bashful countenance."" Question 3: Who did Bhima think Hanuman might be and why did he want to know? Answer 3: Bhima was curious about Hanuman's true identity and asked if he might be a Siddha, a god, a Gandharva, or a Guhyaka. He wanted to know more about Hanuman, as he had been unable to move the monkey's tail despite his incredible strength and wanted to understand the reason behind it. Reference 3: ""Art thou a Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of curiosity. Tell me who thou art that hast assumed the shape of a monkey, if it be not a secret, O long-armed one, and if I can well hear it."" Question 4: How did Hanuman reveal his identity to Bhima and what did he share about his lineage? Answer 4: Hanuman explained that he was the son of the wind-god and was named Hanuman. He shared his close relationship with Sugriva and narrated his role in the Ramayana, including helping Lord Rama in the search for his kidnapped queen, Sita, and his subsequent battles with the demon king Ravana. Reference 4: ""O represser of foes, even to the extent of thy curiosity to know me, shall I relate all at length. Listen, O son of Pandu! O lotus-eyed one, I was begotten by the wind-god that life of the world--upon the wife of Kesari. I am a monkey, by name Hanuman... And from Janasthana, that mighty Rakshasa monarch, the wicked Ravana, carried away his (Rama's) queen by stratagem and force...""","[-0.04024619236588478, -0.06257335096597672, -0.28595519065856934, 0.09134462475776672, 0.5004120469093323, -0.16294771432876587, 0.2676474153995514, 0.30427542328834534, -0.16580884158611298, 0.1714542955160141, -0.17938455939292908, 0.11726724356412888, 0.2249467670917511, -0.1590045541524887, 0.3819144666194916, -0.4471536874771118, 0.1366480439901352, 0.05555864796042442, 0.2711133360862732, -0.1505480259656906, -0.24867528676986694, 0.1530776470899582, -0.10355503112077713, 0.25524768233299255, 0.1794750839471817, -0.387645959854126, 0.05033000186085701, 0.584639847278595, 0.06281326711177826, -0.5006600022315979, -0.08147671818733215, -0.20274607837200165, 0.08455903828144073, 0.4215230643749237, -0.00010217652015853673, -0.061196088790893555, 0.31722190976142883, 0.15499450266361237, -0.3091737926006317, 0.0795995369553566, 0.09944558143615723, 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Then a friendship was contracted between him and the high-souled Raghava. And the latter, having slain Vali installed Sugriva in the kingdom. And having obtained the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in search of Sita. And, O best of men, I too with innumerable monkeys set out towards the south in quest of Sita, O mighty-armed one. Then a mighty vulture Sampati by name, communicated the tidings that Sita was in the abode of Ravana. Thereupon with the object of securing success unto Rama, I all of a sudden bounded over the main, extending for a hundred yojanas. And, O chief of the Bharatas, having by my own prowess crossed the ocean, that abode of sharks and crocodiles, I saw in Ravana's residence, the daughter of king Janaka, Sita, like unto the daughter of a celestial. And having interviewed that lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its towers and ramparts and gates, and proclaimed my name there, I returned. Hearing everything from me the lotus-eyed Rama at once ascertained his course of action, and having for the passage of his army constructed a bridge across the deep, crossed it followed by myriads of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also Ravana, the oppressor of the worlds together with his Rakshasa followers. And having slain the king of the Rakshasas, with his brother, and sons and kindred, he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana, pious, and reverent, and kind to devoted dependants. Then Rama recovered his wife even like the lost Vaidic revelation. Then Raghu's son, Rama, with his devoted wife, returned to his own city, Ayodhya, inaccessible to enemies; and that lord of men began to dwell there. Then that foremost of kings, Rama was established in the kingdom. Thereafter, I asked a boon of the lotus-eyed Rama, saying, 'O slayer of foes, Rama, may I live as long as the history of thy deeds remaineth extant on earth!"" Thereupon he said, 'So be it. O represser of foes, O Bhima, through the grace of Sita also, here all excellent objects of entertainment are supplied to me, whoever abide at this place. Rama reigned for the thousand and ten hundred years. Then he ascended to his own abode. Ever since, here Apsaras and Gandharvas delight me, singing for aye the deeds of that hero, O sinless one. O son of the Kurus, this path is impassable to mortals. For this, O Bharata, as also with the view that none might defeat or curse thee, have I obstructed thy passage to this path trod by the immortals. This is one of the paths to heaven, for the celestials; mortals cannot pass this way. But the lake in search of which thou hast come, lieth even in that direction."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXLVII Hanuman said, 'And after his wife was carried away, that descendant of Raghu, while searching with his brother for his queen, met, on the summit of that mountain, with Sugriva, chief of the monkeys. Then a friendship was contracted between him and the high-souled Raghava. And the latter, having slain Vali installed Sugriva in the kingdom. And having obtained the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in search of Sita. And, O best of men, I too with innumerable monkeys set out towards the south in quest of Sita, O mighty-armed one. Then a mighty vulture Sampati by name, communicated the tidings that Sita was in the abode of Ravana. Thereupon with the object of securing success unto Rama, I all of a sudden bounded over the main, extending for a hundred yojanas. And, O chief of the Bharatas, having by my own prowess crossed the ocean, that abode of sharks and crocodiles, I saw in Ravana's residence, the daughter of king Janaka, Sita, like unto the daughter of a celestial. And having interviewed that lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its towers and ramparts and gates, and proclaimed my name there, I returned. Hearing everything from me the lotus-eyed Rama at once ascertained his course of action, and having for the passage of his army constructed a bridge across the deep, crossed it followed by myriads of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also Ravana, the oppressor of the worlds together with his Rakshasa followers. And having slain the king of the Rakshasas, with his brother, and sons and kindred, he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana, pious, and reverent, and kind to devoted dependants. Then Rama recovered his wife even like the lost Vaidic revelation. Then Raghu's son, Rama, with his devoted wife, returned to his own city, Ayodhya, inaccessible to enemies; and that lord of men began to dwell there. Then that foremost of kings, Rama was established in the kingdom. Thereafter, I asked a boon of the lotus-eyed Rama, saying, 'O slayer of foes, Rama, may I live as long as the history of thy deeds remaineth extant on earth!"" Thereupon he said, 'So be it. O represser of foes, O Bhima, through the grace of Sita also, here all excellent objects of entertainment are supplied to me, whoever abide at this place. Rama reigned for the thousand and ten hundred years. Then he ascended to his own abode. Ever since, here Apsaras and Gandharvas delight me, singing for aye the deeds of that hero, O sinless one. O son of the Kurus, this path is impassable to mortals. For this, O Bharata, as also with the view that none might defeat or curse thee, have I obstructed thy passage to this path trod by the immortals. This is one of the paths to heaven, for the celestials; mortals cannot pass this way. But the lake in search of which thou hast come, lieth even in that direction."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Hanuman come to know about Sita's whereabouts in Lanka? Answer 1: Hanuman learned about Sita's location in Lanka when a mighty vulture named Sampati informed him of the same. Sampati revealed that Sita was in Ravana's abode, which prompted Hanuman to take action to find her. Reference 1: ""Then a mighty vulture Sampati by name, communicated the tidings that Sita was in the abode of Ravana."" Question 2: What did Hanuman do after discovering Sita in Lanka? Answer 2: After discovering Sita in Lanka, Hanuman not only met her but also set fire to the entire city of Lanka, including its towers, ramparts, and gates. He proclaimed his name there, ensuring that his mission was known. Reference 2: ""And having interviewed that lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its towers and ramparts and gates, and proclaimed my name there, I returned."" Question 3: Why did Hanuman obstruct Bhima's path and refuse him passage in the direction of that path? Answer 3: Hanuman obstructed Bhima's path and refused him passage because the path Bhima was attempting to take was one of the paths to heaven meant for the celestials, not mortals. Hanuman wanted to ensure that no mortal would pass through this path, both to preserve its sanctity and to prevent Bhima from facing any adverse consequences by attempting it. Reference 3: ""For this, O Bharata, as also with the view that none might defeat or curse thee, have I obstructed thy passage to this path trod by the immortals.""","[-0.0009613818838261068, 0.21067065000534058, -0.3098692297935486, 0.10691900551319122, 0.3523293137550354, -0.25447237491607666, 0.03714274242520332, 0.1588534116744995, -0.10279791802167892, -0.04799703136086464, -0.2704208195209503, 0.10195009410381317, 0.32621249556541443, -0.2907138168811798, 0.42254942655563354, -0.24115575850009918, 0.2768995463848114, 0.1711483895778656, 0.09005610644817352, -0.04002919793128967, -0.28586238622665405, 0.28231754899024963, -0.11724203079938889, 0.3014633357524872, 0.031069863587617874, -0.27393805980682373, -0.14406104385852814, 0.6909633278846741, -0.039911653846502304, -0.3045772612094879, -0.01955774798989296, -0.10537891089916229, 0.060984086245298386, 0.4402165412902832, -9.811719064600766e-05, -0.06902281194925308, 0.23216214776039124, 0.004485721699893475, 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And O Bharata, on Bhima being embraced by his brother, his fatigue went off, and all (the powers of body) as also his strength were restored. And having gained great accession of strength, he thought that there was none equal to him in physical power. And with tears in his eyes, the monkey from affection again addressed Bhima in choked utterance, saying, 'O hero, repair to thy own abode. May I be incidentally remembered by thee in thy talk! O best of Kurus, do not tell any one that I abide here. O thou of great strength, the most excellent of the wives of the gods and Gandharvas resort to this place, and the time of their arrival is nigh. My eyes have been blessed (by seeing thee). And, O Bhima, having felt a human being by coming in contact with thee, I have been put in mind of that son of Raghu, who was Vishnu himself under the name of Rama, and who delighted the heart of the world; and who was as the sun in regard to the lotus face of Sita, and also to that darkness--Ravana. Therefore, O heroic son of Kunti, let not thy meeting with me be fruitless. Do thou with fraternal feeling ask of me a boon, O Bharata. If this be thy wish, that going to Varanavata, I may destroy the insignificant sons of Dhritarashtra--even this will I immediately do. Or if this be thy wish that, that city may be ground by me with rocks, or that I may bind Duryodhana and bring him before thee, even this will I do to-day, O thou of mighty strength.' Vaisampayana said, ""Hearing those words of that high-souled one, Bhimasena with a cheerful heart answered Hanuman, saying, 'O foremost of monkeys, I take all this as already performed by thee. Good happen to thee. O mighty-armed one! I ask of thee this,--be thou well pleased with me. O powerful one, on thy having become our protector, the Pandavas have found help. Even by thy prowess shall we conquer all foes."" Thus addressed, Hanuman said unto Bhimasena, 'From fraternal feeling and affection, I will do good unto thee, by diving into the army of thy foes copiously furnished with arrows and javelins. And, O highly powerful one, O hero, when thou shall give leonine roars, then shall I with my own, add force to shouts. Remaining on the flagstaff of Arjuna's car will I emit fierce shouts that will damp the energy of thy foes. Thereby ye will slay them easily.' Having said this unto Pandu's son, and also pointed him out the way. Hanuman vanished at that spot."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CL Vaisampayana said, ""Then contracting that huge body of his, which he had assumed at will, the monkey with his arms again embraced Bhimasena. And O Bharata, on Bhima being embraced by his brother, his fatigue went off, and all (the powers of body) as also his strength were restored. And having gained great accession of strength, he thought that there was none equal to him in physical power. And with tears in his eyes, the monkey from affection again addressed Bhima in choked utterance, saying, 'O hero, repair to thy own abode. May I be incidentally remembered by thee in thy talk! O best of Kurus, do not tell any one that I abide here. O thou of great strength, the most excellent of the wives of the gods and Gandharvas resort to this place, and the time of their arrival is nigh. My eyes have been blessed (by seeing thee). And, O Bhima, having felt a human being by coming in contact with thee, I have been put in mind of that son of Raghu, who was Vishnu himself under the name of Rama, and who delighted the heart of the world; and who was as the sun in regard to the lotus face of Sita, and also to that darkness--Ravana. Therefore, O heroic son of Kunti, let not thy meeting with me be fruitless. Do thou with fraternal feeling ask of me a boon, O Bharata. If this be thy wish, that going to Varanavata, I may destroy the insignificant sons of Dhritarashtra--even this will I immediately do. Or if this be thy wish that, that city may be ground by me with rocks, or that I may bind Duryodhana and bring him before thee, even this will I do to-day, O thou of mighty strength.' Vaisampayana said, ""Hearing those words of that high-souled one, Bhimasena with a cheerful heart answered Hanuman, saying, 'O foremost of monkeys, I take all this as already performed by thee. Good happen to thee. O mighty-armed one! I ask of thee this,--be thou well pleased with me. O powerful one, on thy having become our protector, the Pandavas have found help. Even by thy prowess shall we conquer all foes."" Thus addressed, Hanuman said unto Bhimasena, 'From fraternal feeling and affection, I will do good unto thee, by diving into the army of thy foes copiously furnished with arrows and javelins. And, O highly powerful one, O hero, when thou shall give leonine roars, then shall I with my own, add force to shouts. Remaining on the flagstaff of Arjuna's car will I emit fierce shouts that will damp the energy of thy foes. Thereby ye will slay them easily.' Having said this unto Pandu's son, and also pointed him out the way. Hanuman vanished at that spot."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What request did Hanuman make to Bhimasena when they met? Answer 1: Hanuman requested Bhimasena not to reveal his presence to anyone and to keep their meeting a secret. He also expressed a desire to be remembered by Bhima in his conversations. Reference 1: ""O hero, repair to thy own abode... let not thy meeting with me be fruitless. Do thou with fraternal feeling ask of me a boon, O Bharata."" Question 2: What did Bhimasena promise to Hanuman in response to his offer of help? Answer 2: Bhimasena promised Hanuman his fraternal affection and requested Hanuman to be their protector. He expressed confidence that with Hanuman's prowess, they would conquer all their foes. Reference 2: ""O foremost of monkeys, I take all this as already performed by thee... O powerful one, on thy having become our protector, the Pandavas have found help."" Question 3: How did Hanuman offer to assist Bhimasena in battle? Answer 3: Hanuman offered to dive into the army of Bhimasena's foes, adding force to Bhima's roars and shouts when he engaged in battle. He also mentioned that he would remain on the flagstaff of Arjuna's chariot and emit fierce shouts to weaken the enemy's energy. Reference 3: ""From fraternal feeling and affection, I will do good unto thee, by diving into the army of thy foes... Remaining on the flagstaff of Arjuna's car will I emit fierce shouts that will damp the energy of thy foes.""","[0.035672686994075775, -0.10665692389011383, -0.29344668984413147, 0.12235414236783981, 0.5028797388076782, -0.1839044839143753, 0.13767240941524506, 0.28271812200546265, -0.1995316445827484, 0.007677898742258549, -0.30351993441581726, 0.0594489611685276, 0.34734925627708435, -0.1336803287267685, 0.28868821263313293, -0.4098893105983734, 0.07100925594568253, 0.21897223591804504, 0.1372513771057129, -0.14097827672958374, -0.15558210015296936, 0.15119899809360504, -0.13080279529094696, 0.24204234778881073, 0.15687847137451172, -0.30272892117500305, -0.06464449316263199, 0.5956801772117615, -0.037299349904060364, -0.5116711258888245, -0.08744978159666061, -0.13894391059875488, 0.06238357722759247, 0.3345135450363159, -9.898134885588661e-05, -0.17269836366176605, 0.24829496443271637, 0.171113982796669, -0.17518800497055054, 0.1639624387025833, 0.16877824068069458, 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And it sprang from the cascades contiguous to the abode of Kuvera. And it was beautiful to behold, and was furnished with a wide-spreading shade and abounded in various trees and creepers and was covered with green lilies. And this unearthly lake was filled with golden lotuses, and swarmed with diverse species of birds. And its banks were beautiful and devoid of mud. And situated on the rocky elevation this expanse of excellent water was exceedingly fair. And it was the wonder of the world and healthful and of romantic sight. In that lake the son of Kunti saw, the water of ambrosial taste and cool and light and clear and fresh; and the Pandava drank of it profusely. And that unearthly receptacle of waters was covered with celestial Saugandhika lotuses, and was also spread over with beautiful variegated golden lotuses of excellent fragrance having graceful stalks of lapis lazulis. And swayed by swans and Karandavas, these lotuses were scattering fresh farina. And this lake was the sporting region of the high-souled Kuvera, the king of the Yakshas. And it was held in high regard by the Gandharvas the Apsaras and the celestials. And it was frequented by the celestial sages and the Yakshas and the Kimpurushas and the Rakshasas and the Kinnaras; and it was well-protected by Kuvera. And as soon as he beheld that river and that unearthly lake, Kunti's son, Bhimasena of mighty strength became exceedingly delighted. And agreeably to the mandate of their king, hundreds and thousands of Rakshasas, named Krodhavasas, were guarding that lake, wearing uniforms and armed with various weapons. And as that repressor of foes, Kunti's son, the heroic Bhima of dreadful prowess, clad in deer-skins and wearing golden armlets and equipped with weapons and girding his sword on, was fearlessly proceeding, with the view of gathering the lotus, those (Rakshasas) saw him and immediately began to address each other, shouting forth, 'It behoveth you to enquire for the errand on which this foremost of men, clad in deer skins, and equipped with arms, hath come.' Then they all approached the effulgent Vrikodara of mighty arms and asked, 'Who art thou? Thou shouldst answer our questions. We see thee in the guise of an ascetic and yet armed with weapons. O thou of mighty intelligence, do thou unfold unto us the object with which thou hast come (hither)."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLII Vaisampayana said, ""Having reached that spot, Bhimasena saw in the vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by lovely woods, and guarded by the Rakshasas. And it sprang from the cascades contiguous to the abode of Kuvera. And it was beautiful to behold, and was furnished with a wide-spreading shade and abounded in various trees and creepers and was covered with green lilies. And this unearthly lake was filled with golden lotuses, and swarmed with diverse species of birds. And its banks were beautiful and devoid of mud. And situated on the rocky elevation this expanse of excellent water was exceedingly fair. And it was the wonder of the world and healthful and of romantic sight. In that lake the son of Kunti saw, the water of ambrosial taste and cool and light and clear and fresh; and the Pandava drank of it profusely. And that unearthly receptacle of waters was covered with celestial Saugandhika lotuses, and was also spread over with beautiful variegated golden lotuses of excellent fragrance having graceful stalks of lapis lazulis. And swayed by swans and Karandavas, these lotuses were scattering fresh farina. And this lake was the sporting region of the high-souled Kuvera, the king of the Yakshas. And it was held in high regard by the Gandharvas the Apsaras and the celestials. And it was frequented by the celestial sages and the Yakshas and the Kimpurushas and the Rakshasas and the Kinnaras; and it was well-protected by Kuvera. And as soon as he beheld that river and that unearthly lake, Kunti's son, Bhimasena of mighty strength became exceedingly delighted. And agreeably to the mandate of their king, hundreds and thousands of Rakshasas, named Krodhavasas, were guarding that lake, wearing uniforms and armed with various weapons. And as that repressor of foes, Kunti's son, the heroic Bhima of dreadful prowess, clad in deer-skins and wearing golden armlets and equipped with weapons and girding his sword on, was fearlessly proceeding, with the view of gathering the lotus, those (Rakshasas) saw him and immediately began to address each other, shouting forth, 'It behoveth you to enquire for the errand on which this foremost of men, clad in deer skins, and equipped with arms, hath come.' Then they all approached the effulgent Vrikodara of mighty arms and asked, 'Who art thou? Thou shouldst answer our questions. We see thee in the guise of an ascetic and yet armed with weapons. O thou of mighty intelligence, do thou unfold unto us the object with which thou hast come (hither)."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Bhimasena see when he reached the vicinity of the Kailasa cliff? Answer 1: Bhimasena saw a beautiful lotus lake surrounded by lovely woods, filled with golden and fragrant lotuses, and swarming with various species of birds. The lake had clear and fresh water with a taste of ambrosia, and it was situated on a rocky elevation. Reference 1: ""Having reached that spot, Bhimasena saw in the vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by lovely woods..."" Question 2: Who guarded the lotus lake near the Kailasa cliff? Answer 2: The lotus lake near the Kailasa cliff was guarded by hundreds and thousands of Rakshasas known as Krodhavasas. They were uniformed, armed with various weapons, and protected the lake under the mandate of their king, Kuvera. Reference 2: ""In that lake the son of Kunti saw... guarded by the Rakshasas... hundreds and thousands of Rakshasas, named Krodhavasas, were guarding that lake..."" Question 3: How did the Rakshasas react upon seeing Bhimasena approaching the lake? Answer 3: The Rakshasas saw Bhimasena clad in deer-skins, wearing golden armlets, and armed with weapons, and they immediately approached him and asked about his identity and the purpose of his visit, as they found his appearance unusual. Reference 3: ""As that repressor of foes, Kunti's son, the heroic Bhima of dreadful prowess... they all approached the effulgent Vrikodara of mighty arms and asked, 'Who art thou?'""","[0.13097266852855682, -0.3316039741039276, -0.27560654282569885, 0.18708528578281403, 0.24131213128566742, -0.31465259194374084, -0.2155771106481552, 0.32078278064727783, -0.20465782284736633, 0.0626610592007637, -0.2696654200553894, 0.3080560564994812, 0.4183143973350525, -0.5788276195526123, 0.10493069142103195, -0.37346792221069336, 0.0866234228014946, 0.20903067290782928, -0.012530134059488773, -0.03490380197763443, -0.09571035206317902, 0.241164430975914, -0.17243187129497528, 0.23970595002174377, 0.13874953985214233, -0.17573551833629608, -0.1418931782245636, 0.5713437795639038, -0.07906657457351685, -0.4287203848361969, -0.05152425915002823, -0.008031521923840046, 0.025816500186920166, 0.1683163195848465, -9.908874926622957e-05, -0.06363045424222946, 0.2923820912837982, -0.09115058183670044, 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O Rakshasas, I have come with my brothers to the jujube named Visala. At that place, Panchali saw an excellent Saugandhika lotus, which, of a certainty, was carried thither by the wind from this region. She wisheth to have those flowers in abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the desire of my wedded wife of faultless features, and have come hither to procure the flowers. Thereat the Rakshasas said, 'O foremost of men, this spot is dear unto Kuvera, and it is his sporting region. Men subject to death cannot sport here. O Vrikodara. the celestial sages, and the gods taking the permission of the chief of the Yakshas, drink of this lake, and sport herein. And, O Pandava, the Gandharvas and the Apsaras also divert themselves in this lake. That wicked person who, disregarding the lord of treasures, unlawfully attempteth to sport here, without doubt, meeteth with destruction. Disregarding him, thou seekest to take away the lotuses from this place by main force. Why then dost thou say that thou art the brother of Yudhishthira the just? First, taking the permission of the lord of Yakshas, do thou drink of this lake and take away the flowers. If thou dost not do this, thou shall not be able even to glance at a single lotus Bhimasena said, 'Ye Rakshasas, I do not see the lord of wealth here And even if I did see that mighty king, I would not beseech him Kshatriyas never beseech (any body). This is the eternal morality; and I by no means wish to forsake the Kshatriya morality. And, further this lotus-lake hath sprung from the cascades of the mountain; it hath not been excavated in the mansion of Kuvera. Therefore it belongeth equally to all creatures with Vaisravana. In regard to a thing of such a nature, who goeth to beseech another?"" Vaisampayana said, ""Having said this unto the Rakshasas, the mighty-armed and exceedingly unforbearing Bhimasena of great strength plunged into the lotus-lake. Thereat that powerful one was forbidden by the Rakshasas, saying, 'Do not do this;' and they from all sides began to abuse him in anger. But slighting these Rakshasas, that mighty one of dreadful prowess plunged (farther and farther). Now they all prepared for opposing him. And with eyes rolling, they upraised their arms, and rushed in wrath at Bhimasena, exclaiming, 'Seize him!' 'Bind him! Hew him! We shall cook Bhimasena, and eat him up!' Thereupon that one of great force, taking his ponderous and mighty mace inlaid with golden plates, like unto the mace of Yama himself, turned towards those, and then said, 'Stay!' At this, they darted at him with vehemence, brandishing lances, and axes, and other weapons. And wishing to destroy Bhima, the dreadful and fierce Krodhavasas surrounded Bhima on all sides. But that one, being endued with strength, had been begotten by Vayu in the womb of Kunti; and he was heroic and energetic, and the slayer of foes, and ever devoted to virtue and truth, and incapable of being vanquished by enemies through prowess. Accordingly this high-souled Bhima defeating all the manoeuveres of the foes, and breaking their arms, killed on the banks of the lake more than a hundred, commencing with the foremost. And then witnessing his prowess and strength, and the force of his skill, and also the might of his arms; and unable to bear (the onset), those prime heroes all of a sudden fled on all sides in bands. ""Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of battle, and in confusion quickly fled towards the Kailasa cliff, supporting themselves in the sky. Having thus by the exercise of his prowess defeated those hosts, even as Sakra had defeated the armies of Daityas and Danavas, he (Bhima), now that he had conquered the enemy, plunged into the lake and began to gather the lotuses, with the object of gaining his purpose. And as he drank of the waters, like unto nectar, his energy and strength were again fully restored; and he fell to plucking and gathering Saugandhika lotuses of excellent fragrance. On the other hand, the Krodhavasas, being driven by the might of Bhima and exceedingly terrified, presented themselves before the lord of wealth, and gave an exact account of Bhima's prowess and strength in fight. Hearing their words, the god (Kuvera) smiled and then said, 'Let Bhima take for Krishna as many lotuses as he likes. This is already known to me.' Thereupon taking the permission of the lord of wealth, those (Rakshasas) renouncing anger, went to that foremost of the Kurus, and in that lotus-lake beheld Bhima alone, disporting in delight."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLIII ""Bhima said, 'I am the son of Pandu, and next by birth to Yudhishthira the just, and my name is Bhimasena. O Rakshasas, I have come with my brothers to the jujube named Visala. At that place, Panchali saw an excellent Saugandhika lotus, which, of a certainty, was carried thither by the wind from this region. She wisheth to have those flowers in abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the desire of my wedded wife of faultless features, and have come hither to procure the flowers. Thereat the Rakshasas said, 'O foremost of men, this spot is dear unto Kuvera, and it is his sporting region. Men subject to death cannot sport here. O Vrikodara. the celestial sages, and the gods taking the permission of the chief of the Yakshas, drink of this lake, and sport herein. And, O Pandava, the Gandharvas and the Apsaras also divert themselves in this lake. That wicked person who, disregarding the lord of treasures, unlawfully attempteth to sport here, without doubt, meeteth with destruction. Disregarding him, thou seekest to take away the lotuses from this place by main force. Why then dost thou say that thou art the brother of Yudhishthira the just? First, taking the permission of the lord of Yakshas, do thou drink of this lake and take away the flowers. If thou dost not do this, thou shall not be able even to glance at a single lotus Bhimasena said, 'Ye Rakshasas, I do not see the lord of wealth here And even if I did see that mighty king, I would not beseech him Kshatriyas never beseech (any body). This is the eternal morality; and I by no means wish to forsake the Kshatriya morality. And, further this lotus-lake hath sprung from the cascades of the mountain; it hath not been excavated in the mansion of Kuvera. Therefore it belongeth equally to all creatures with Vaisravana. In regard to a thing of such a nature, who goeth to beseech another?"" Vaisampayana said, ""Having said this unto the Rakshasas, the mighty-armed and exceedingly unforbearing Bhimasena of great strength plunged into the lotus-lake. Thereat that powerful one was forbidden by the Rakshasas, saying, 'Do not do this;' and they from all sides began to abuse him in anger. But slighting these Rakshasas, that mighty one of dreadful prowess plunged (farther and farther). Now they all prepared for opposing him. And with eyes rolling, they upraised their arms, and rushed in wrath at Bhimasena, exclaiming, 'Seize him!' 'Bind him! Hew him! We shall cook Bhimasena, and eat him up!' Thereupon that one of great force, taking his ponderous and mighty mace inlaid with golden plates, like unto the mace of Yama himself, turned towards those, and then said, 'Stay!' At this, they darted at him with vehemence, brandishing lances, and axes, and other weapons. And wishing to destroy Bhima, the dreadful and fierce Krodhavasas surrounded Bhima on all sides. But that one, being endued with strength, had been begotten by Vayu in the womb of Kunti; and he was heroic and energetic, and the slayer of foes, and ever devoted to virtue and truth, and incapable of being vanquished by enemies through prowess. Accordingly this high-souled Bhima defeating all the manoeuveres of the foes, and breaking their arms, killed on the banks of the lake more than a hundred, commencing with the foremost. And then witnessing his prowess and strength, and the force of his skill, and also the might of his arms; and unable to bear (the onset), those prime heroes all of a sudden fled on all sides in bands. ""Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of battle, and in confusion quickly fled towards the Kailasa cliff, supporting themselves in the sky. Having thus by the exercise of his prowess defeated those hosts, even as Sakra had defeated the armies of Daityas and Danavas, he (Bhima), now that he had conquered the enemy, plunged into the lake and began to gather the lotuses, with the object of gaining his purpose. And as he drank of the waters, like unto nectar, his energy and strength were again fully restored; and he fell to plucking and gathering Saugandhika lotuses of excellent fragrance. On the other hand, the Krodhavasas, being driven by the might of Bhima and exceedingly terrified, presented themselves before the lord of wealth, and gave an exact account of Bhima's prowess and strength in fight. Hearing their words, the god (Kuvera) smiled and then said, 'Let Bhima take for Krishna as many lotuses as he likes. This is already known to me.' Thereupon taking the permission of the lord of wealth, those (Rakshasas) renouncing anger, went to that foremost of the Kurus, and in that lotus-lake beheld Bhima alone, disporting in delight."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Bhimasena come to the lotus lake near the Kailasa cliff? Answer 1: Bhimasena came to the lotus lake to gather Saugandhika lotus flowers for Draupadi, his wedded wife, who had expressed a desire to have those flowers. Reference 1: ""I have come with my brothers to the jujube named Visala. At that place, Panchali saw an excellent Saugandhika lotus... She wisheth to have those flowers in abundance."" Question 2: How did Bhimasena react when the Rakshasas asked him to seek permission from Kuvera before taking the lotuses? Answer 2: Bhimasena refused to seek permission from Kuvera and stated that the lotus lake had sprung from the mountain's cascades, making it equally accessible to all creatures, and he did not wish to forsake his Kshatriya morality. Reference 2: ""And even if I did see that mighty king, I would not beseech him... In regard to a thing of such a nature, who goeth to beseech another?"" Question 3: How did Bhimasena defeat the Krodhavasas who opposed him at the lotus lake? Answer 3: Bhimasena, armed with a mighty mace, defeated the Krodhavasas who attacked him with lances, axes, and other weapons. He broke their arms and killed more than a hundred of them, forcing the rest to flee in confusion. Reference 3: ""Accordingly this high-souled Bhima defeating all the manoeuveres of the foes, and breaking their arms, killed on the banks of the lake more than a hundred, commencing with the foremost.""","[0.1271420419216156, -0.21426095068454742, -0.2416096031665802, 0.3205178380012512, 0.25804010033607483, -0.3176768720149994, -0.059917621314525604, 0.2483532875776291, 0.11971406638622284, 0.005702145863324404, -0.16606482863426208, 0.15520723164081573, 0.33431822061538696, -0.3834747076034546, 0.04248259589076042, -0.42811816930770874, -0.08454322814941406, 0.22399558126926422, -0.06716205179691315, -0.012091085314750671, -0.042295895516872406, 0.24506448209285736, -0.10666272044181824, 0.29529857635498047, 0.05998200550675392, -0.2617535889148712, 0.16398462653160095, 0.545211136341095, -0.16486480832099915, -0.29471078515052795, -0.11644555628299713, -0.05677373707294464, -0.09764732420444489, 0.2436951845884323, -9.682716336101294e-05, -0.18614569306373596, 0.3130697011947632, 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""And it came to pass that a high and violent wind, piercing to the touch, and blowing about gravels, arose, portending battle. And frightful meteors began to shoot, with thundering sounds. And being enveloped by darkness, the sun became pale, his rays being obscured. And on Bhima displaying his prowess, dreadful sounds of explosion rang through the sky. And the earth began to tremble, and dust fell in showers. And the points of the heavens became reddened. And beasts and birds began to cry in shrill tones. And every thing became enveloped in darkness; and nothing could be distinguished. And other evil omens besides these appeared there. Witnessing these strange phenomena, Dharma's son Yudhishthira, the foremost of speakers, said, 'Who is it that will overcome us? Ye Pandavas who take delight in battle, good betide you! Do ye equip yourselves. From what I see, I infer that the time for the display of our prowess hath drawn nigh'. Having said this, the king looked around. Then not finding Bhima, that represser of foes, Dharma's son, Yudhishthira, enquired of Krishna and the twins standing near regarding his brother, Bhima, the doer of dreadful deeds in battle, saying, 'O Panchali, is Bhima intent upon performing some great feat, or hath that one delighting in daring deeds already achieved some brave deed? Portending some great danger, these omens have appeared all around, indicating a fearful battle.' When Yudhishthira said this, his beloved queen, the high-minded Krishna of sweet smiles, answered him, in order to remove his anxiety. 'O king, that Saugandhika lotus which to-day had been brought by the wind. I had out of love duly shown unto Bhimasena; and I had also said unto that hero, If thou canst find many of this species, procuring even all of them, do thou return speedily,--O Pandava, that mighty armed one, with the view of gratifying my desire, may have gone towards the north-east to bring them.' Having heard these words of hers, the king said unto twins, 'Let us together follow the path taken by Vrikodara. Let the Rakshasas carry those Brahmanas that are fatigued and weak. O Ghatotkacha, O thou like unto a celestial, do thou carry Krishna. I am convinced and it is plain that Bhima hath dived into the forest; for it is long since he hath gone, and in speed he resembleth the wind, and in clearing over the ground, he is swift like unto Vinata's son, and he will ever leap into the sky, and alight at his will. O Rakshasas, we shall follow him through your prowess. He will not at first do any wrong to the Siddhas versed in the Vedas. O best of the Bharatas, saying, 'So be it,' Hidimava's son and the other Rakshasas who knew the quarter where the lotus lake of Kuvera was situated, started cheerfully with Lomasa, bearing the Pandavas, and many of the Brahmanas. Having shortly reached that spot, they saw that romantic lake covered with Saugandhika and other lotuses and surrounded by beautiful woods. And on its shores they beheld the high-souled and vehement Bhima, as also the slaughtered Yakshas of large eyes, with their bodies, eyes, arms and thighs smashed, and their heads crushed. And on seeing the high-souled Bhima, standing on the shore of that lake in an angry mood, and with steadfast eyes, and biting his lip, and stationed on the shore of the lake with his mace upraised by his two hands, like unto Yama with his mace in his hand at the time of the universal dissolution. Yudhishthira the just, embraced him again and again, and said in sweet words, 'O Kaunteya, what hast thou done? Good betide thee! If thou wishest to do good unto me, thou shouldst never again commit such a rash act, nor offend the gods.' Having thus instructed the son of Kunti, and taken the flowers those god-like ones began to sport in that very lake. At this instant, the huge-bodied warders of the gardens, equipped with rocks for weapons, presented themselves at the spot. And seeing Yudhishthira the just and the great sage Lomasa and Nakula and Sahadeva and also the other foremost of Brahmanas, they all bowed themselves down in humility. And being pacified by Yudhishthira the just, the Rakshasas became satisfied. And with the knowledge of Kuvera, those foremost of Kurus for a short time dwelt pleasantly at that spot on the slopes of the Gandhamadana, expecting Arjuna."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLIV Vaisampayana said, ""Then, O best of the Bharatas, Bhima began to collect those rare unearthly, variegated and fresh flowers in abundance. ""And it came to pass that a high and violent wind, piercing to the touch, and blowing about gravels, arose, portending battle. And frightful meteors began to shoot, with thundering sounds. And being enveloped by darkness, the sun became pale, his rays being obscured. And on Bhima displaying his prowess, dreadful sounds of explosion rang through the sky. And the earth began to tremble, and dust fell in showers. And the points of the heavens became reddened. And beasts and birds began to cry in shrill tones. And every thing became enveloped in darkness; and nothing could be distinguished. And other evil omens besides these appeared there. Witnessing these strange phenomena, Dharma's son Yudhishthira, the foremost of speakers, said, 'Who is it that will overcome us? Ye Pandavas who take delight in battle, good betide you! Do ye equip yourselves. From what I see, I infer that the time for the display of our prowess hath drawn nigh'. Having said this, the king looked around. Then not finding Bhima, that represser of foes, Dharma's son, Yudhishthira, enquired of Krishna and the twins standing near regarding his brother, Bhima, the doer of dreadful deeds in battle, saying, 'O Panchali, is Bhima intent upon performing some great feat, or hath that one delighting in daring deeds already achieved some brave deed? Portending some great danger, these omens have appeared all around, indicating a fearful battle.' When Yudhishthira said this, his beloved queen, the high-minded Krishna of sweet smiles, answered him, in order to remove his anxiety. 'O king, that Saugandhika lotus which to-day had been brought by the wind. I had out of love duly shown unto Bhimasena; and I had also said unto that hero, If thou canst find many of this species, procuring even all of them, do thou return speedily,--O Pandava, that mighty armed one, with the view of gratifying my desire, may have gone towards the north-east to bring them.' Having heard these words of hers, the king said unto twins, 'Let us together follow the path taken by Vrikodara. Let the Rakshasas carry those Brahmanas that are fatigued and weak. O Ghatotkacha, O thou like unto a celestial, do thou carry Krishna. I am convinced and it is plain that Bhima hath dived into the forest; for it is long since he hath gone, and in speed he resembleth the wind, and in clearing over the ground, he is swift like unto Vinata's son, and he will ever leap into the sky, and alight at his will. O Rakshasas, we shall follow him through your prowess. He will not at first do any wrong to the Siddhas versed in the Vedas. O best of the Bharatas, saying, 'So be it,' Hidimava's son and the other Rakshasas who knew the quarter where the lotus lake of Kuvera was situated, started cheerfully with Lomasa, bearing the Pandavas, and many of the Brahmanas. Having shortly reached that spot, they saw that romantic lake covered with Saugandhika and other lotuses and surrounded by beautiful woods. And on its shores they beheld the high-souled and vehement Bhima, as also the slaughtered Yakshas of large eyes, with their bodies, eyes, arms and thighs smashed, and their heads crushed. And on seeing the high-souled Bhima, standing on the shore of that lake in an angry mood, and with steadfast eyes, and biting his lip, and stationed on the shore of the lake with his mace upraised by his two hands, like unto Yama with his mace in his hand at the time of the universal dissolution. Yudhishthira the just, embraced him again and again, and said in sweet words, 'O Kaunteya, what hast thou done? Good betide thee! If thou wishest to do good unto me, thou shouldst never again commit such a rash act, nor offend the gods.' Having thus instructed the son of Kunti, and taken the flowers those god-like ones began to sport in that very lake. At this instant, the huge-bodied warders of the gardens, equipped with rocks for weapons, presented themselves at the spot. And seeing Yudhishthira the just and the great sage Lomasa and Nakula and Sahadeva and also the other foremost of Brahmanas, they all bowed themselves down in humility. And being pacified by Yudhishthira the just, the Rakshasas became satisfied. And with the knowledge of Kuvera, those foremost of Kurus for a short time dwelt pleasantly at that spot on the slopes of the Gandhamadana, expecting Arjuna."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What were the unusual natural phenomena that occurred when Bhimasena went to collect the Saugandhika lotus flowers? Answer 1: When Bhimasena went to collect the Saugandhika lotus flowers, there were unusual natural phenomena, including a violent wind, meteors shooting with thundering sounds, darkness obscuring the sun, trembling of the earth, falling dust, reddening of the sky, cries of beasts and birds, and other ominous signs. Reference 1: ""And it came to pass that a high and violent wind... And other evil omens besides these appeared there."" Question 2: Why did Yudhishthira become anxious when he saw these unusual signs? Answer 2: Yudhishthira became anxious when he saw these unusual signs because he believed that they portended a great danger and a forthcoming battle. He inquired about the whereabouts and activities of Bhimasena to understand the cause of these ominous signs. Reference 2: ""Portending some great danger, these omens have appeared all around, indicating a fearful battle."" Question 3: What was the reason behind the unusual natural phenomena that occurred? Answer 3: The unusual natural phenomena occurred because Bhimasena was engaged in collecting Saugandhika lotus flowers near the lake. These signs were the result of his display of strength and prowess, causing the elements to react dramatically. Reference 3: ""And on Bhima displaying his prowess, dreadful sounds of explosion rang through the sky."" Question 4: How did Draupadi explain the reason for Bhimasena's absence to Yudhishthira? Answer 4: Draupadi explained to Yudhishthira that Bhimasena had gone in search of the Saugandhika lotus flowers she had shown him earlier, which had been carried to the region by the wind. She expressed her belief that Bhimasena had gone northeast to gather them to fulfill her desire. Reference 4: ""O king, that Saugandhika lotus which today had been brought by the wind. I had out of love duly shown unto Bhimasena; and I had also said unto that hero, 'If thou canst find many of this species, do thou return speedily.'"" Question 5: How did Yudhishthira react upon reuniting with Bhimasena at the lotus lake? Answer 5: Upon reuniting with Bhimasena at the lotus lake, Yudhishthira embraced him repeatedly and advised him not to commit such rash acts or offend the gods in the future. He expressed his concern for Bhimasena's well-being and urged him to act wisely. Reference 5: ""Yudhishthira the just, embraced him again and again, and said in sweet words, 'O Kaunteya, what hast thou done? Good betide thee! If thou wishest to do good unto me, thou shouldst never again commit such a rash act, nor offend the gods.'""","[-0.027210189029574394, -0.17690041661262512, -0.26742151379585266, 0.3314797282218933, 0.2985038757324219, -0.33904197812080383, -0.005631947424262762, 0.3506048321723938, -0.3009685277938843, 0.18460871279239655, -0.12319941818714142, 0.09187087416648865, 0.054254014045000076, -0.32686781883239746, 0.08289416134357452, -0.3948947489261627, 0.0010403173509985209, 0.2812347710132599, -0.24635227024555206, 0.08037490397691727, -0.07797770202159882, 0.2776196599006653, -0.19610187411308289, 0.3968653678894043, -0.10540149360895157, -0.3140043616294861, -0.06540966778993607, 0.5694873332977295, -0.05008186027407646, -0.4914532005786896, -0.05420732870697975, -0.20881162583827972, 0.1070803552865982, 0.26931998133659363, -9.693637548480183e-05, -0.2064131796360016, 0.4158354699611664, 0.0070572467520833015, -0.28899770975112915, 0.30808550119400024, 0.13231755793094635, 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celestials and the high-souled sages, and which had been worshipped by the Brahmanas. And in various sacred asylums we have performed ablutions with Brahmanas, and have heard from them the lives and acts of many sages, and also of many royal sages of yore, and other pleasant stories. And with flowers and water have the gods been worshipped by us. And with offerings of fruits and roots as available at each place we have gratified the pitris. And with the high-souled ones have we performed ablutions in all sacred and beautiful mountains and lakes, and also in the highly sacred ocean. And with the Brahmanas we have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in the Yamuna, and in the Narmada, and in various other romantic tirthas. And having passed the source of the Ganga, we have seen many a lovely hill and the Himalaya mountains, inhabited by various species of birds, and also the jujube named Visala, where there is the hermitage of Nara and Narayana. And (finally) we have beheld this unearthly lake, held in veneration by the Siddhas, the gods and the sages. In fact, O foremost of Brahmanas, we have one by one carefully seen all celebrated and sacred spots in company with the high-souled Lomasa. Now, O Bhima, how shall we repair to the sacred abode of Vaisravana, inhabited by the Siddhas? Do thou think of the means of entering (the same)."" Vaisampayana said, ""When that king had said this, an aerial voice spake, saying. 'Thou will not be able to go to that inaccessible spot. By this very way, do thou repair from this region of Kuvera to the place whence thou hadst come even to the hermitage of Nara and Narayana, known by the name of Vadari. Thence, O Kaunteya. thou wilt repair to the hermitage of Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas and the Charanas. Having passed that, O Partha, thou wilt proceed to the hermitage of Arshtisena, and from thence thou wilt behold the abode of Kuvera.' Just at that moment the breeze became fresh, and gladsome and cool and redolent of unearthly fragrance; and it showered blossoms, And on hearing the celestial voice from the sky, they all were amazed,--more specially those earthly rishis and the Brahmanas. On hearing this mighty marvel, the Brahmana Dhaumya, said, 'This should not be gainsaid. O Bharata, let this be so.' Thereupon, king Yudhishthira obeyed him. And having returned to the hermitage of Nara and Narayana, he began to dwell pleasantly, surrounded by Bhimasena and his other brothers, Panchali the Brahmanas."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLV Vaisampayana said, ""Once upon a time Yudhishthira, while living at that place, addressed Krishna, his brother, and the Brahmanas, saying, 'By us have been attentively seen one after another sacred and auspicious tirthas, and woods, delightful to beheld, which had ere this been visited by the celestials and the high-souled sages, and which had been worshipped by the Brahmanas. And in various sacred asylums we have performed ablutions with Brahmanas, and have heard from them the lives and acts of many sages, and also of many royal sages of yore, and other pleasant stories. And with flowers and water have the gods been worshipped by us. And with offerings of fruits and roots as available at each place we have gratified the pitris. And with the high-souled ones have we performed ablutions in all sacred and beautiful mountains and lakes, and also in the highly sacred ocean. And with the Brahmanas we have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in the Yamuna, and in the Narmada, and in various other romantic tirthas. And having passed the source of the Ganga, we have seen many a lovely hill and the Himalaya mountains, inhabited by various species of birds, and also the jujube named Visala, where there is the hermitage of Nara and Narayana. And (finally) we have beheld this unearthly lake, held in veneration by the Siddhas, the gods and the sages. In fact, O foremost of Brahmanas, we have one by one carefully seen all celebrated and sacred spots in company with the high-souled Lomasa. Now, O Bhima, how shall we repair to the sacred abode of Vaisravana, inhabited by the Siddhas? Do thou think of the means of entering (the same)."" Vaisampayana said, ""When that king had said this, an aerial voice spake, saying. 'Thou will not be able to go to that inaccessible spot. By this very way, do thou repair from this region of Kuvera to the place whence thou hadst come even to the hermitage of Nara and Narayana, known by the name of Vadari. Thence, O Kaunteya. thou wilt repair to the hermitage of Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas and the Charanas. Having passed that, O Partha, thou wilt proceed to the hermitage of Arshtisena, and from thence thou wilt behold the abode of Kuvera.' Just at that moment the breeze became fresh, and gladsome and cool and redolent of unearthly fragrance; and it showered blossoms, And on hearing the celestial voice from the sky, they all were amazed,--more specially those earthly rishis and the Brahmanas. On hearing this mighty marvel, the Brahmana Dhaumya, said, 'This should not be gainsaid. O Bharata, let this be so.' Thereupon, king Yudhishthira obeyed him. And having returned to the hermitage of Nara and Narayana, he began to dwell pleasantly, surrounded by Bhimasena and his other brothers, Panchali the Brahmanas."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Yudhishthira express his desire to visit the sacred abode of Vaisravana (Kuvera)? Answer 1: Yudhishthira expressed his desire to visit the sacred abode of Vaisravana (Kuvera) after having visited numerous sacred tirthas, asylums, and holy places. He wanted to continue their pilgrimage and seek the means to reach the inaccessible abode of Vaisravana. Reference 1: ""Now, O Bhima, how shall we repair to the sacred abode of Vaisravana, inhabited by the Siddhas? Do thou think of the means of entering (the same)."" Question 2: What message did an aerial voice convey in response to Yudhishthira's desire to reach Vaisravana's abode? Answer 2: An aerial voice conveyed a message, stating that they would not be able to reach the inaccessible abode of Vaisravana. Instead, it instructed them to return to the hermitage of Nara and Narayana, known as Vadari, and then proceed to other hermitages and ultimately behold the abode of Kuvera. Reference 2: ""Thou will not be able to go to that inaccessible spot. By this very way, do thou repair from this region of Kuvera to the place whence thou hadst come even to the hermitage of Nara and Narayana... Having passed that, O Partha, thou wilt proceed to the hermitage of Arshtisena, and from thence thou wilt behold the abode of Kuvera."" Question 3: How did Yudhishthira and his companions react to the celestial voice and its instructions? Answer 3: Yudhishthira and his companions were amazed upon hearing the celestial voice from the sky. They were particularly struck by this mighty marvel, and they chose to obey the instructions conveyed by the celestial voice without hesitation. Reference 3: ""Just at that moment the breeze became fresh, and gladsome and cool and redolent of unearthly fragrance; and it showered blossoms. And on hearing the celestial voice from the sky, they all were amazed... Thereupon, king Yudhishthira obeyed him.""","[0.1038651093840599, 0.19045230746269226, -0.2588612139225006, 0.14304600656032562, 0.29712623357772827, -0.3237175941467285, -0.23156984150409698, 0.36701375246047974, -0.33198416233062744, 0.18852068483829498, -0.28666582703590393, 0.1709214597940445, 0.3300584852695465, -0.46340057253837585, 0.19951632618904114, -0.3520720303058624, -0.06603486090898514, 0.18959647417068481, -0.25591960549354553, -0.003501521423459053, -0.21033447980880737, 0.03483506292104721, -0.3313846290111542, 0.1908183991909027, 0.22297684848308563, -0.32327231764793396, -0.10583046823740005, 0.4375932812690735, -0.16018810868263245, -0.42557293176651, -0.2111262083053589, -0.24562445282936096, -0.10844572633504868, 0.28390198945999146, -9.829971531871706e-05, -0.00027495596441440284, 0.2946559190750122, -0.045429132878780365, -0.3539137542247772, 0.12630696594715118, -0.02509152889251709, 0.08483895659446716, -0.1361609846353531, -0.20262178778648376, 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-0.27444395422935486, 0.4300132393836975, -0.01593501679599285, -0.07570463418960571, 0.23199516534805298, 0.2904946804046631, 0.1286657303571701, 0.10340866446495056, -0.4370274543762207, -0.41393691301345825, 0.34034478664398193, -0.10741271823644638, -0.36168238520622253, 0.09520433843135834, -0.012617998756468296, 0.12297671288251877, -0.12032756209373474, -0.19009259343147278, 0.033487215638160706, -0.10021832585334778, -0.17821848392486572, -0.3329283595085144]" 345,Book03_156,578,3478,603,802,"""Thus addressed by Bhima, the Rakshasa in alarm put them down; and being forced by Fate, approached for fight. And with his lips trembling in anger he spake unto Bhima, saying, 'Wretch! I have not been bewildered; I had been delaying for thee. To day will I offer oblations of thy blood to those Rakshasas who, I had heard, have been slain by thee in fight' Thus addressed, Bhima, as if bursting with wrath, like unto Yama himself at the time of the universal dissolution, rushed towards the Rakshasa, licking the corners of his mouth and staring at him as he struck his own arms with the hands. And seeing Bhima waiting in expectation of fight, the Rakshasa also darted towards him in anger, like unto Vali towards the wielder of the thunderbolt, repeatedly gaping and licking the corners of his mouth. And when a dreadful wrestling ensued between those two, both the sons of Madri, waxing exceeding wroth rushed forward; but Kunti's son, Vrikodara, forbade them with a smile and said, 'Witness ye! I am more than a match for this Rakshasa. By my own self and by my brothers, and by my merit, and by my good deeds, and by my sacrifices, do I swear that I shall slay this Rakshasa.' And after this was said, those two heroes, the Rakshasa and Vrikodara challenging each other, caught each other by the arms. And they not forgiving each other, then there ensued a conflict between the infuriated Bhima and the Rakshasa, like unto that between a god and a demon. And repeatedly uprooting trees, those two of mighty strength struck each other, shouting and roaring like two masses of clouds. And those foremost of athletes, each wishing to kill the other, and rushing at the other with vehemence, broke down many a gigantic tree by their thighs. Thus that encounter with trees, destructive of plants, went on like unto that between the two brothers Vali and Sugriva--desirous of the possession of a single woman. Brandishing trees for a moment, they struck each other with them, shouting incessantly. And when all the trees of the spot had been pulled down and crushed into fibres by them endeavouring to kill each other, then, O Bharata, those two of mighty strength, taking up rocks, began to fight for a while, like unto a mountain and a mighty mass of clouds. And not suffering each other, they fell to striking each other with hard and large crags, resembling vehement thunder-bolts. Then from strength defying each other, they again darted at each other, and grasping each other by their arms, began to wrestle like unto two elephants. And next they dealt each other fierce blows. And then those two mighty ones began to make chattering sounds by gnashing their teeth. And at length, having clenched his fist like a five-headed snake, Bhima with force dealt a blow on the neck of the Rakshasa. And when struck by that fist of Bhima, the Rakshasa became faint, Bhimasena stood, catching hold of that exhausted one. And then the god-like mighty-armed Bhima lifted him with his two arms, and dashing him with force on the ground, the son of Pandu smashed all his limbs. And striking him with his elbow, he severed from his body the head with bitten lips and rolling eyes, like unto a fruit from its stem. And Jatasura's head being severed by Bhimasena's might, he fell besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima presented himself before Yudhishthira, and the foremost Brahmanas began to eulogise him (Bhima) even as the Marutas (eulogise) Vasava."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Thus addressed by Bhima, the Rakshasa in alarm put them down; and being forced by Fate, approached for fight. And with his lips trembling in anger he spake unto Bhima, saying, 'Wretch! I have not been bewildered; I had been delaying for thee. To day will I offer oblations of thy blood to those Rakshasas who, I had heard, have been slain by thee in fight' Thus addressed, Bhima, as if bursting with wrath, like unto Yama himself at the time of the universal dissolution, rushed towards the Rakshasa, licking the corners of his mouth and staring at him as he struck his own arms with the hands. And seeing Bhima waiting in expectation of fight, the Rakshasa also darted towards him in anger, like unto Vali towards the wielder of the thunderbolt, repeatedly gaping and licking the corners of his mouth. And when a dreadful wrestling ensued between those two, both the sons of Madri, waxing exceeding wroth rushed forward; but Kunti's son, Vrikodara, forbade them with a smile and said, 'Witness ye! I am more than a match for this Rakshasa. By my own self and by my brothers, and by my merit, and by my good deeds, and by my sacrifices, do I swear that I shall slay this Rakshasa.' And after this was said, those two heroes, the Rakshasa and Vrikodara challenging each other, caught each other by the arms. And they not forgiving each other, then there ensued a conflict between the infuriated Bhima and the Rakshasa, like unto that between a god and a demon. And repeatedly uprooting trees, those two of mighty strength struck each other, shouting and roaring like two masses of clouds. And those foremost of athletes, each wishing to kill the other, and rushing at the other with vehemence, broke down many a gigantic tree by their thighs. Thus that encounter with trees, destructive of plants, went on like unto that between the two brothers Vali and Sugriva--desirous of the possession of a single woman. Brandishing trees for a moment, they struck each other with them, shouting incessantly. And when all the trees of the spot had been pulled down and crushed into fibres by them endeavouring to kill each other, then, O Bharata, those two of mighty strength, taking up rocks, began to fight for a while, like unto a mountain and a mighty mass of clouds. And not suffering each other, they fell to striking each other with hard and large crags, resembling vehement thunder-bolts. Then from strength defying each other, they again darted at each other, and grasping each other by their arms, began to wrestle like unto two elephants. And next they dealt each other fierce blows. And then those two mighty ones began to make chattering sounds by gnashing their teeth. And at length, having clenched his fist like a five-headed snake, Bhima with force dealt a blow on the neck of the Rakshasa. And when struck by that fist of Bhima, the Rakshasa became faint, Bhimasena stood, catching hold of that exhausted one. And then the god-like mighty-armed Bhima lifted him with his two arms, and dashing him with force on the ground, the son of Pandu smashed all his limbs. And striking him with his elbow, he severed from his body the head with bitten lips and rolling eyes, like unto a fruit from its stem. And Jatasura's head being severed by Bhimasena's might, he fell besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima presented himself before Yudhishthira, and the foremost Brahmanas began to eulogise him (Bhima) even as the Marutas (eulogise) Vasava."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What challenge did Bhima issue to the Rakshasa Jatasura? Answer 1: Bhima challenged Jatasura to engage in combat, expressing his determination to defeat and slay the Rakshasa. Reference 1: ""Thus addressed by Bhima, the Rakshasa in alarm put them down; and being forced by Fate, approached for fight."" Question 2: How did Bhima and Jatasura engage in combat, and what weapons did they use? Answer 2: Bhima and Jatasura engaged in combat by initially wrestling with each other and later using trees and rocks as weapons in their fierce battle. They fought like two mighty forces, striking each other and making chattering sounds by gnashing their teeth. Reference 2: ""And repeatedly uprooting trees, those two of mighty strength struck each other, shouting and roaring like two masses of clouds... And when all the trees of the spot had been pulled down and crushed into fibres by them, then, O Bharata, those two of mighty strength, taking up rocks, began to fight for a while..."" Question 3: How did Bhima ultimately defeat Jatasura? Answer 3: Bhima, after a fierce battle, clenched his fist and struck Jatasura on the neck with tremendous force. This blow left the Rakshasa weakened. Bhima then lifted Jatasura with his two arms and dashed him forcefully to the ground, smashing all his limbs. Finally, Bhima severed Jatasura's head from his body with a blow from his elbow, killing the Rakshasa. Reference 3: ""And at length, having clenched his fist like a five-headed snake, Bhima with force dealt a blow on the neck of the Rakshasa... Having slain Jatasura, Bhima presented himself before Yudhishthira..."" Question 4: How did the Brahmanas react to Bhima's victory over Jatasura? Answer 4: The foremost Brahmanas began to eulogize and praise Bhima for his victory over Jatasura, comparing his valor to the way the Marutas eulogize Indra. They celebrated Bhima's remarkable feat in defeating the Rakshasa in combat. Reference 4: ""And Jatasura's head being severed by Bhimasena's might, he fell besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima presented himself before Yudhishthira, and the foremost Brahmanas began to eulogise him (Bhima) even as the Marutas (eulogise) Vasava.""","[0.11854773759841919, -0.22475363314151764, -0.29672181606292725, 0.3963284194469452, 0.3752785623073578, -0.3121121823787689, 0.09961466491222382, 0.10419823974370956, -0.32594192028045654, 0.08579035848379135, -0.14096327126026154, 0.21904179453849792, 0.06575459241867065, -0.2247641235589981, -0.11453351378440857, -0.36573612689971924, -0.1549568921327591, 0.03558479622006416, -0.030152462422847748, 0.03152218461036682, 0.09475106745958328, 0.24113011360168457, 0.009066094644367695, 0.2905706763267517, -0.1341438591480255, -0.22968801856040955, 0.08613191545009613, 0.6014824509620667, 0.014980337582528591, -0.38953033089637756, -0.18900100886821747, -0.2779199182987213, 0.0338323675096035, 0.37199869751930237, -9.470607619732618e-05, -0.22336195409297943, 0.22763843834400177, 0.003691199468448758, -0.1933548003435135, 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And once on a time, remembering his brother Jaya (Arjuna), Yudhishthira summoned all his brothers, together with Draupadi and said these words, 'We have passed these four years peacefully ranging the woods. It hath been appointed by Vibhatsu that about the fifth year he will come to that monarch of mountains, the excellent cliff Sweta, ever graced with festivities held by blooming plants and maddened Kokilas and black bees, and peacocks, and chatakas and inhabited by tigers, and boars and buffaloes, and gavayas, and deer, and ferocious beasts; and sacred; and lovely with blown lotuses of a hundred and a thousand petals, and blooming lilies and blue lilies and frequented by the celestials and the Asuras. And we also, eagerly anxious of meeting him on his arrival have made up our minds to repair thither. Partha of unrivalled prowess hath appointed with me, saying, 'I shall remain abroad for five years, with the object of learning military science.' In the place like unto the region of the gods, shall we behold the wielder of Gandiva, arrive after having obtained the weapons.' Having said this, the Pandava summoned the Brahmanas, and the sons of Pritha having gone round the ascetics of rigid austerities and thereby pleased them, informed them of the matter mentioned above. Thereupon the Brahmanas gave their assent, saying, 'This shall be attended by prosperity and welfare. O foremost of the Bharatas, these troubles shall result in happiness. O pious one, gaining the earth by the Kshatriya virtue, thou shall govern it.' Then in obedience to these words of the ascetics, that represser of foes, Yudhishthira, set out with his brothers and those Brahmanas, followed by the Rakshasa and protected by Lomasa. And that one of mighty energy, and of staunch vows, with his brothers, at places went on foot and at others were carried by the Rakshasas. Then king Yudhishthira, apprehending many troubles, proceeded towards the north abounding in lions and tigers and elephants. And beholding on the way the mountain Mainaka and the base of the Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher and higher up the mountain, he reached on the seventeenth day the sacred slopes of the Himalayas. And, O king, not far from the Gandhamadana, Pandu's son beheld on the sacred slopes of the Himavan covered with various trees and creepers the holy hermitage of Vrishaparva surrounded by blossoming trees growing near the cascades. And when those repressers of foes, the sons of Pandu, had recovered from fatigue, they went to the royal sage, the pious Vrishaparva and greeted him. And that royal sage received with affection those foremost of Bharatas, even as his own sons. And those repressers of foes passed there seven nights, duly regarded. And when the eighth day came, taking the permission of that sage celebrated over the worlds, they prepared to start on their journey. And having one by one introduced unto Vrishaparva those Brahmanas, who, duly honoured, remained in his charge as friends; and having also entrusted the highsouled Vrishaparva with their remaining robes, the sons of Pandu, O king, left in the hermitage of Vrishaparva their sacrificial vessels together with their ornaments and jewels. And wise and pious and versed in every duty and having a knowledge of the past as well as the future, that one gave instructions unto those best of the Bharatas, as unto his own sons. Then taking his permission those high-souled ones set out towards the north. And as they set out the magnanimous Vrishaparva followed them to a certain distance. Then having entrusted the Pandavas unto the care of the Brahmanas and instructed and blessed them and given directions concerning their course, Vrishaparva of mighty energy retraced his steps. 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLVII Vaisampayana continued, ""On that Rakshasa having been slain, that lord, the royal son of Kunti, returned to the hermitage of Narayana and began to dwell there. And once on a time, remembering his brother Jaya (Arjuna), Yudhishthira summoned all his brothers, together with Draupadi and said these words, 'We have passed these four years peacefully ranging the woods. It hath been appointed by Vibhatsu that about the fifth year he will come to that monarch of mountains, the excellent cliff Sweta, ever graced with festivities held by blooming plants and maddened Kokilas and black bees, and peacocks, and chatakas and inhabited by tigers, and boars and buffaloes, and gavayas, and deer, and ferocious beasts; and sacred; and lovely with blown lotuses of a hundred and a thousand petals, and blooming lilies and blue lilies and frequented by the celestials and the Asuras. And we also, eagerly anxious of meeting him on his arrival have made up our minds to repair thither. Partha of unrivalled prowess hath appointed with me, saying, 'I shall remain abroad for five years, with the object of learning military science.' In the place like unto the region of the gods, shall we behold the wielder of Gandiva, arrive after having obtained the weapons.' Having said this, the Pandava summoned the Brahmanas, and the sons of Pritha having gone round the ascetics of rigid austerities and thereby pleased them, informed them of the matter mentioned above. Thereupon the Brahmanas gave their assent, saying, 'This shall be attended by prosperity and welfare. O foremost of the Bharatas, these troubles shall result in happiness. O pious one, gaining the earth by the Kshatriya virtue, thou shall govern it.' Then in obedience to these words of the ascetics, that represser of foes, Yudhishthira, set out with his brothers and those Brahmanas, followed by the Rakshasa and protected by Lomasa. And that one of mighty energy, and of staunch vows, with his brothers, at places went on foot and at others were carried by the Rakshasas. Then king Yudhishthira, apprehending many troubles, proceeded towards the north abounding in lions and tigers and elephants. And beholding on the way the mountain Mainaka and the base of the Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher and higher up the mountain, he reached on the seventeenth day the sacred slopes of the Himalayas. And, O king, not far from the Gandhamadana, Pandu's son beheld on the sacred slopes of the Himavan covered with various trees and creepers the holy hermitage of Vrishaparva surrounded by blossoming trees growing near the cascades. And when those repressers of foes, the sons of Pandu, had recovered from fatigue, they went to the royal sage, the pious Vrishaparva and greeted him. And that royal sage received with affection those foremost of Bharatas, even as his own sons. And those repressers of foes passed there seven nights, duly regarded. And when the eighth day came, taking the permission of that sage celebrated over the worlds, they prepared to start on their journey. And having one by one introduced unto Vrishaparva those Brahmanas, who, duly honoured, remained in his charge as friends; and having also entrusted the highsouled Vrishaparva with their remaining robes, the sons of Pandu, O king, left in the hermitage of Vrishaparva their sacrificial vessels together with their ornaments and jewels. And wise and pious and versed in every duty and having a knowledge of the past as well as the future, that one gave instructions unto those best of the Bharatas, as unto his own sons. Then taking his permission those high-souled ones set out towards the north. And as they set out the magnanimous Vrishaparva followed them to a certain distance. Then having entrusted the Pandavas unto the care of the Brahmanas and instructed and blessed them and given directions concerning their course, Vrishaparva of mighty energy retraced his steps. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Yudhishthira decide to journey to the region of the Himalayas? Answer 1: Yudhishthira decided to journey to the Himalayas to meet his brother Arjuna, who had been away for five years to learn military science and was expected to return to the Sweta cliff in the Himalayas during that time. Reference 1: ""And we also, eagerly anxious of meeting him on his arrival have made up our minds to repair thither. Partha of unrivalled prowess hath appointed with me, saying, 'I shall remain abroad for five years, with the object of learning military science.'"" Question 2: How did Yudhishthira and his brothers undertake their journey to the Himalayas? Answer 2: Yudhishthira and his brothers, along with some Brahmanas and the Rakshasa Lomasa, embarked on their journey to the Himalayas on foot, and at times they were carried by the Rakshasas. Reference 2: ""Then king Yudhishthira, apprehending many troubles, proceeded towards the north abounding in lions and tigers and elephants. And beholding on the way the mountain Mainaka and the base of the Gandhamadana and that rocky mass Sweta... they went on foot and at others were carried by the Rakshasas."" Question 3: Who did Yudhishthira and his brothers meet on the sacred slopes of the Himalayas? Answer 3: Yudhishthira and his brothers met the royal sage Vrishaparva on the sacred slopes of the Himalayas, and he received them with affection and treated them like his own sons. Reference 3: ""And those repressers of foes, the sons of Pandu, had recovered from fatigue, they went to the royal sage, the pious Vrishaparva and greeted him. And that royal sage received with affection those foremost of Bharatas, even as his own sons."" Question 4: What did Yudhishthira entrust to Vrishaparva before leaving his hermitage? Answer 4: Before leaving Vrishaparva's hermitage, Yudhishthira entrusted him with their remaining robes, sacrificial vessels, ornaments, and jewels. He also introduced the Brahmanas who remained there, and Vrishaparva blessed and instructed the Pandavas. Reference 4: ""And having one by one introduced unto Vrishaparva those Brahmanas, who, duly honoured, remained in his charge as friends; and having also entrusted the high-souled Vrishaparva with their remaining robes, the sons of Pandu, O king, left in the hermitage of Vrishaparva their sacrificial vessels together with their ornaments and jewels. And wise and pious and versed in every duty and having a knowledge of the past as well as the future, that one gave instructions unto those best of the Bharatas.""","[0.08928582817316055, 0.05108819901943207, -0.23116855323314667, 0.21387825906276703, 0.4486010670661926, -0.2722012996673584, 0.043227341026067734, 0.2581423223018646, -0.24048638343811035, 0.11766625195741653, -0.027225753292441368, 0.09337342530488968, 0.22666378319263458, -0.49605628848075867, 0.10905013233423233, -0.26392102241516113, 0.15476445853710175, -0.039766594767570496, -0.039272863417863846, -0.13312038779258728, -0.30529189109802246, 0.12423928827047348, -0.26440176367759705, 0.2180013507604599, 0.13145750761032104, -0.38895437121391296, 0.01941508986055851, 0.5166346430778503, -0.16491617262363434, -0.38865989446640015, -0.07033130526542664, -0.2280682474374771, 0.042029086500406265, 0.2495720535516739, -9.533417323837057e-05, -0.038696322590112686, 0.24039438366889954, -0.016630010679364204, 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And then Krishna, and Bhima, and the devout twins, having bowed down their heads unto the royal sage, stood (there) surrounding him. And that priest of the Pandavas, the virtuous Dhaumya, also duly approached that vow-observing sage. And by his prophetic eye that virtuous Muni had already known (the identity of) those foremost of the Kurus, the sons of Pandu. And he said unto them. 'Be ye seated.' And that one of rigid austerities, after having duly received that chief of the Kurus, when the latter with his brothers had seated himself enquired after his welfare saying, 'Dost thou not turn thy inclination upon untruth? And art thou intent upon virtue? And. O Partha, hath not thy attention to thy father and thy mother diminished? Are all thy superiors, and the aged, and those versed in the Vedas, honoured by thee? And O Pritha's son, dost thou not turn thy inclination unto sinful acts? And dost thou, O best of the Kurus, properly know how to perform meritorious acts, and to eschew wicked deeds? Dost thou not exalt thyself? And are pious men gratified, being honoured by thee? And even dwelling in the woods, dost thou follow virtue alone? And, O Partha, doth not Dhaumya grieve at thy conduct? Dost thou follow the customs of thy ancestors, by charity, and religious observances, and asceticism, and purity, and candour, and forgiveness? And dost thou go along the way taken by the royal sages? On the birth of a son in their (respective) lines, the Pitris in their regions, both laugh and grieve, thinking--Will the sinful acts of this son of ours harm us, or will meritorious deeds conduce to our welfare? He conquereth both the worlds that payeth homage unto his father, and mother, and preceptor, and Agni, and fifthly, the soul.' Yudhishthira said, 'O worshipful one, those duties have been mentioned by thee as excellent. To the best of my power I duly and properly discharge them.' Arshtishena said, 'During the Parvas sages subsisting on air and water come unto this best of the mountains ranging through the air. And on the summits of the mountain are seen amorous Kimpurushas with their paramours, mutually attached unto each other; as also, O Partha, many Gandharvas and Apsaras clad in white silk vestments; and lovely-looking Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and Uragas, and others. And on the summits of the mountain are heard, during the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O foremost of the Bharatas, even by staying here, ye shall hear those sounds; do ye by no means feel inclined to repair thither. Further, O best of the Bharata race, it is impossible, to proceed beyond this. That place is the sporting-region of the celestials. There is no access thither for mortals. O Bharata, at this place all creatures bear ill-will to, and the Rakshasas chastise, that man who committeth aggression, be it ever so little. Beyond the summit of this Kailasa cliff, is seen the path of the celestial sages. If any one through impudence goeth beyond this, the Rakshasas slay him with iron darts and other weapons. There, O child, during the Parvas, he that goeth about on the shoulders of men, even Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And when that lord of all the Rakshasas is seated on the summit, all creatures behold him like unto the sun arisen, O best of Bharatas, that summit is the sporting-garden of the celestials, and the Danavas, and the Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertaineth the Lord of treasures, the sweet notes of his song are heard all over the Gandhamadana. O child, O Yudhishthira, here during the Parvas, all creatures see and hear marvels like this. O Pandavas, till ye meet with Arjuna, do ye stay here, partaking of luscious fruits, and the food of the Munis. O child as thou hast come hither, do thou not betray any impertinence. And, O child, after living here at thy will and diverting thyself as thou listest, thou wilt at length rule the earth, having conquered it by the force of thy arms.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLVIII Vaisampayana continued, ""Having approached that one, whose sins had been consumed by asceticism, Yudhishthira announced his name, and gladly greeted him, bending his head. And then Krishna, and Bhima, and the devout twins, having bowed down their heads unto the royal sage, stood (there) surrounding him. And that priest of the Pandavas, the virtuous Dhaumya, also duly approached that vow-observing sage. And by his prophetic eye that virtuous Muni had already known (the identity of) those foremost of the Kurus, the sons of Pandu. And he said unto them. 'Be ye seated.' And that one of rigid austerities, after having duly received that chief of the Kurus, when the latter with his brothers had seated himself enquired after his welfare saying, 'Dost thou not turn thy inclination upon untruth? And art thou intent upon virtue? And. O Partha, hath not thy attention to thy father and thy mother diminished? Are all thy superiors, and the aged, and those versed in the Vedas, honoured by thee? And O Pritha's son, dost thou not turn thy inclination unto sinful acts? And dost thou, O best of the Kurus, properly know how to perform meritorious acts, and to eschew wicked deeds? Dost thou not exalt thyself? And are pious men gratified, being honoured by thee? And even dwelling in the woods, dost thou follow virtue alone? And, O Partha, doth not Dhaumya grieve at thy conduct? Dost thou follow the customs of thy ancestors, by charity, and religious observances, and asceticism, and purity, and candour, and forgiveness? And dost thou go along the way taken by the royal sages? On the birth of a son in their (respective) lines, the Pitris in their regions, both laugh and grieve, thinking--Will the sinful acts of this son of ours harm us, or will meritorious deeds conduce to our welfare? He conquereth both the worlds that payeth homage unto his father, and mother, and preceptor, and Agni, and fifthly, the soul.' Yudhishthira said, 'O worshipful one, those duties have been mentioned by thee as excellent. To the best of my power I duly and properly discharge them.' Arshtishena said, 'During the Parvas sages subsisting on air and water come unto this best of the mountains ranging through the air. And on the summits of the mountain are seen amorous Kimpurushas with their paramours, mutually attached unto each other; as also, O Partha, many Gandharvas and Apsaras clad in white silk vestments; and lovely-looking Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and Uragas, and others. And on the summits of the mountain are heard, during the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O foremost of the Bharatas, even by staying here, ye shall hear those sounds; do ye by no means feel inclined to repair thither. Further, O best of the Bharata race, it is impossible, to proceed beyond this. That place is the sporting-region of the celestials. There is no access thither for mortals. O Bharata, at this place all creatures bear ill-will to, and the Rakshasas chastise, that man who committeth aggression, be it ever so little. Beyond the summit of this Kailasa cliff, is seen the path of the celestial sages. If any one through impudence goeth beyond this, the Rakshasas slay him with iron darts and other weapons. There, O child, during the Parvas, he that goeth about on the shoulders of men, even Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And when that lord of all the Rakshasas is seated on the summit, all creatures behold him like unto the sun arisen, O best of Bharatas, that summit is the sporting-garden of the celestials, and the Danavas, and the Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertaineth the Lord of treasures, the sweet notes of his song are heard all over the Gandhamadana. O child, O Yudhishthira, here during the Parvas, all creatures see and hear marvels like this. O Pandavas, till ye meet with Arjuna, do ye stay here, partaking of luscious fruits, and the food of the Munis. O child as thou hast come hither, do thou not betray any impertinence. And, O child, after living here at thy will and diverting thyself as thou listest, thou wilt at length rule the earth, having conquered it by the force of thy arms.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice and questions did the sage Arshtishena offer to Yudhishthira upon their meeting in the Himalayas? Answer 1: Sage Arshtishena questioned Yudhishthira about his adherence to virtue, respect for his parents and elders, the performance of meritorious deeds, and whether he followed the customs of his ancestors. He advised Yudhishthira to pay homage to his father, mother, preceptor, Agni (fire god), and the soul. Additionally, the sage warned against proceeding further into the celestial region beyond the summit of the Kailasa cliff. Reference 1: ""And by his prophetic eye that virtuous Muni had already known (the identity of) those foremost of the Kurus, the sons of Pandu... 'He conquereth both the worlds that payeth homage unto his father, and mother, and preceptor, and Agni, and fifthly, the soul.'... O Bharata, at this place all creatures bear ill-will to, and the Rakshasas chastise, that man who committeth aggression, be it ever so little. Beyond the summit of this Kailasa cliff, is seen the path of the celestial sages."" Question 2: What kind of beings and celestial sounds can be observed and heard on the summits of the Gandhamadana mountain during the Parvas? Answer 2: On the summits of the Gandhamadana mountain during the Parvas, one can observe amorous Kimpurushas with their paramours, Gandharvas, Apsaras, Vidyadharas, Nagas, Suparnas, and others. Celestial sounds such as those of kettle-drums, tabors, shells, and mridangas are also heard. Additionally, Vaisravana, the Lord of treasures, is seen in pomp and grandeur on the summit during this time. Reference 2: ""During the Parvas sages subsisting on air and water come unto this best of the mountains... there, O child, during the Parvas, he that goeth about on the shoulders of men, even Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And when that lord of all the Rakshasas is seated on the summit, all creatures behold him like unto the sun arisen."" Question 3: Why did Arshtishena advise Yudhishthira and his brothers not to proceed beyond the summit of the Kailasa cliff? Answer 3: Arshtishena advised Yudhishthira and his brothers not to proceed beyond the summit of the Kailasa cliff because that place is the sporting-region of the celestials, and there is no access for mortals. He warned that anyone who ventured further would be slain by Rakshasas with iron darts and other weapons. Reference 3: ""Further, O best of the Bharata race, it is impossible, to proceed beyond this... If any one through impudence goeth beyond this, the Rakshasas slay him with iron darts and other weapons."" Question 4: What did Sage Arshtishena suggest Yudhishthira and his brothers do while waiting for Arjuna? Answer 4: Sage Arshtishena suggested that Yudhishthira and his brothers stay in that place on the slopes of the Himalayas, partake of luscious fruits and the food of the Munis (sages), and divert themselves as they pleased until they met with Arjuna. He emphasized the importance of not betraying any impertinence in that celestial region. Reference 4: ""O Pandavas, till ye meet with Arjuna, do ye stay here, partaking of luscious fruits, and the food of the Munis. O child as thou hast come hither, do thou not betray any impertinence.""","[-0.048076458275318146, -0.156919926404953, -0.20999717712402344, 0.05555089935660362, 0.5503668189048767, -0.1344541758298874, 0.013170788064599037, 0.24204681813716888, -0.2838418781757355, 0.12228148430585861, 0.014288384467363358, -0.028859896585345268, 0.17288397252559662, -0.6176968812942505, -0.011182745918631554, -0.26669806241989136, -0.0033152166288346052, 0.050031524151563644, -0.0026805999223142862, -0.10351065546274185, -0.13094468414783478, 0.18581523001194, -0.013342238031327724, 0.16865332424640656, -0.03374066203832626, -0.27218204736709595, 0.2239971160888672, 0.4497656524181366, -0.18528194725513458, -0.4457186460494995, -0.0030056401155889034, -0.175449937582016, -0.07506349682807922, 0.1363081932067871, -9.700528607936576e-05, -0.10317748785018921, 0.4301029145717621, 0.01251160353422165, -0.2901531159877777, 0.09202107787132263, 0.12436943501234055, -0.10096248984336853, 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And what did those exceedingly powerful ones, gifted with manliness, do? And what was the food of those high-souled ones, when those heroes of the worlds dwelt (there)? O excellent one, do thou relate all about this. Do thou describe the prowess of Bhimasena, and what that mighty-armed one did in the mountain Himalayan. Surely, O best of Brahmanas, he did not fight again with the Yakshas. And did they meet with Vaisravana? Surely, as Arshtishena said, the lord of wealth cometh thither. All this, O thou of ascetic wealth, I desire to hear in detail. Surely, I have not yet been fully satisfied by hearing about their acts."" Vaisampayana continued, ""Having heard from that one of incomparable energy, (Arshtishena), that advice conducive to their welfare, those foremost of the Bharatas, began to behave always accordingly. Those best of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten by the Munis, and luscious fruit, and the flesh of deer killed with unpoisoned shafts and various kinds of pure honey. Living thus, they passed the fifth year, hearing to various stories told by Lomasa. O lord, saying, 'I shall be present when occasion ariseth,' Ghatotkacha, together with all the Rakshasas, had ere this already gone away. Those magnanimous ones passed many months in the hermitage of Arshtishena, witnessing many marvels. And as the Pandavas were sporting there pleasantly, there came to see them some complacent vow-observing Munis and Charanas of high fortune, and pure souls. And those foremost of the Bharata race conversed with them on earthly topics. And it came to pass that when several days has passed, Suparna all of a sudden carried off an exceedingly powerful and mighty Naga, living in the large lake. And thereupon that mighty mountain began to tremble, and the gigantic trees, break. And all the creatures and the Pandavas witnessed the wonder. Then from the brow of that excellent mountain, the wind brought before the Pandavas various fragrant and fair blossoms. And the Pandavas, and the illustrious Krishna, together with their friends, saw those unearthly blossoms of five hues. And as the mighty-armed Bhimasena was seated at ease upon the mountain, Krishna addressed him, saying, 'O best of the Bharata race, in the presence of all the creatures, these flowers of five hues, carried by the force of the wind raised by Suparna, are falling in amain on the river Aswaratha. In Khandava thy high-souled brother, firm in promise, had baffled Gandharvas and Nagas and Vasava himself, and slain fierce Rakshasas, and also obtained the bow Gandiva. Thou also art of exceeding prowess and the might of thy arms is great, and irrepressible, and unbearable like unto the might of Sakra. O Bhimasena, terrified with the force of thy arms, let all the Rakshasas betake themselves to the ten cardinal points, leaving the mountain. Then will thy friends be freed from fear and affliction, and behold the auspicious summit of this excellent mountain furnished with variegated flowers. O Bhima, I have for long cherished this thought in my mind,--that protected by the might of thy arms, I shall see that summit.' 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLIX Janamejaya said, ""How long did my great grandsires, the highsouled sons of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And what did those exceedingly powerful ones, gifted with manliness, do? And what was the food of those high-souled ones, when those heroes of the worlds dwelt (there)? O excellent one, do thou relate all about this. Do thou describe the prowess of Bhimasena, and what that mighty-armed one did in the mountain Himalayan. Surely, O best of Brahmanas, he did not fight again with the Yakshas. And did they meet with Vaisravana? Surely, as Arshtishena said, the lord of wealth cometh thither. All this, O thou of ascetic wealth, I desire to hear in detail. Surely, I have not yet been fully satisfied by hearing about their acts."" Vaisampayana continued, ""Having heard from that one of incomparable energy, (Arshtishena), that advice conducive to their welfare, those foremost of the Bharatas, began to behave always accordingly. Those best of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten by the Munis, and luscious fruit, and the flesh of deer killed with unpoisoned shafts and various kinds of pure honey. Living thus, they passed the fifth year, hearing to various stories told by Lomasa. O lord, saying, 'I shall be present when occasion ariseth,' Ghatotkacha, together with all the Rakshasas, had ere this already gone away. Those magnanimous ones passed many months in the hermitage of Arshtishena, witnessing many marvels. And as the Pandavas were sporting there pleasantly, there came to see them some complacent vow-observing Munis and Charanas of high fortune, and pure souls. And those foremost of the Bharata race conversed with them on earthly topics. And it came to pass that when several days has passed, Suparna all of a sudden carried off an exceedingly powerful and mighty Naga, living in the large lake. And thereupon that mighty mountain began to tremble, and the gigantic trees, break. And all the creatures and the Pandavas witnessed the wonder. Then from the brow of that excellent mountain, the wind brought before the Pandavas various fragrant and fair blossoms. And the Pandavas, and the illustrious Krishna, together with their friends, saw those unearthly blossoms of five hues. And as the mighty-armed Bhimasena was seated at ease upon the mountain, Krishna addressed him, saying, 'O best of the Bharata race, in the presence of all the creatures, these flowers of five hues, carried by the force of the wind raised by Suparna, are falling in amain on the river Aswaratha. In Khandava thy high-souled brother, firm in promise, had baffled Gandharvas and Nagas and Vasava himself, and slain fierce Rakshasas, and also obtained the bow Gandiva. Thou also art of exceeding prowess and the might of thy arms is great, and irrepressible, and unbearable like unto the might of Sakra. O Bhimasena, terrified with the force of thy arms, let all the Rakshasas betake themselves to the ten cardinal points, leaving the mountain. Then will thy friends be freed from fear and affliction, and behold the auspicious summit of this excellent mountain furnished with variegated flowers. O Bhima, I have for long cherished this thought in my mind,--that protected by the might of thy arms, I shall see that summit.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How long did the Pandavas dwell in the Gandhamadana mountain, and what did they do during their stay there? Answer 1: The Pandavas dwelt in the Gandhamadana mountain for the duration of five years. During their stay, they partook of the food of Munis (sages), consumed luscious fruits, feasted on deer killed with unpoisoned arrows, and enjoyed various kinds of pure honey. They also passed the time by listening to stories narrated by Lomasa. Reference 1: ""Those best of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten by the Munis, and luscious fruit, and the flesh of deer killed with unpoisoned shafts and various kinds of pure honey. Living thus, they passed the fifth year, hearing to various stories told by Lomasa."" Question 2: What remarkable event occurred when Suparna carried off a powerful Naga from a large lake on the mountain? Answer 2: When Suparna, the divine bird, carried off a powerful Naga from a large lake on the mountain, the entire mountain began to tremble, and giant trees were broken. The Pandavas and all the creatures on the mountain witnessed this extraordinary event. Reference 2: ""And it came to pass that when several days has passed, Suparna all of a sudden carried off an exceedingly powerful and mighty Naga, living in the large lake. And thereupon that mighty mountain began to tremble, and the gigantic trees, break. And all the creatures and the Pandavas witnessed the wonder."" Question 3: What did Krishna express to Bhimasena regarding the falling of the five-hued flowers carried by the wind? Answer 3: Krishna informed Bhimasena that the five-hued flowers falling from the sky, carried by the force of the wind raised by Suparna, were a sign. Krishna expressed her desire to witness the auspicious summit of the excellent mountain and believed that with the might of Bhimasena's arms, they could dispel the fear of the Rakshasas and enjoy the sight. Reference 3: ""O Bhimasena, terrified with the force of thy arms, let all the Rakshasas betake themselves to the ten cardinal points, leaving the mountain. Then will thy friends be freed from fear and affliction, and behold the auspicious summit of this excellent mountain furnished with variegated flowers. O Bhima, I have for long cherished this thought in my mind,--that protected by the might of thy arms, I shall see that summit."" Question 4: How did the Pandavas spend their time on the Gandhamadana mountain, and what activities did they engage in? Answer 4: During their stay on the Gandhamadana mountain, the Pandavas partook of the food of Munis and luscious fruits, consumed the flesh of deer killed with unpoisoned arrows, and enjoyed various kinds of pure honey. They also passed their time by listening to various stories narrated by Lomasa, and they witnessed extraordinary events such as the tremors caused by Suparna's actions. Reference 4: ""Those best of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten by the Munis, and luscious fruit, and the flesh of deer killed with unpoisoned shafts and various kinds of pure honey. Living thus, they passed the fifth year, hearing to various stories told by Lomasa.""","[0.027715295553207397, -0.07574564963579178, -0.24275504052639008, 0.5371757745742798, 0.41674166917800903, -0.17293599247932434, -0.055314041674137115, 0.36106008291244507, -0.03353266045451164, 0.13396055996418, -0.22054123878479004, 0.1076090931892395, 0.17299433052539825, -0.30142977833747864, 0.24746109545230865, -0.3929270803928375, 0.11684569716453552, 0.06940551102161407, -0.23533384501934052, -0.04612547904253006, -0.2223360240459442, 0.16443708539009094, -0.19258445501327515, 0.2517373263835907, 0.12198492139577866, -0.1642172932624817, -0.10572996735572815, 0.48833897709846497, 0.002137975301593542, -0.37884747982025146, -0.043801091611385345, -0.29493042826652527, -0.20218205451965332, 0.18801307678222656, -9.65940416790545e-05, -0.18823765218257904, 0.2547484338283539, -0.017506245523691177, -0.25460609793663025, 0.23124882578849792, -0.23940494656562805, -0.12285365164279938, 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O Bharata, in the Krita Yuga, men were patient and able in their respective occupations and they knew how to display prowess. And, O foremost of the Kshatriyas, a Kshatriya that is endued with patience and understandeth the propriety regarding place and time and is versed in all mortal regulations, can alone govern the world for a long time,--nay, in all transactions. He that behaveth thus, acquireth, O hero, fame in this world and excellent state in the next. And by having displayed his prowess at the proper place and time, Sakra with the Vasus hath obtained the dominion of heaven. He that from anger cannot see his fall and he that being naturally wicked and evilminded followeth evil and he that knoweth not the propriety relative to acts, meet with destruction both in this world and the next. The exertions of that stupid person become fruitless, who is not conversant with the expediency regarding time and acts, and he meeteth with destruction both in this world and the next. And the object of that wicked and deceitful persons is vicious, who, aiming at mastery of every kind, committeth some rash act. O best of men, Bhimasena is fearless, and ignorant of duties, and haughty, and of the sense of a child, and unforbearing. Do thou, therefore, check him. Repairing again to the hermitage of the pious sage Arshtisena, do thou reside there during the dark fortnight, without fear or anxiety. O lord of men, deputed by me, all the Gandharvas residing at Alaka, as also those dwelling in this mountain, will, O mighty-armed one, protect thee, and these best of the Brahmanas. And, O king, O chief among virtuous men, knowing that Vrikodara hath come hither out of rashness, do thou check him. Henceforth, O monarch, beings living in the forest will meet you, wait upon you and always protect you all. And, ye foremost of men, my servants will always procure for you various meats and drinks of delicious flavour. And, O son, Yudhishthira, even as by reason of your being the progeny of spiritual intercourse, Jishnu is entitled to the protection of Mahendra, and Vrikodara, of the Wind-god, and thou, of Dharma, and the twins possessed of strength, of the Aswins,--so ye all are entitled to my protection. That one next by birth to Bhimasena, Phalguna, versed in the science of profit and all mortal regulations, is well in heaven. And, O child, those perfections that are recognised in the world as leading to heaven, are established in Dhananjaya even from his very birth. And self-restraint, and charity, and strength, and intelligence, and modesty, and fortitude, and excellent energy--even all these are established in that majestic one of magnificent soul. And, O Pandava, Jishnu never committed any shameful act through poverty of spirit. And in the world, none ever say that Partha hath uttered an untruth. And, O Bharata, honoured by the gods, pitris, and the Gandharvas, that enhancer of the glory of the Kurus is learning the science of weapons in Sakra's abode. And, O Partha, in heaven he that with justice had brought under his subjection all the rulers of the earth, even that exceedingly powerful and highly energetic monarch, the grandsire of thy father, Santanu himself, is well-pleased with the behaviour of that wielder of the Gandiva--the foremost of his race. And, O king, abiding in Indra's regions, he who on the banks of the Yamuna had worshipped the gods, the pitris, and the Brahmanas, by celebrating seven grand horse sacrifices, that great grandsire of thine, the emperor Santanu of severe austerities, who hath attained heaven, hath enquired of thy welfare.'"" Vaisampayana said, ""Having heard these words of the dispenser of wealth, the Pandavas were well-pleased with them. Then lowering his club and mace and sword and bow, that foremost of the Bharatas bowed down unto Kuvera. And that giver of protection, the lord of treasures, seeing him prostrate, said, 'Be thou the destroyer of the pride of foes, and the enhancer of the delight of friends. And ye oppressors of enemies, do ye live in our romantic region. The Yakshas will not cross your desires. Gudakesa, after having acquired mastery over weapons, will come back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.' ""Having thus instructed Yudhishthira of excellent deeds, the lord of the Guhyakas, vanished from that best of mountains. And thousands upon thousands of Yakshas, and Rakshasas followed him in vehicles spread over with checkered cushions, and decorated with various jewels. And as the horses proceeded towards the abode of Kuvera, a noise arose as of birds flying in the air. And the chargers of the lord of treasures speedily coursed through the sky as if drawing forward the firmament, and devouring the air. ""Then at the command of the lord of wealth, the dead bodies of the Rakshasas were removed from the summit of the mountain. As the intelligent Agastya had fixed this period as the limit of (the duration of) his curse, so being slain in conflict, the Rakshasas were freed from the imprecation. And being honoured by the Rakshasas, the Pandavas for several nights dwelt pleasantly in those habitations."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXI ""The lord of treasures said, 'O Yudhishthira, patience, ability, (appropriate) time and place and prowess--these five lead to success in human affairs. O Bharata, in the Krita Yuga, men were patient and able in their respective occupations and they knew how to display prowess. And, O foremost of the Kshatriyas, a Kshatriya that is endued with patience and understandeth the propriety regarding place and time and is versed in all mortal regulations, can alone govern the world for a long time,--nay, in all transactions. He that behaveth thus, acquireth, O hero, fame in this world and excellent state in the next. And by having displayed his prowess at the proper place and time, Sakra with the Vasus hath obtained the dominion of heaven. He that from anger cannot see his fall and he that being naturally wicked and evilminded followeth evil and he that knoweth not the propriety relative to acts, meet with destruction both in this world and the next. The exertions of that stupid person become fruitless, who is not conversant with the expediency regarding time and acts, and he meeteth with destruction both in this world and the next. And the object of that wicked and deceitful persons is vicious, who, aiming at mastery of every kind, committeth some rash act. O best of men, Bhimasena is fearless, and ignorant of duties, and haughty, and of the sense of a child, and unforbearing. Do thou, therefore, check him. Repairing again to the hermitage of the pious sage Arshtisena, do thou reside there during the dark fortnight, without fear or anxiety. O lord of men, deputed by me, all the Gandharvas residing at Alaka, as also those dwelling in this mountain, will, O mighty-armed one, protect thee, and these best of the Brahmanas. And, O king, O chief among virtuous men, knowing that Vrikodara hath come hither out of rashness, do thou check him. Henceforth, O monarch, beings living in the forest will meet you, wait upon you and always protect you all. And, ye foremost of men, my servants will always procure for you various meats and drinks of delicious flavour. And, O son, Yudhishthira, even as by reason of your being the progeny of spiritual intercourse, Jishnu is entitled to the protection of Mahendra, and Vrikodara, of the Wind-god, and thou, of Dharma, and the twins possessed of strength, of the Aswins,--so ye all are entitled to my protection. That one next by birth to Bhimasena, Phalguna, versed in the science of profit and all mortal regulations, is well in heaven. And, O child, those perfections that are recognised in the world as leading to heaven, are established in Dhananjaya even from his very birth. And self-restraint, and charity, and strength, and intelligence, and modesty, and fortitude, and excellent energy--even all these are established in that majestic one of magnificent soul. And, O Pandava, Jishnu never committed any shameful act through poverty of spirit. And in the world, none ever say that Partha hath uttered an untruth. And, O Bharata, honoured by the gods, pitris, and the Gandharvas, that enhancer of the glory of the Kurus is learning the science of weapons in Sakra's abode. And, O Partha, in heaven he that with justice had brought under his subjection all the rulers of the earth, even that exceedingly powerful and highly energetic monarch, the grandsire of thy father, Santanu himself, is well-pleased with the behaviour of that wielder of the Gandiva--the foremost of his race. And, O king, abiding in Indra's regions, he who on the banks of the Yamuna had worshipped the gods, the pitris, and the Brahmanas, by celebrating seven grand horse sacrifices, that great grandsire of thine, the emperor Santanu of severe austerities, who hath attained heaven, hath enquired of thy welfare.'"" Vaisampayana said, ""Having heard these words of the dispenser of wealth, the Pandavas were well-pleased with them. Then lowering his club and mace and sword and bow, that foremost of the Bharatas bowed down unto Kuvera. And that giver of protection, the lord of treasures, seeing him prostrate, said, 'Be thou the destroyer of the pride of foes, and the enhancer of the delight of friends. And ye oppressors of enemies, do ye live in our romantic region. The Yakshas will not cross your desires. Gudakesa, after having acquired mastery over weapons, will come back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.' ""Having thus instructed Yudhishthira of excellent deeds, the lord of the Guhyakas, vanished from that best of mountains. And thousands upon thousands of Yakshas, and Rakshasas followed him in vehicles spread over with checkered cushions, and decorated with various jewels. And as the horses proceeded towards the abode of Kuvera, a noise arose as of birds flying in the air. And the chargers of the lord of treasures speedily coursed through the sky as if drawing forward the firmament, and devouring the air. ""Then at the command of the lord of wealth, the dead bodies of the Rakshasas were removed from the summit of the mountain. As the intelligent Agastya had fixed this period as the limit of (the duration of) his curse, so being slain in conflict, the Rakshasas were freed from the imprecation. And being honoured by the Rakshasas, the Pandavas for several nights dwelt pleasantly in those habitations."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What are the five factors that lead to success in human affairs, according to Kuvera (the lord of treasures)? Answer 1: Kuvera mentions that the five factors leading to success in human affairs are patience, ability, appropriate time and place, and prowess. These qualities, when properly applied, enable a person to govern and achieve fame and excellence in both this world and the next. Reference 1: ""The lord of treasures said, 'O Yudhishthira, patience, ability, (appropriate) time and place and prowess--these five lead to success in human affairs."" Question 2: What advice does Kuvera give to Yudhishthira regarding Bhimasena's behavior, and where does he recommend Yudhishthira to reside during the dark fortnight? Answer 2: Kuvera advises Yudhishthira to check Bhimasena's reckless and unforbearing nature. He suggests that Yudhishthira should return to the hermitage of the pious sage Arshtishena during the dark fortnight without fear or anxiety. Kuvera assures Yudhishthira that all the Gandharvas residing at Alaka and those on the mountain will protect them during this time. Reference 2: ""Henceforth, O monarch, beings living in the forest will meet you, wait upon you and always protect you all. And, ye foremost of men, my servants will always procure for you various meats and drinks of delicious flavour."" Question 3: How does Kuvera describe Arjuna's qualities and accomplishments, and what special learning is Arjuna pursuing in Sakra's abode? Answer 3: Kuvera describes Arjuna as having qualities such as self-restraint, charity, strength, intelligence, modesty, fortitude, and excellent energy. He mentions that Arjuna is learning the science of weapons in Sakra's (Indra's) abode. Arjuna is recognized for his just rule and his ability to bring under his subjection all rulers of the earth. Even the emperor Santanu, who has attained heaven, is well-pleased with Arjuna's behavior. Reference 3: ""And, O Partha, in heaven he that with justice had brought under his subjection all the rulers of the earth, even that exceedingly powerful and highly energetic monarch, the grandsire of thy father, Santanu himself, is well-pleased with the behaviour of that wielder of the Gandiva--the foremost of his race."" Question 4: How do the Yakshas and Rakshasas react when they see Kuvera, and what happens to the dead bodies of the Rakshasas on the mountain? Answer 4: When the Yakshas and Rakshasas see Kuvera, they lower their weapons and bow down to him in respect. At Kuvera's command, the dead bodies of the Rakshasas are removed from the summit of the mountain. This removal is significant as it signifies the end of the curse imposed upon the Rakshasas, and they are thus freed from the imprecation. Reference 4: ""Then at the command of the lord of wealth, the dead bodies of the Rakshasas were removed from the summit of the mountain. As the intelligent Agastya had fixed this period as the limit of (the duration of) his curse, so being slain in conflict, the Rakshasas were freed from the imprecation.""","[0.24103140830993652, 0.06174367293715477, -0.2563619911670685, 0.19687232375144958, 0.43259936571121216, -0.20431049168109894, -0.15545271337032318, 0.23116366565227509, 0.15264613926410675, 0.25523799657821655, -0.04229924827814102, 0.25775736570358276, 0.2275865375995636, -0.3684018850326538, 0.19044528901576996, -0.33085712790489197, 0.03543718159198761, 0.18144220113754272, -0.17483742535114288, -0.0007550675654783845, -0.18146850168704987, 0.2392253428697586, -0.10727890580892563, 0.2879401743412018, 0.03291080892086029, -0.20069620013237, 0.21346186101436615, 0.5080258250236511, -0.21818150579929352, -0.3795948326587677, 0.016962014138698578, -0.048912692815065384, -0.08686315268278122, 0.1313733160495758, -9.451326332055032e-05, -0.11851160228252411, 0.36007529497146606, -0.005333196837455034, 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And having bowed down unto the feet of Arshtishena and Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then Dhaumya taking Yudhishthira's right hand, said these words, looking at the east, 'O mighty monarch, this king of mountains, Mandara lieth vast, covering the earth up to the ocean. O Pandava, Indra and Vaisravana preside over this point graced with woods and forests and mountains. And, O child, the intelligent sages versed in every duty, say, that this (region) is the abode of Indra and king Vaisravana. And the twice-born ones, and the sages versed in the duties, and the Sidhas, and the Sadhyas, and the celestials pay their adorations unto the Sun as he riseth from this point. And that lord of all living beings, king Yama, conversant with duty, presideth over yonder southern region whither come the spirits of the departed. And this is Sanyamana, the abode of the lord of departed spirits, sacred, and wonderful to behold, and crowned with prime prosperity. And the intelligent ones call that monarch of mountains (by the name of) Asta. Having, O king, arrived at this, the Sun ever abideth by the truth. And king Varuna protects all creatures, abiding in this king of mountains, and also in the vast deep. And, O highly fortunate one, there illumining the northern regions, lieth the puissant Mahameru, auspicious and the refuge of those knowing Brahma, where is the court of Brahma, and remaining where that soul of all creatures, Prajapati, hath created all that is mobile and immobile. And the Mahameru is the auspicious and healthy abode even of the seven mind-born sons of Brahma, of whom Daksha was the seventh. And, O child, here it is that the seven celestial rishis with Vasishtha at their head rise and set. Behold that excellent and bright summit of the Meru, where sitteth the great sire (Brahma) with the celestials happy in self-knowledge. And next to the abode of Brahma is visible the region of him who is said to be the really primal Cause or the origin of all creatures, even that prime lord, god Narayana, having neither beginning nor end. And, O king, that auspicious place composed of all energies even the celestials, cannot behold. And the region of the high-souled Vishnu, by its native splendour, exceeding in effulgence the sun or fire, cannot be beheld by the gods, or the Danavas. And the region of Narayana lieth resplendent to the east of the Meru, where, O child, that lord of all creatures, the self-create primal Cause of the universe, having manifested all beings, looketh splendid of his excellent grace. O child, not to speak of the Maharshis--even Brahmarshis have no access to that place. And, O best of the Kurus, it is the Yatis only who have access to it. And, O Pandu's son, (at that place) luminaries cannot shine by him; there that lord of inconceivable soul alone shineth transcendental. There by reverence, and severe austerities, Yatis inspired by virtue of pious practices, attain Narayana Hari. And, O Bharata, repairing thither, and attaining that universal Soul--the self-create and eternal God of gods, high-souled ones, of Yoga success, and free from ignorance and pride have not to return to this world. O highly fortunate Yudhishthira, this region is without beginning, or deterioration, or end for it is the very essence of that God. And, O son of the Kurus, the Sun and the Moon every day go round this Meru, coursing in an opposite direction. And, O sinless one. O mighty monarch, the other luminaries also go round this king of mountains in the self-same way. Thus the worshipful Sun who dispelleth darkness, goeth round this (mountain) obscuring other luminaries. Then having set, and passed the evening, that Maker of day, the Sun, taketh a northerly course. Then again nearing the Meru, the divine Sun (ever) intent on the good of all beings, again courseth, facing the east. And in this way, the divine Moon also together with the stars goeth round this mountain, dividing the month unto several sections, by his arrival at the Parvas. Having thus unerringly coursed round the mighty Meru, and, nourished all creatures, the Moon again repaireth unto the Mandar. In the same way, that destroyer of darkness--the divine Sun--also moveth on this unobstructed path, animating the universe. When, desirous of causing dew, he repaireth to the south, then there ensueth winter to all creatures. Then the Sun, turning back from the south, by his rays draweth up the energy from all creatures both mobile and immobile. Thereupon, men become subject to perspiration, fatigue, drowsiness and lassitude; and living beings always feel disposed to slumber. Thence, returning through unknown regions, that divine effulgent one causeth shower, and thereby reviveth beings. And having, by the comfort caused by the shower, wind, and warmth, cherished the mobile and the immobile, the powerful Sun resumeth his former course. O Partha, ranging thus, the Sun unerringly turneth on the wheel of Time, influencing created things. His course is unceasing; he never resteth, O Pandava. Withdrawing the energy of all beings, he again rendereth it back. O Bharata, dividing time into day and night, and Kala, and Kashtha, that lord, the Sun, dealeth life and motion to all created things.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXII Vaisampayana continued, ""Then, O represser of foes, at sunrise, having finished his daily devotions, Dhaumya came unto the Pandavas, with Arshtishena. And having bowed down unto the feet of Arshtishena and Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then Dhaumya taking Yudhishthira's right hand, said these words, looking at the east, 'O mighty monarch, this king of mountains, Mandara lieth vast, covering the earth up to the ocean. O Pandava, Indra and Vaisravana preside over this point graced with woods and forests and mountains. And, O child, the intelligent sages versed in every duty, say, that this (region) is the abode of Indra and king Vaisravana. And the twice-born ones, and the sages versed in the duties, and the Sidhas, and the Sadhyas, and the celestials pay their adorations unto the Sun as he riseth from this point. And that lord of all living beings, king Yama, conversant with duty, presideth over yonder southern region whither come the spirits of the departed. And this is Sanyamana, the abode of the lord of departed spirits, sacred, and wonderful to behold, and crowned with prime prosperity. And the intelligent ones call that monarch of mountains (by the name of) Asta. Having, O king, arrived at this, the Sun ever abideth by the truth. And king Varuna protects all creatures, abiding in this king of mountains, and also in the vast deep. And, O highly fortunate one, there illumining the northern regions, lieth the puissant Mahameru, auspicious and the refuge of those knowing Brahma, where is the court of Brahma, and remaining where that soul of all creatures, Prajapati, hath created all that is mobile and immobile. And the Mahameru is the auspicious and healthy abode even of the seven mind-born sons of Brahma, of whom Daksha was the seventh. And, O child, here it is that the seven celestial rishis with Vasishtha at their head rise and set. Behold that excellent and bright summit of the Meru, where sitteth the great sire (Brahma) with the celestials happy in self-knowledge. And next to the abode of Brahma is visible the region of him who is said to be the really primal Cause or the origin of all creatures, even that prime lord, god Narayana, having neither beginning nor end. And, O king, that auspicious place composed of all energies even the celestials, cannot behold. And the region of the high-souled Vishnu, by its native splendour, exceeding in effulgence the sun or fire, cannot be beheld by the gods, or the Danavas. And the region of Narayana lieth resplendent to the east of the Meru, where, O child, that lord of all creatures, the self-create primal Cause of the universe, having manifested all beings, looketh splendid of his excellent grace. O child, not to speak of the Maharshis--even Brahmarshis have no access to that place. And, O best of the Kurus, it is the Yatis only who have access to it. And, O Pandu's son, (at that place) luminaries cannot shine by him; there that lord of inconceivable soul alone shineth transcendental. There by reverence, and severe austerities, Yatis inspired by virtue of pious practices, attain Narayana Hari. And, O Bharata, repairing thither, and attaining that universal Soul--the self-create and eternal God of gods, high-souled ones, of Yoga success, and free from ignorance and pride have not to return to this world. O highly fortunate Yudhishthira, this region is without beginning, or deterioration, or end for it is the very essence of that God. And, O son of the Kurus, the Sun and the Moon every day go round this Meru, coursing in an opposite direction. And, O sinless one. O mighty monarch, the other luminaries also go round this king of mountains in the self-same way. Thus the worshipful Sun who dispelleth darkness, goeth round this (mountain) obscuring other luminaries. Then having set, and passed the evening, that Maker of day, the Sun, taketh a northerly course. Then again nearing the Meru, the divine Sun (ever) intent on the good of all beings, again courseth, facing the east. And in this way, the divine Moon also together with the stars goeth round this mountain, dividing the month unto several sections, by his arrival at the Parvas. Having thus unerringly coursed round the mighty Meru, and, nourished all creatures, the Moon again repaireth unto the Mandar. In the same way, that destroyer of darkness--the divine Sun--also moveth on this unobstructed path, animating the universe. When, desirous of causing dew, he repaireth to the south, then there ensueth winter to all creatures. Then the Sun, turning back from the south, by his rays draweth up the energy from all creatures both mobile and immobile. Thereupon, men become subject to perspiration, fatigue, drowsiness and lassitude; and living beings always feel disposed to slumber. Thence, returning through unknown regions, that divine effulgent one causeth shower, and thereby reviveth beings. And having, by the comfort caused by the shower, wind, and warmth, cherished the mobile and the immobile, the powerful Sun resumeth his former course. O Partha, ranging thus, the Sun unerringly turneth on the wheel of Time, influencing created things. His course is unceasing; he never resteth, O Pandava. Withdrawing the energy of all beings, he again rendereth it back. O Bharata, dividing time into day and night, and Kala, and Kashtha, that lord, the Sun, dealeth life and motion to all created things.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What region lies to the east of Mount Meru, and who is said to dwell in that region? Answer 1: To the east of Mount Meru lies the region of the high-souled Vishnu, who is described as the self-create primal Cause of the universe. This region is resplendent and inaccessible even to the gods and Danavas, and it exceeds the effulgence of the sun or fire. Only the Yatis have access to this sacred place. Reference 1: ""And next to the abode of Brahma is visible the region of him who is said to be the really primal Cause or the origin of all creatures, even that prime lord, god Narayana, having neither beginning nor end... O best of the Kurus, it is the Yatis only who have access to it."" Question 2: How do the luminaries, such as the Sun and the Moon, move around Mount Meru, and what are the consequences of their movements? Answer 2: The luminaries, including the Sun and the Moon, move around Mount Meru in a specific pattern. They go around the mountain in an opposite direction and cause the division of months by their arrivals at the Parvas. The Sun, in particular, influences the seasons and the well-being of living beings. When it moves to the south, it brings winter, and when it returns to the north, it causes showers, reviving beings. The Sun's course is unceasing, and it constantly influences the energy and motion of all created things. Reference 2: ""Thus the worshipful Sun who dispelleth darkness, goeth round this (mountain) obscuring other luminaries... When, desirous of causing dew, he repaireth to the south, then there ensueth winter to all creatures... Thence, returning through unknown regions, that divine effulgent one causeth shower, and thereby reviveth beings... Withdrawing the energy of all beings, he again rendereth it back."" Question 3: Who presides over the southern region, and what is the nature of that region? Answer 3: The southern region is presided over by king Yama, who is conversant with duty and the lord of departed spirits. This region is called Sanyamana, and it is described as sacred and wonderful to behold, crowned with prime prosperity. Reference 3: ""And king Varuna protects all creatures, abiding in this king of mountains, and also in the vast deep. And, O highly fortunate one, there illumining the northern regions, lieth the puissant Mahameru, auspicious and the refuge of those knowing Brahma, where is the court of Brahma, and remaining where that soul of all creatures, Prajapati, hath created all that is mobile and immobile. And the Mahameru is the auspicious and healthy abode even of the seven mind-born sons of Brahma..."" Question 4: How do the celestials and sages pay homage to the Sun, and at what time and place do they do so? Answer 4: The celestials, sages versed in duties, Sidhas, Sadhyas, and other celestial beings pay their adorations to the Sun as he rises from the eastern point of Mount Mandara. This daily homage to the Sun occurs at sunrise, and it is considered a sacred practice. Reference 4: ""And the twice-born ones, and the sages versed in the duties, and the Sidhas, and the Sadhyas, and the celestials pay their adorations unto the Sun as he riseth from this point."" Question 5: Who presides over the northern region, and what is the significance of Mahameru in that region? Answer 5: The northern region is presided over by Mahameru, which is described as auspicious and the refuge of those who know Brahma. It is where the court of Brahma is situated, and it is the place where Prajapati created all beings, both mobile and immobile. Mahameru is considered the abode of the seven mind-born sons of Brahma, with Vasishtha at their head. Reference 5: ""And in this way, the divine Moon also together with the stars goeth round this mountain, dividing the month unto several sections, by his arrival at the Parvas... And, O sinless one. O mighty monarch, the other luminaries also go round this king of mountains in the self-same way... Next to the abode of Brahma is visible the region of him who is said to be the really primal Cause or the origin of all creatures, even that prime lord, god Narayana..."" Question 6: What is the significance of Mount Meru and its celestial movement in the universe? Answer 6: Mount Meru is described as a significant celestial mountain that plays a central role in the universe. The luminaries, including the Sun and the Moon, move around Mount Meru, influencing the division of months and seasons. The mountain itself is associated with the abode of various deities and is a place of great cosmic significance. It serves as a reference point for the movement of celestial bodies and is integral to the cyclical nature of time and creation. Reference 6: ""Then having thus unerringly coursed round the mighty Meru, and, nourished all creatures, the Moon again repaireth unto the Mandar... O Partha, ranging thus, the Sun unerringly turneth on the wheel of Time, influencing created things. His course is unceasing; he never resteth, O Pandava.""","[-0.06493949890136719, -0.09431648999452591, -0.23740078508853912, 0.19098509848117828, 0.31088319420814514, -0.2438792884349823, -0.09196572750806808, 0.20218943059444427, -0.12063563615083694, 0.07726219296455383, -0.15897417068481445, 0.13383601605892181, 0.22857102751731873, -0.5698219537734985, 0.299623042345047, -0.32908162474632263, 0.007898039184510708, 0.07810433208942413, -0.21249866485595703, -0.1911848485469818, -0.3280055522918701, 0.16616716980934143, -0.1389046013355255, 0.1487085521221161, 0.22352094948291779, -0.1931026726961136, -0.18028657138347626, 0.46386390924453735, -0.08197227120399475, -0.4474869966506958, -0.16943489015102386, -0.3078348934650421, -0.08449170738458633, 0.29440850019454956, -9.438655979465693e-05, -0.07106852531433105, 0.18830245733261108, 0.03613869845867157, -0.08391527086496353, 0.15898911654949188, -0.23798665404319763, 0.012277498841285706, -0.1087229996919632, -0.10690279304981232, 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And multitudes of Gandharvas and Maharshis gladly visited those energetic ones, possessing prowess, of chaste desires and being the foremost of those endued with truth and fortitude. And having arrived at that excellent mountain furnished with trees bearing blossoms, those mighty charioteers were exceedingly delighted, even as the Marutas, on arriving at the celestial regions. And experiencing great exhilaration, they lived (there), seeing the slopes and summits of that mighty mountain, filled with flowers, and resonant with the cries of peacocks and cranes. And on that beautiful mountain they beheld lakes filled with lotuses, and having their shores covered with trees, and frequented by darkness, and karandavas and swans. And the flourishing sporting-regions, graceful on account of the various flowers, and abounding in gems, was capable of captivating that king, the dispenser of wealth (Kuvera). And always ranging (there), those foremost of ascetics (the Pandavas) were incapable of conceiving (the significance of) that Summit, furnished with mighty trees, and masses of wide-spreading clouds. And, O great hero, owing to its native splendour, and also on account of the brilliance of the annual plants, there was no difference there between night and day. And staying in the mountain, remaining in which the Sun of unrivalled energy cherisheth the mobile and immobile things, those heroes and foremost of men beheld the rising and the setting of the Sun. And having seen the rising and the setting points of the Sun and the rising and the setting mountain, and all the cardinal points, as well as the intervening spaces ever blazing with the rays of the Dispeller of darkness, those heroes, in expectation of the arrival of that mighty charioteer firm in truth, became engaged in reciting the Vedas, practising the daily rituals, chiefly discharging the religious duties, exercising sacred vows, and abiding by the truth. And saying, 'Let us even here experience delight by joining without delay Arjuna accomplished in arms,' those highly blessed Parthas became engaged in the practice of Yoga. And beholding romantic woods on that mountain, as they always thought of Kiriti, every day and night appeared unto them even as a year. From that very moment joy had taken leave of them when, with Dhaumya's permission, the high-souled Jishnu, matting his hair, departed (for the woods). So, how could they, absorbed in his contemplation, experience happiness there? They had become overwhelmed with grief ever since the moment when at the command of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had departed from the Kamyaka forest. O Bharata, in this way, on that mountain those descendants of Bharata passed a month with difficulty, thinking of him of the white steeds, who had gone to Vasava's abode for learning arms. And Arjuna, having dwelt for five years in the abode of him of a thousand eyes, and having from that lord of celestials obtained all the celestial weapons,--such as those of Agni, of Varuna, of Soma, of Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana; and having bowed down to and gone round him of a hundred sacrifices, and taken his (Indra's) permission, cheerfully came to the Gandhamadana."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXIII Vaisampayana continued, ""Dwelling in that best of mountains those high-souled ones observing excellent vows, felt themselves attracted (to that place), and diverted themselves, eager to behold Arjuna. And multitudes of Gandharvas and Maharshis gladly visited those energetic ones, possessing prowess, of chaste desires and being the foremost of those endued with truth and fortitude. And having arrived at that excellent mountain furnished with trees bearing blossoms, those mighty charioteers were exceedingly delighted, even as the Marutas, on arriving at the celestial regions. And experiencing great exhilaration, they lived (there), seeing the slopes and summits of that mighty mountain, filled with flowers, and resonant with the cries of peacocks and cranes. And on that beautiful mountain they beheld lakes filled with lotuses, and having their shores covered with trees, and frequented by darkness, and karandavas and swans. And the flourishing sporting-regions, graceful on account of the various flowers, and abounding in gems, was capable of captivating that king, the dispenser of wealth (Kuvera). And always ranging (there), those foremost of ascetics (the Pandavas) were incapable of conceiving (the significance of) that Summit, furnished with mighty trees, and masses of wide-spreading clouds. And, O great hero, owing to its native splendour, and also on account of the brilliance of the annual plants, there was no difference there between night and day. And staying in the mountain, remaining in which the Sun of unrivalled energy cherisheth the mobile and immobile things, those heroes and foremost of men beheld the rising and the setting of the Sun. And having seen the rising and the setting points of the Sun and the rising and the setting mountain, and all the cardinal points, as well as the intervening spaces ever blazing with the rays of the Dispeller of darkness, those heroes, in expectation of the arrival of that mighty charioteer firm in truth, became engaged in reciting the Vedas, practising the daily rituals, chiefly discharging the religious duties, exercising sacred vows, and abiding by the truth. And saying, 'Let us even here experience delight by joining without delay Arjuna accomplished in arms,' those highly blessed Parthas became engaged in the practice of Yoga. And beholding romantic woods on that mountain, as they always thought of Kiriti, every day and night appeared unto them even as a year. From that very moment joy had taken leave of them when, with Dhaumya's permission, the high-souled Jishnu, matting his hair, departed (for the woods). So, how could they, absorbed in his contemplation, experience happiness there? They had become overwhelmed with grief ever since the moment when at the command of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had departed from the Kamyaka forest. O Bharata, in this way, on that mountain those descendants of Bharata passed a month with difficulty, thinking of him of the white steeds, who had gone to Vasava's abode for learning arms. And Arjuna, having dwelt for five years in the abode of him of a thousand eyes, and having from that lord of celestials obtained all the celestial weapons,--such as those of Agni, of Varuna, of Soma, of Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana; and having bowed down to and gone round him of a hundred sacrifices, and taken his (Indra's) permission, cheerfully came to the Gandhamadana."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did the Pandavas experience during their stay on the mountain awaiting Arjuna's return, and how did they pass their time? Answer 1: During their stay on the mountain, the Pandavas experienced a sense of longing and impatience to be reunited with Arjuna. They spent their time by engaging in the practice of Yoga, reciting the Vedas, performing daily rituals, discharging religious duties, and observing sacred vows. They also abided by the truth. Despite the natural beauty of the mountain and the absence of a clear distinction between night and day due to its splendor, their joy was incomplete as they eagerly awaited Arjuna's return. Reference 1: ""And saying, 'Let us even here experience delight by joining without delay Arjuna accomplished in arms,' those highly blessed Parthas became engaged in the practice of Yoga... every day and night appeared unto them even as a year."" Question 2: What celestial weapons did Arjuna obtain from Indra during his stay in the abode of the lord of celestials? Answer 2: During his stay in the abode of Indra, Arjuna obtained a vast array of celestial weapons, including those of Agni, Varuna, Soma, Vayu, Vishnu, Indra, Pasupati, Brahma, Parameshthi, Prajapati, Yama, Dhata, Savita, Tvashta, and Vaisravana. These celestial weapons were granted to him by Indra himself. Reference 2: ""And Arjuna, having dwelt for five years in the abode of him of a thousand eyes, and having from that lord of celestials obtained all the celestial weapons,--such as those of Agni, of Varuna, of Soma, of Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana..."" Question 3: What was the emotional state of the Pandavas during their time on the mountain, especially in relation to Arjuna's absence? Answer 3: The Pandavas were overwhelmed with grief and longing during their time on the mountain. They deeply missed Arjuna, who had departed to learn arms from Indra. Their sense of joy had diminished since the moment Arjuna had left at the command of Yudhishthira. The absence of Arjuna had cast a shadow over their hearts, and they eagerly awaited his return. Reference 3: ""From that very moment joy had taken leave of them when, with Dhaumya's permission, the high-souled Jishnu, matting his hair, departed (for the woods). So, how could they, absorbed in his contemplation, experience happiness there? They had become overwhelmed with grief ever since the moment when at the command of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had departed from the Kamyaka forest."" Question 4: What celestial regions and deities are associated with Mount Meru, and what significance does the mountain hold in the universe? Answer 4: Mount Meru is associated with various celestial regions and deities. It is mentioned as the abode of Indra and King Vaisravana. Additionally, Mount Meru is described as a significant cosmic reference point, with the rising and setting of the Sun and other luminaries being observed in relation to it. The mountain itself is considered splendid and filled with natural beauty, and its slopes and summits are adorned with flowers, lakes, and forests. It holds great significance in the universe as a sacred and enchanting place. Reference 4: ""And the intelligent sages versed in every duty, say, that this (region) is the abode of Indra and king Vaisravana... And staying in the mountain, remaining where the Sun of unrivalled energy cherisheth the mobile and immobile things, those heroes and foremost of men beheld the rising and the setting of the Sun.""","[-0.04896167665719986, -0.15109266340732574, -0.2679620385169983, 0.17868247628211975, 0.5108094811439514, -0.31084632873535156, -0.3534305691719055, 0.40899592638015747, -0.2001965194940567, 0.1072622761130333, -0.010564129799604416, 0.4145917296409607, 0.14019109308719635, -0.5465282201766968, 0.13218283653259277, -0.38079777359962463, 0.06637901812791824, 0.043863892555236816, -0.02483457699418068, -0.011804729700088501, -0.12782889604568481, 0.08297577500343323, -0.1753511279821396, 0.12317749112844467, 0.14654316008090973, -0.34216347336769104, -0.07773230224847794, 0.30338066816329956, 0.1133594810962677, -0.397607684135437, -0.23976176977157593, -0.19177070260047913, -0.1279432624578476, 0.09709108620882034, -9.80709955911152e-05, -0.13560058176517487, 0.28091660141944885, 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And driven by Matali, that blazing car, suddenly illuminating the sky, looked like smokeless flaming tongues of fire, or a mighty meteor embosomed in clouds. And seated in that car appeared Kiriti wearing garlands and new-made ornaments. Then Dhananjaya possessing the prowess of the wielder of the thunder-bolt, alighted on that mountain, blazing in beauty. And that intelligent one decked in a diadem and garlands, having alighted on the mountain, first bowed down at the feet of Dhaumya, and then at those of Ajatasatru. And he also paid homage unto Vrikodara's feet; and the twins also bowed down unto him. Then going to Krishna, and having cheered her, he stood before his (elder) brother in humble guise. And on meeting with that matchless one, they were exceedingly delighted. And he also meeting with them rejoiced exceedingly, and began to eulogise the king. And seeing before them that car driving in which the slayer of Namuchi had annihilated seven phalanxes of Diti's offspring, the magnanimous Parthas went round it. And being highly pleased, they offered excellent worship unto Matali, as unto the lord of the celestials himself. And then the son of the Kuru king duly enquired of him after the health of all the gods. And Matali also greeted them. And having instructed the Parthas even as a father doth his sons, he ascended that incomparable car, and returned to the lord of the celestials. ""And when Matali had gone away, that foremost of the royal race, Sakra's son, the high-souled destroyer of all foes made over unto his love, the mother of Sutasoma, beautiful precious gems and ornaments having the splendour of the sun, which had been presented to him by Sakra. Then, sitting in the midst of those foremost of the Kurus, and those best of the Brahmanas, effulgent like unto fire or the sun, he began to relate all as it had happened, saying, ""In this way, I have learnt weapons from Sakra, Vayu, and the manifest Siva; and all the celestials with Indra also have been pleased with me, on account of my good behaviour, and concentration.' ""After having briefly narrated unto them his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXIV Vaisampayana continued, ""And it came to pass that once a day as those mighty charioteers were thinking of Arjuna, seeing Mahendra's car, yoked with horses of the effulgence of lightning, arrive all on a sudden, they were delighted. And driven by Matali, that blazing car, suddenly illuminating the sky, looked like smokeless flaming tongues of fire, or a mighty meteor embosomed in clouds. And seated in that car appeared Kiriti wearing garlands and new-made ornaments. Then Dhananjaya possessing the prowess of the wielder of the thunder-bolt, alighted on that mountain, blazing in beauty. And that intelligent one decked in a diadem and garlands, having alighted on the mountain, first bowed down at the feet of Dhaumya, and then at those of Ajatasatru. And he also paid homage unto Vrikodara's feet; and the twins also bowed down unto him. Then going to Krishna, and having cheered her, he stood before his (elder) brother in humble guise. And on meeting with that matchless one, they were exceedingly delighted. And he also meeting with them rejoiced exceedingly, and began to eulogise the king. And seeing before them that car driving in which the slayer of Namuchi had annihilated seven phalanxes of Diti's offspring, the magnanimous Parthas went round it. And being highly pleased, they offered excellent worship unto Matali, as unto the lord of the celestials himself. And then the son of the Kuru king duly enquired of him after the health of all the gods. And Matali also greeted them. And having instructed the Parthas even as a father doth his sons, he ascended that incomparable car, and returned to the lord of the celestials. ""And when Matali had gone away, that foremost of the royal race, Sakra's son, the high-souled destroyer of all foes made over unto his love, the mother of Sutasoma, beautiful precious gems and ornaments having the splendour of the sun, which had been presented to him by Sakra. Then, sitting in the midst of those foremost of the Kurus, and those best of the Brahmanas, effulgent like unto fire or the sun, he began to relate all as it had happened, saying, ""In this way, I have learnt weapons from Sakra, Vayu, and the manifest Siva; and all the celestials with Indra also have been pleased with me, on account of my good behaviour, and concentration.' ""After having briefly narrated unto them his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who arrived on the celestial car and greeted the Pandavas, and how did they react upon seeing this arrival? Answer 1: Arjuna arrived on the celestial car, driven by Matali, and greeted the Pandavas. Upon seeing his arrival, the Pandavas were delighted and filled with joy. Reference 1: ""And it came to pass that once a day as those mighty charioteers were thinking of Arjuna, seeing Mahendra's car, yoked with horses of the effulgence of lightning, arrive all on a sudden, they were delighted."" Question 2: What precious gifts did Arjuna receive from Sakra (Indra), and to whom did he make over those gifts? Answer 2: Arjuna received beautiful precious gems and ornaments with the splendor of the sun from Sakra (Indra). He made over these gifts to the mother of Sutasoma, as an offering to her. Reference 2: ""And when Matali had gone away, that foremost of the royal race, Sakra's son, the high-souled destroyer of all foes made over unto his love, the mother of Sutasoma, beautiful precious gems and ornaments having the splendour of the sun, which had been presented to him by Sakra."" Question 3: Whom did Arjuna learn weapons from during his sojourn in heaven, and how did the celestial beings react to him during his stay there? Answer 3: During his sojourn in heaven, Arjuna learned weapons from Sakra (Indra), Vayu (the Wind God), and Lord Siva (Shiva). The celestial beings, including all the gods and Indra, were pleased with Arjuna due to his good behavior and concentration. Reference 3: ""In this way, I have learnt weapons from Sakra, Vayu, and the manifest Siva; and all the celestials with Indra also have been pleased with me, on account of my good behaviour, and concentration.""","[-0.004901221953332424, -0.05710366368293762, -0.24651475250720978, 0.28330036997795105, 0.48529937863349915, -0.2545655369758606, -0.04620290547609329, 0.3138572573661804, -0.49165335297584534, 0.11819220334291458, -0.1911294162273407, 0.3576868176460266, 0.19483064115047455, -0.43472567200660706, 0.26794788241386414, -0.49978935718536377, 0.014320616610348225, 0.08199984580278397, -0.033520765602588654, -0.017973657697439194, -0.05306529626250267, 0.04964907839894295, -0.09172826260328293, 0.29277554154396057, -0.06219201534986496, -0.1636093407869339, -0.029640763998031616, 0.37882328033447266, -0.004643443040549755, -0.5619209408760071, -0.22965148091316223, -0.20233529806137085, 0.029072685167193413, 0.1563272476196289, -9.592723654350266e-05, -0.08819668740034103, 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And having passed the night, when I had finished the morning rituals, I saw that foremost of the Brahmanas whom I had seen before. And unto him I told all as it had happened, O Bharata, namely, that I had met the divine Mahadeva. Thereupon, O king of kings, well-pleased, he said unto me, 'Since thou hast beheld the great god, incapable of being beheld by any one else, soon wilt thou mix with Vaivaswata and the other Lokapalas and the lord of the celestials; and Indra too will grant thee weapons.' O king, having said this unto me and having embraced me again and again, that Bhrahmana resembling the Sun, went away whither he listed. And, O slayer of foes, it came to pass that on the evening of that day refreshing the whole world, there began to blow a pure breeze. And in my vicinity on the base of the Himalaya mountain fresh, fragrant and fair flowers began to bloom. And on all sides there were heard charming symphony and captivating hymns relating to Indra. And before the lord of the celestial hosts of Apsaras and Gandharvas chanted various songs. And ascending celestial cars, there approached the Marutas and the followers of Mahendra and the dwellers of heaven. And afterwards, Marutvan together with Sachi and all the celestials appeared on the scene in cars yoked with horses elegantly adorned. And at this very moment, O king, he that goeth about on the shoulders of men manifested himself unto me in excellent grace. And I saw Yama seated on the south and Varuna and the lord of the celestials at their respective regions. And, O foremost of men, O mighty monarch, they after having cheered me said, 'O Savyasachin, behold us--the Lokapalas--seated. For the performance of the task of the gods thou hast obtained the sight of Sankara. Do thou now receive weapons from us seated around.' Thereupon, O lord, having bowed down unto those foremost of the celestials with regard, I duly accepted those mighty weapons. And then they recognised me as one of their own. Afterwards the gods repaired to the quarter from whence they had come. And that lord of the celestials, the divine Maghavan too having ascended his glorious chariot, said, 'O Phalguna, thou shalt have to repair unto the celestial region. O Dhananjaya, even before this thy arrival I knew that thou wouldst come hither. Then I, have O best of the Bharatas, manifested myself unto thee. As formerly thou hadst performed thy ablution in the various tirthas and now hast performed severe austerities, so thou wilt be able to repair unto the celestial regions, O Pandava. Thou wilt, however, again have to practise extreme penance, for thou shouldst at any rate journey to heaven. And at my command, Matali shall take thee to the celestial regions. Thou hast already been recognised by the celestials and the celestial sages of high soul.' Thereupon I said unto Sakra, 'O divine one, be thou favourable unto me. With the view of learning arms do I beseech thee that thou mayst 'be my preceptor.' At this Indra said, 'O child, having learnt weapons thou wouldst perform terrible deeds and with this object thou desirest to obtain the weapons. However, obtain thou the arms, as thou desirest.' Then I said, 'O slayer of foes, I never would discharge these celestial weapons at mortals except when all my other arms should have been baffled. Do thou, O lord of the celestials, grant me the celestial weapons (so that) I may hereafter, obtain the regions attainable by warriors.' Indra said, 'O Dhananjaya it is to try thee that I have said such words unto thee. Having been begotten of me this speech of thine well becometh thee. Do thou, O Bharata, repairing unto my abode learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons that are with me, O perpetuator of the Kuru race.' Having said this unto me Sakra vanished at the very spot. Then, O king, I saw the wonderful and sacred celestial car yoked with steeds arrive conducted by Matali. And when the Lokapalas went away Matali said unto me. 'O thou of mighty splendour, the lord of the celestials is desirous of seeing thee. And O mighty-armed one, do thou acquire competence and then perform thy task. Come and behold the regions, attainable by merit and come unto heaven even in this frame. O Bharata, the thousand-eyed lord of the celestials wisheth to see thee.' Thus addressed by Matali, I, taking leave of the mountain Himalaya and having gone round it ascended that excellent car. And then the exceedingly generous Matali, versed in equine lore, drove the steeds, gifted with the speed of thought or the wind. And when the chariot began to move that charioteer looking at my face as I was seated steadily, wondered and said these words, 'Today this appeareth unto me strange and unprecedented that being seated in this celestial car, thou hast not been jerked ever so little. O foremost of Bharata race, I have ever remarked that at the first pull by the steeds even the lord of the celestials himself getteth jerked. But all the while that the car had moved, thou hast been sitting unshaken. This appeareth unto me as transcending even the power of Sakra.' 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXVII ""Arjuna said, 'O Bharata, by the grace of that god of gods the Supreme Soul, Tryamvaka, I passed the night at that place. And having passed the night, when I had finished the morning rituals, I saw that foremost of the Brahmanas whom I had seen before. And unto him I told all as it had happened, O Bharata, namely, that I had met the divine Mahadeva. Thereupon, O king of kings, well-pleased, he said unto me, 'Since thou hast beheld the great god, incapable of being beheld by any one else, soon wilt thou mix with Vaivaswata and the other Lokapalas and the lord of the celestials; and Indra too will grant thee weapons.' O king, having said this unto me and having embraced me again and again, that Bhrahmana resembling the Sun, went away whither he listed. And, O slayer of foes, it came to pass that on the evening of that day refreshing the whole world, there began to blow a pure breeze. And in my vicinity on the base of the Himalaya mountain fresh, fragrant and fair flowers began to bloom. And on all sides there were heard charming symphony and captivating hymns relating to Indra. And before the lord of the celestial hosts of Apsaras and Gandharvas chanted various songs. And ascending celestial cars, there approached the Marutas and the followers of Mahendra and the dwellers of heaven. And afterwards, Marutvan together with Sachi and all the celestials appeared on the scene in cars yoked with horses elegantly adorned. And at this very moment, O king, he that goeth about on the shoulders of men manifested himself unto me in excellent grace. And I saw Yama seated on the south and Varuna and the lord of the celestials at their respective regions. And, O foremost of men, O mighty monarch, they after having cheered me said, 'O Savyasachin, behold us--the Lokapalas--seated. For the performance of the task of the gods thou hast obtained the sight of Sankara. Do thou now receive weapons from us seated around.' Thereupon, O lord, having bowed down unto those foremost of the celestials with regard, I duly accepted those mighty weapons. And then they recognised me as one of their own. Afterwards the gods repaired to the quarter from whence they had come. And that lord of the celestials, the divine Maghavan too having ascended his glorious chariot, said, 'O Phalguna, thou shalt have to repair unto the celestial region. O Dhananjaya, even before this thy arrival I knew that thou wouldst come hither. Then I, have O best of the Bharatas, manifested myself unto thee. As formerly thou hadst performed thy ablution in the various tirthas and now hast performed severe austerities, so thou wilt be able to repair unto the celestial regions, O Pandava. Thou wilt, however, again have to practise extreme penance, for thou shouldst at any rate journey to heaven. And at my command, Matali shall take thee to the celestial regions. Thou hast already been recognised by the celestials and the celestial sages of high soul.' Thereupon I said unto Sakra, 'O divine one, be thou favourable unto me. With the view of learning arms do I beseech thee that thou mayst 'be my preceptor.' At this Indra said, 'O child, having learnt weapons thou wouldst perform terrible deeds and with this object thou desirest to obtain the weapons. However, obtain thou the arms, as thou desirest.' Then I said, 'O slayer of foes, I never would discharge these celestial weapons at mortals except when all my other arms should have been baffled. Do thou, O lord of the celestials, grant me the celestial weapons (so that) I may hereafter, obtain the regions attainable by warriors.' Indra said, 'O Dhananjaya it is to try thee that I have said such words unto thee. Having been begotten of me this speech of thine well becometh thee. Do thou, O Bharata, repairing unto my abode learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons that are with me, O perpetuator of the Kuru race.' Having said this unto me Sakra vanished at the very spot. Then, O king, I saw the wonderful and sacred celestial car yoked with steeds arrive conducted by Matali. And when the Lokapalas went away Matali said unto me. 'O thou of mighty splendour, the lord of the celestials is desirous of seeing thee. And O mighty-armed one, do thou acquire competence and then perform thy task. Come and behold the regions, attainable by merit and come unto heaven even in this frame. O Bharata, the thousand-eyed lord of the celestials wisheth to see thee.' Thus addressed by Matali, I, taking leave of the mountain Himalaya and having gone round it ascended that excellent car. And then the exceedingly generous Matali, versed in equine lore, drove the steeds, gifted with the speed of thought or the wind. And when the chariot began to move that charioteer looking at my face as I was seated steadily, wondered and said these words, 'Today this appeareth unto me strange and unprecedented that being seated in this celestial car, thou hast not been jerked ever so little. O foremost of Bharata race, I have ever remarked that at the first pull by the steeds even the lord of the celestials himself getteth jerked. But all the while that the car had moved, thou hast been sitting unshaken. This appeareth unto me as transcending even the power of Sakra.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who granted Arjuna the celestial weapons, and what conditions did Arjuna set for using them? Answer 1: Arjuna was granted celestial weapons by the Lokapalas (guardians of the directions), including Indra, Yama, Varuna, and others. Arjuna set the condition that he would only use these celestial weapons when all his other means of defense had been exhausted in battle. Reference 1: ""Do thou now receive weapons from us seated around... I never would discharge these celestial weapons at mortals except when all my other arms should have been baffled."" Question 2: How did Arjuna respond when Indra granted him the celestial weapons and offered to be his preceptor? Answer 2: Arjuna expressed his desire to have Indra as his preceptor and requested to learn all the celestial weapons. He also promised not to use these weapons against mortals unless his other means of defense failed. Reference 2: ""At this Indra said, 'O child, having learnt weapons thou wouldst perform terrible deeds and with this object thou desirest to obtain the weapons. However, obtain thou the arms, as thou desirest.'"" Question 3: What did Arjuna request from Indra when he granted him the celestial weapons? Answer 3: Arjuna requested to learn all the weapons of various deities and celestial beings, including Vayu, Agni, the Vasus, Varuna, the Marutas, the Siddhas, Brahma, the Gandharvas, the Uragas, the Rakshasas, Vishnu, and the Nairitas. He wanted to acquire competence in all these weapons. Reference 3: ""Do thou, O Bharata, repairing unto my abode learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons that are with me..."" Question 4: How did Matali, the charioteer, express his amazement when driving Arjuna's celestial chariot? Answer 4: Matali, the charioteer, expressed amazement at Arjuna's steadiness in the celestial chariot. He mentioned that even Indra, the lord of the celestials, would get jerked when the chariot started moving, but Arjuna remained completely steady without any jerk. Reference 4: ""Today this appeareth unto me strange and unprecedented that being seated in this celestial car, thou hast not been jerked ever so little... This appeareth unto me as transcending even the power of Sakra.""","[0.026128290221095085, -0.06878820806741714, -0.2574827969074249, 0.22012817859649658, 0.340760737657547, -0.2169497013092041, 0.033047523349523544, 0.2150108516216278, -0.2711932361125946, 0.2288466840982437, -0.21209262311458588, 0.25219735503196716, 0.16589047014713287, -0.46986839175224304, 0.3240273594856262, -0.24217087030410767, -0.01933976821601391, 0.039474423974752426, -0.05870124325156212, -0.07353968173265457, -0.16103138029575348, 0.17486247420310974, -0.28257623314857483, 0.172581285238266, 0.2437732070684433, -0.11251071840524673, -0.010071313939988613, 0.4771851897239685, -0.014393292367458344, -0.325052946805954, -0.16860902309417725, -0.24076195061206818, -0.005850497633218765, 0.011803625151515007, -9.51568508753553e-05, -0.15435999631881714, 0.28758153319358826, -0.06217582896351814, -0.1981661468744278, 0.42125117778778076, -0.06871867924928665, 0.08657728135585785, -0.0003104624629486352, 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And like unto flowing cliffs were seen on it heaving billows, now meeting together and now rolling away. And there (were seen) all around barks by thousands filled with gems. And there were seen timingilas and tortoises and makaras like unto rock submerged in water. And on all sides round thousands of shells sunk in water appeared like star in the night covered by light clouds. And thousands upon thousands of gem were floating in heaps and a violent wind was blowing about in whirls--and this was wonderful to behold. And having beheld that excellent lord of all waters with powerful tides, I saw at a short distance the city of the demons filled with the Danavas. And even there, eftsoons entering underneath the earth, Matali skilled in guiding the car, sitting fast on the chariot drove it with force; and he dashed on, frightening that city with the rattling of his chariot. And hearing that rattling of the chariot like unto the rumbling of the clouds in the sky, the Danavas, thinking me to be the lord of the celestials, became agitated. And thereupon they all, frightened at heart, stood holding in their hands bows and arrows and swords and javelins and axes and maces and clubs. Then having made arrangements for the defence of the city, the Danavas, with minds alarmed, shut the gates, so that nothing could be discovered. Thereupon taking my shell, Devadatta, of tremendous roars, I again and again winded it with exceeding cheerfulness. And filling all the firmament, those sounds produced echoes. Thereat mighty beings were terrified and they hid (themselves). And then, O Bharata, all of them adorned with ornaments, those offsprings of Diti--the Nivata-Kavachas--made their appearance by thousands, donning diverse mail and taking in their hands various weapons and equipped with mighty iron javelins and maces and clubs and hatchets and sabres and discs and sataghnis and bhusundis and variegated and ornamented swords. Then, after deliberating much as to the course of the car, Matali began to guide the steeds on a (piece of) level ground, O foremost of the Bharatas. And owing to the swiftness of those fleet coursers conducted by him, I could see nothing--and this was strange. Then the Danavas there began to sound thousands of musical instruments, dissonant and of odd shapes. And at those sounds, fishes by hundreds and by thousands, like unto hills, having their senses bewildered by that noise, fled suddenly. And mighty force flew at me, the demons discharging sharpened shafts by hundreds and by thousands. And then, O Bharata, there ensued a dreadful conflict between me and the demons, calculated to extinguish the Nivata-Kavachas. And there came to the mighty battle the Devarshis and the Danavarshis and the Brahmarshis and the Siddhas. And desirous of victory, the Munis eulogised me with the same sweet-speeches that (they had eulogised) Indra with, at the war, (which took place) for the sake of Tara.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXVIII ""Arjuna continued, 'Then at places eulogised by the Maharshis, I (proceeded, and at length) beheld the ocean--that inexhaustible lord of waters. And like unto flowing cliffs were seen on it heaving billows, now meeting together and now rolling away. And there (were seen) all around barks by thousands filled with gems. And there were seen timingilas and tortoises and makaras like unto rock submerged in water. And on all sides round thousands of shells sunk in water appeared like star in the night covered by light clouds. And thousands upon thousands of gem were floating in heaps and a violent wind was blowing about in whirls--and this was wonderful to behold. And having beheld that excellent lord of all waters with powerful tides, I saw at a short distance the city of the demons filled with the Danavas. And even there, eftsoons entering underneath the earth, Matali skilled in guiding the car, sitting fast on the chariot drove it with force; and he dashed on, frightening that city with the rattling of his chariot. And hearing that rattling of the chariot like unto the rumbling of the clouds in the sky, the Danavas, thinking me to be the lord of the celestials, became agitated. And thereupon they all, frightened at heart, stood holding in their hands bows and arrows and swords and javelins and axes and maces and clubs. Then having made arrangements for the defence of the city, the Danavas, with minds alarmed, shut the gates, so that nothing could be discovered. Thereupon taking my shell, Devadatta, of tremendous roars, I again and again winded it with exceeding cheerfulness. And filling all the firmament, those sounds produced echoes. Thereat mighty beings were terrified and they hid (themselves). And then, O Bharata, all of them adorned with ornaments, those offsprings of Diti--the Nivata-Kavachas--made their appearance by thousands, donning diverse mail and taking in their hands various weapons and equipped with mighty iron javelins and maces and clubs and hatchets and sabres and discs and sataghnis and bhusundis and variegated and ornamented swords. Then, after deliberating much as to the course of the car, Matali began to guide the steeds on a (piece of) level ground, O foremost of the Bharatas. And owing to the swiftness of those fleet coursers conducted by him, I could see nothing--and this was strange. Then the Danavas there began to sound thousands of musical instruments, dissonant and of odd shapes. And at those sounds, fishes by hundreds and by thousands, like unto hills, having their senses bewildered by that noise, fled suddenly. And mighty force flew at me, the demons discharging sharpened shafts by hundreds and by thousands. And then, O Bharata, there ensued a dreadful conflict between me and the demons, calculated to extinguish the Nivata-Kavachas. And there came to the mighty battle the Devarshis and the Danavarshis and the Brahmarshis and the Siddhas. And desirous of victory, the Munis eulogised me with the same sweet-speeches that (they had eulogised) Indra with, at the war, (which took place) for the sake of Tara.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Arjuna do upon seeing the ocean and the city of the demons? Answer 1: Upon seeing the ocean and the city of the demons, Arjuna blew his conch shell, Devadatta, with tremendous roars, filling the firmament with its sounds. Reference 1: ""Then, taking my shell, Devadatta, of tremendous roars, I again and again winded it with exceeding cheerfulness. And filling all the firmament, those sounds produced echoes."" Question 2: How did the Danavas react upon hearing the rattling of Matali's chariot and Arjuna's conch shell? Answer 2: The Danavas, upon hearing the rattling of Matali's chariot and the echoing sounds of Arjuna's conch shell, became agitated and frightened, thinking Arjuna was the lord of the celestials. They prepared for defense by arming themselves with various weapons. Reference 2: ""And hearing that rattling of the chariot like unto the rumbling of the clouds in the sky, the Danavas, thinking me to be the lord of the celestials, became agitated. And thereupon they all, frightened at heart, stood holding in their hands bows and arrows and swords and javelins and axes and maces and clubs."" Question 3: Who came to join the battle between Arjuna and the demons, and why did they eulogize Arjuna? Answer 3: Devarshis, Danavarshis, Brahmarshis, and Siddhas came to join the battle between Arjuna and the demons. They eulogized Arjuna with sweet speeches, desiring his victory, just as they had previously eulogized Indra during a war for the sake of Tara. Reference 3: ""And then, O Bharata, all of them adorned with ornaments, those offsprings of Diti--the Nivata-Kavachas--made their appearance by thousands... And desirous of victory, the Munis eulogised me with the same sweet-speeches that (they had eulogised) Indra with, at the war, (which took place) for the sake of Tara.""","[0.02133295126259327, -0.12951861321926117, -0.2944377660751343, 0.0912407785654068, 0.45865121483802795, -0.27473577857017517, 0.0948396846652031, 0.30073097348213196, -0.525347113609314, 0.2279200553894043, -0.21641500294208527, 0.42270395159721375, 0.23302794992923737, -0.405144065618515, 0.3029763102531433, -0.27061066031455994, -0.03856085613369942, -0.07514001429080963, -0.11633532494306564, -0.034712862223386765, -0.010161577723920345, 0.006143487524241209, -0.20917077362537384, 0.24294480681419373, 0.18753907084465027, -0.16815349459648132, -0.053990185260772705, 0.35036933422088623, -0.02943366952240467, -0.4726543426513672, -0.014657896012067795, -0.15124069154262543, 0.02796115167438984, 0.19949370622634888, -9.596725431038067e-05, -0.12102855741977692, 0.2963451147079468, -0.045584212988615036, 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0.22037239372730255, 0.15622848272323608, -0.12320220470428467, -0.23429057002067566, 0.48583948612213135, 0.0967889279127121, 0.14047221839427948, -0.07870938628911972, 0.1306007206439972, 0.10605090856552124, -0.06343410164117813, -0.3079778254032135, -0.3361395001411438, 0.49796342849731445, -0.17924708127975464, -0.14964890480041504, 0.07843171060085297, 0.2378537505865097, 0.07043571770191193, 0.15228720009326935, -0.4987794756889343, -0.1882711797952652, 0.4012889266014099, -0.111417256295681, -0.4678679406642914, 0.3694278299808502, -0.07184131443500519, 0.16879281401634216, -0.09144996851682663, 0.060804251581430435, 0.1546255350112915, -0.11447372287511826, -0.23363591730594635, -0.3526567220687866]" 355,Book03_169,596,3735,630,838,"Section CLXIX ""Arjuna continued, 'Then, O Bharata, vehemently rushed at me in battle in a body the Nivata-Kavachas, equipped with arms. And obstructing the course of the car, and shouting loudly, those mighty charioteers, hemming me in on all sides, covered me with showers of shafts. Then other demons of mighty prowess, with darts and hatchets in their hands, began to throw at me spears and axes. And that mighty discharge of darts, with numerous maces and clubs incessantly hurled fell upon my car. And other dreadful and grim-visaged smiters among the Nivata-Kavachas, furnished with bows and sharpened weapons, ran at me in fight. And in the conflict, shooting from the Gandiva sundry swift arrows coursing straight, I pierced each of them with ten. And they were driven back by those stone-whetted shafts of mine. Then on my steeds being swiftly driven by Matali, they began to display various movements with the speed of the wind. And being skilfully guided by Matali, they began to trample upon the sons of Diti. And although the steeds yoked unto that mighty chariot numbered hundreds upon hundreds, yet being deftly conducted by Matali, they began to move, as if they were only a few. And by their tread, and by the rattling of the chariot wheels and by the vollies of my shafts, the Danavas began to fall by hundreds. And others accoutred in bows, being deprived of life, and having their charioteers slain, were carried about by the horses. Then, covering all sides and directions, all (the Danavas) skilled in striking entered into the contest with various weapons, and thereat my mind became afflicted. And I witnessed (this instance of) the marvellous prowess of Matali, viz., that he guided those fiery steeds with ease. Then, O king, in the conflict, with diverse fleet weapons I pierced by hundreds and by thousands (demons) bearing arms. And, O slayer of foes, seeing me thus range the field putting forth every exertion, the heroic charioteer of Sakra was well-pleased. And oppressed by those steeds and that car, some (of them) met with annihilation; and others desisted from fight; while (other) Nivata-Kavachas, challenged by us in battle and being harassed with shafts offered opposition unto me, by (discharging) mighty showers of arrows. Thereupon, with hundreds and thousands of sundry fleet weapons inspired with the mantras relating to Brahma's weapons, I swiftly began to burn them. And being sore pressed by me, those mighty asuras waxing wroth afflicted me together, by pouring torrents of clubs and darts and swords. Then, O Bharata, I took up that favourite weapon of the lord of the celestials, Maghavan by name, prime and of fiery energy and by the energy of that weapon I cut into a thousand pieces the Tomaras, together with the swords and the tridents hurled by them. And having cut off their arms I in ire pierced them each with ten shafts. And in the field arrows were shot from the Gandiva like unto rows of black-bees; and this Matali admired. And their shafts also showered upon me; but those powerful (arrows) I cut off with my shafts. Then on being struck the Nivata-Kavachas again covered me on all sides with a mighty shower of arrows. And having neutralised the force of the arrows by excellent swift and flaming weapons capable of baffling arms, I pierced them by thousands. And blood began to flow from their torn frames, even as in the rainy season waters run down from the summits of mountains. And on being wounded by my fleet and straight-coursing shafts of the touch of Indra's thunder-bolt, they became greatly agitated. And their bodies were pierced at hundreds of places; and the force of their arms diminished. Then the Nivata-Kavachas fought me by (the help of) illusion.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXIX ""Arjuna continued, 'Then, O Bharata, vehemently rushed at me in battle in a body the Nivata-Kavachas, equipped with arms. And obstructing the course of the car, and shouting loudly, those mighty charioteers, hemming me in on all sides, covered me with showers of shafts. Then other demons of mighty prowess, with darts and hatchets in their hands, began to throw at me spears and axes. And that mighty discharge of darts, with numerous maces and clubs incessantly hurled fell upon my car. And other dreadful and grim-visaged smiters among the Nivata-Kavachas, furnished with bows and sharpened weapons, ran at me in fight. And in the conflict, shooting from the Gandiva sundry swift arrows coursing straight, I pierced each of them with ten. And they were driven back by those stone-whetted shafts of mine. Then on my steeds being swiftly driven by Matali, they began to display various movements with the speed of the wind. And being skilfully guided by Matali, they began to trample upon the sons of Diti. And although the steeds yoked unto that mighty chariot numbered hundreds upon hundreds, yet being deftly conducted by Matali, they began to move, as if they were only a few. And by their tread, and by the rattling of the chariot wheels and by the vollies of my shafts, the Danavas began to fall by hundreds. And others accoutred in bows, being deprived of life, and having their charioteers slain, were carried about by the horses. Then, covering all sides and directions, all (the Danavas) skilled in striking entered into the contest with various weapons, and thereat my mind became afflicted. And I witnessed (this instance of) the marvellous prowess of Matali, viz., that he guided those fiery steeds with ease. Then, O king, in the conflict, with diverse fleet weapons I pierced by hundreds and by thousands (demons) bearing arms. And, O slayer of foes, seeing me thus range the field putting forth every exertion, the heroic charioteer of Sakra was well-pleased. And oppressed by those steeds and that car, some (of them) met with annihilation; and others desisted from fight; while (other) Nivata-Kavachas, challenged by us in battle and being harassed with shafts offered opposition unto me, by (discharging) mighty showers of arrows. Thereupon, with hundreds and thousands of sundry fleet weapons inspired with the mantras relating to Brahma's weapons, I swiftly began to burn them. And being sore pressed by me, those mighty asuras waxing wroth afflicted me together, by pouring torrents of clubs and darts and swords. Then, O Bharata, I took up that favourite weapon of the lord of the celestials, Maghavan by name, prime and of fiery energy and by the energy of that weapon I cut into a thousand pieces the Tomaras, together with the swords and the tridents hurled by them. And having cut off their arms I in ire pierced them each with ten shafts. And in the field arrows were shot from the Gandiva like unto rows of black-bees; and this Matali admired. And their shafts also showered upon me; but those powerful (arrows) I cut off with my shafts. Then on being struck the Nivata-Kavachas again covered me on all sides with a mighty shower of arrows. And having neutralised the force of the arrows by excellent swift and flaming weapons capable of baffling arms, I pierced them by thousands. And blood began to flow from their torn frames, even as in the rainy season waters run down from the summits of mountains. And on being wounded by my fleet and straight-coursing shafts of the touch of Indra's thunder-bolt, they became greatly agitated. And their bodies were pierced at hundreds of places; and the force of their arms diminished. Then the Nivata-Kavachas fought me by (the help of) illusion.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What weapons did Arjuna use in the battle against the Nivata-Kavachas, and how did he defeat them? Answer 1: Arjuna used various weapons, including his celestial bow Gandiva, and a weapon named Maghavan. He defeated the Nivata-Kavachas by piercing them with numerous arrows, cutting off their arms, and using flaming weapons to neutralize their attacks. Reference 1: ""Then, O king, in the conflict, with diverse fleet weapons I pierced by hundreds and by thousands (demons) bearing arms... I cut into a thousand pieces the Tomaras, together with the swords and the tridents hurled by them. And having cut off their arms, I in ire pierced them each with ten shafts."" Question 2: How did Matali, the charioteer of Arjuna, contribute to the battle against the Nivata-Kavachas? Answer 2: Matali skillfully guided the horses and chariot, allowing them to move swiftly and trample the demons. His expertise in controlling the fiery steeds was essential to the battle's success. Reference 2: ""And although the steeds yoked unto that mighty chariot numbered hundreds upon hundreds, yet being deftly conducted by Matali, they began to move, as if they were only a few."" Question 3: What was the reaction of the Nivata-Kavachas when Arjuna used the weapon named Maghavan in the battle? Answer 3: When Arjuna used the weapon Maghavan, it cut off the arms of the Nivata-Kavachas, and they became greatly agitated. Blood began to flow from their wounds, and their strength diminished. Reference 3: ""And on being struck the Nivata-Kavachas again covered me on all sides with a mighty shower of arrows. And having neutralised the force of the arrows by excellent swift and flaming weapons capable of baffling arms, I pierced them by thousands. And blood began to flow from their torn frames, even as in the rainy season waters run down from the summits of mountains.""","[0.12192893028259277, -0.28086796402931213, -0.2520795166492462, 0.08787380903959274, 0.42403945326805115, -0.14741358160972595, 0.2958548963069916, 0.2680698037147522, -0.32294756174087524, 0.07323934882879257, -0.09309129416942596, 0.42549553513526917, 0.22794952988624573, -0.5411087870597839, 0.3525674045085907, -0.2753671407699585, -0.11292330920696259, -0.08859221637248993, 0.06383204460144043, 0.021462859585881233, -0.018029605969786644, 0.10027958452701569, -0.32857733964920044, 0.2744693458080292, -0.012218855321407318, -0.10664061456918716, 0.15713970363140106, 0.3198656737804413, 0.06926213949918747, -0.4681529402732849, -0.005635465960949659, -0.3114668130874634, 0.028797628358006477, 0.14165225625038147, -9.685361146694049e-05, -0.13700708746910095, 0.14223693311214447, -0.03209090977907181, -0.221710667014122, 0.27014225721359253, 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And in that high encounter, I crushed (those crags) by swift-speeding showers of arrows, issuing from Mahendra's weapon, like unto the thunder-bolt itself. And when the rocks had been reduced to powder, there was generated fire; and the rocky dust fell like unto masses of flames. And when the showers of crags had been repelled, there happened near me a mightier shower of water, having currents of the proportions of an axle. And falling from the welkin, those thousands of powerful torrents covered the entire firmament and the directions and the cardinal points. And on account of the pouring of the shower, and of the blowing of the wind, and of roaring of the Daityas, nothing could be perceived. And touching heaven and the entire earth, and incessantly falling on the ground, the showers bewildered me. Thereupon, I discharged that celestial weapon which I had learnt from Indra--even the dreadful and flaming Visoshana: and by that the water was dried up. And, O Bharata, when the rocky shower had been destroyed, and the watery shower had been dried up, the Danavas began to spread illusions of fire and wind. Then by aqueous appliances I extinguished the flames; and by a mighty rock-issuing arm, resisted the fury of the winds. And when these had been repelled, the Danavas, irrepressible in battle, O foremost of the Bharata, simultaneously created various illusions. And there happened a tremendous horrifying shower of rocks and dreadful weapons of fire and wind. And that illusory downpour afflicted me in fight. And then on all sides there appeared a dense and thick darkness. And when the world had been enveloped in deep and dense darkness, the steeds turned away, Matali fell off, and from his hand the golden lash fell to the earth. And, O foremost of the Bharatas, being frightened, he again and again cried, 'Where art thou?' And when he had been stupefied, a terrible fear possessed me. And then in a hurry, he spake unto me, saying, 'O Partha, for the sake of nectar, there had taken place a mighty conflict between the gods and the demons. I had seen that (encounter), O sinless one. And on the occasion of the destruction of Samvara, there had occurred a dreadful and mighty contest. Nevertheless I had acted as charioteer to the lord of the celestials. In the same way, on the occasion of the slaying of Vritra, the steeds had been conducted by me. And I had also beheld the high and terrific encounter with Virochana's son, and, O Pandava, with Vala, and with Prahrada and with others also. In these exceedingly dreadful battles, I was present; but, O Pandu's son, never (before) had I lost my senses. Surely the Great-father hath ordained the destruction of all creatures; for this battle cannot be for any other purpose than destruction of the universe.' Having heard these words of his, pacifying my perturbation by my own effort, I will destroy the mighty energy of the illusion spread by the Danavas quoth I unto the terrified Matali. Behold the might of my arms, and the power of my weapons and of the bow, Gandiva. To-day even by (the help of) illusion-creating arms, will I dispel this deep gloom and also this horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself.' Having said this, O lord of men, I created for the good of the celestials, an illusion of arms capable of bewildering all beings. And when (their) illusion had been dispelled, some of the foremost amongst the Asuras, of unrivalled prowess, again spread diverse kinds of illusion. Thereupon, now (the world) displayed itself, and now it was devoured by darkness; and now the world disappeared from view and now it was submerged under water. And when it had brightened up. Matali, sitting in front of the car, with the wellconducted steeds, began to range that hair-erecting field. Then the fierce Nivata-Kavachas assailed me. And finding my opportunity. I began to send them to the mansion of Yama. Thereupon, in that conflict then raging, calculated to annihilate the Nivata-Kavachas on a sudden, I could not see the Danavas concealed by illusion."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXX ""Arjuna said, 'Then with rocks of the proportions of trees, there commenced a mighty shower of crags; and this exercised me exceedingly. And in that high encounter, I crushed (those crags) by swift-speeding showers of arrows, issuing from Mahendra's weapon, like unto the thunder-bolt itself. And when the rocks had been reduced to powder, there was generated fire; and the rocky dust fell like unto masses of flames. And when the showers of crags had been repelled, there happened near me a mightier shower of water, having currents of the proportions of an axle. And falling from the welkin, those thousands of powerful torrents covered the entire firmament and the directions and the cardinal points. And on account of the pouring of the shower, and of the blowing of the wind, and of roaring of the Daityas, nothing could be perceived. And touching heaven and the entire earth, and incessantly falling on the ground, the showers bewildered me. Thereupon, I discharged that celestial weapon which I had learnt from Indra--even the dreadful and flaming Visoshana: and by that the water was dried up. And, O Bharata, when the rocky shower had been destroyed, and the watery shower had been dried up, the Danavas began to spread illusions of fire and wind. Then by aqueous appliances I extinguished the flames; and by a mighty rock-issuing arm, resisted the fury of the winds. And when these had been repelled, the Danavas, irrepressible in battle, O foremost of the Bharata, simultaneously created various illusions. And there happened a tremendous horrifying shower of rocks and dreadful weapons of fire and wind. And that illusory downpour afflicted me in fight. And then on all sides there appeared a dense and thick darkness. And when the world had been enveloped in deep and dense darkness, the steeds turned away, Matali fell off, and from his hand the golden lash fell to the earth. And, O foremost of the Bharatas, being frightened, he again and again cried, 'Where art thou?' And when he had been stupefied, a terrible fear possessed me. And then in a hurry, he spake unto me, saying, 'O Partha, for the sake of nectar, there had taken place a mighty conflict between the gods and the demons. I had seen that (encounter), O sinless one. And on the occasion of the destruction of Samvara, there had occurred a dreadful and mighty contest. Nevertheless I had acted as charioteer to the lord of the celestials. In the same way, on the occasion of the slaying of Vritra, the steeds had been conducted by me. And I had also beheld the high and terrific encounter with Virochana's son, and, O Pandava, with Vala, and with Prahrada and with others also. In these exceedingly dreadful battles, I was present; but, O Pandu's son, never (before) had I lost my senses. Surely the Great-father hath ordained the destruction of all creatures; for this battle cannot be for any other purpose than destruction of the universe.' Having heard these words of his, pacifying my perturbation by my own effort, I will destroy the mighty energy of the illusion spread by the Danavas quoth I unto the terrified Matali. Behold the might of my arms, and the power of my weapons and of the bow, Gandiva. To-day even by (the help of) illusion-creating arms, will I dispel this deep gloom and also this horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself.' Having said this, O lord of men, I created for the good of the celestials, an illusion of arms capable of bewildering all beings. And when (their) illusion had been dispelled, some of the foremost amongst the Asuras, of unrivalled prowess, again spread diverse kinds of illusion. Thereupon, now (the world) displayed itself, and now it was devoured by darkness; and now the world disappeared from view and now it was submerged under water. And when it had brightened up. Matali, sitting in front of the car, with the wellconducted steeds, began to range that hair-erecting field. Then the fierce Nivata-Kavachas assailed me. And finding my opportunity. I began to send them to the mansion of Yama. Thereupon, in that conflict then raging, calculated to annihilate the Nivata-Kavachas on a sudden, I could not see the Danavas concealed by illusion."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What challenges did Arjuna face during the battle against the Nivata-Kavachas, and how did he overcome them? Answer 1: Arjuna faced challenges such as a shower of crags, torrents of water, illusions of fire and wind, and dense darkness created by the Danavas. He overcame these challenges by using celestial weapons like the Visoshana to dry up the water and dispelling illusions with his own illusion-creating arms. Reference 1: ""Then with rocks of the proportions of trees, there commenced a mighty shower of crags... I discharged that celestial weapon which I had learnt from Indra--even the dreadful and flaming Visoshana: and by that the water was dried up... I created for the good of the celestials, an illusion of arms capable of bewildering all beings."" Question 2: How did Matali, Arjuna's charioteer, react when the world was enveloped in dense darkness during the battle? Answer 2: Matali, the charioteer, became frightened and cried out for Arjuna when the world was enveloped in darkness. He had never experienced such fear before and expressed concern about the purpose of the battle, fearing it might be for the destruction of the universe. Reference 2: ""And when the world had been enveloped in deep and dense darkness, the steeds turned away, Matali fell off, and from his hand the golden lash fell to the earth. And, O foremost of the Bharatas, being frightened, he again and again cried, 'Where art thou?'"" Question 3: What strategy did Arjuna employ to dispel the illusion created by the Danavas during the battle? Answer 3: Arjuna created his own illusion of arms capable of bewildering all beings to counter the illusions created by the Danavas. This strategy allowed him to dispel the illusions and regain clarity in the battle. Reference 3: ""Having heard these words of his, pacifying my perturbation by my own effort, I will destroy the mighty energy of the illusion spread by the Danavas quoth I unto the terrified Matali... I created for the good of the celestials, an illusion of arms capable of bewildering all beings.""","[-0.0009103909251280129, -0.1669967770576477, -0.34633204340934753, 0.18156744539737701, 0.29169851541519165, -0.24838629364967346, 0.05127732455730438, 0.3160678744316101, -0.10212846845388412, 0.15011601150035858, -0.23556894063949585, 0.19484692811965942, 0.12361481040716171, -0.4321671426296234, 0.2572828531265259, -0.42547377943992615, -0.08933556079864502, -0.09035974740982056, -0.05490044504404068, 0.008065805770456791, -0.0017480433452874422, 0.08324530720710754, -0.16406923532485962, 0.14131967723369598, 0.18093974888324738, -0.14430497586727142, -0.04801127687096596, 0.31655940413475037, -0.0032771991100162268, -0.5637108683586121, -0.05647587031126022, -0.28461065888404846, -0.08660749346017838, 0.14515183866024017, -9.567131201038137e-05, -0.2354150414466858, 0.25753945112228394, 0.036383867263793945, -0.2586325407028198, 0.4445232152938843, -0.15932698547840118, 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And I too fought with them, resorting to the energy of visible weapons. And the shafts duly discharged from the Gandiva, began to sever their heads at those different places where they were respectively stationed. And thus assailed by me in the conflict, the Nivata-Kavachas, all on a sudden withdrawing the illusion, entered into their own city. And when the Daityas had fled, and when all had become visible, I there discovered hundreds and thousands of the slain. And there I saw by hundreds their shivered weapons, ornaments, limbs, and mail. And the horses could not find room for moving from one place to another; and on a sudden with a bound, they fell to coursing in the sky. Then remaining invisible, the Nivata-Kavachas covered the entire welkin with masses of crags. And, O Bharata, other dreadful Danavas, entering into the entrails of the earth, took up horses' legs and chariot-wheels. And as I was fighting, they, hard besetting my horses with rocks, attacked me together with (my) car. And with the crags that had fallen and with others that were falling, the place where I was, seemed to be a mountain cavern. And on myself being covered with crags and on the horses being hard pressed, I became sore distressed and this was marked by Matali. And on seeing me afraid, he said unto me, 'O Arjuna, Arjuna! be thou not afraid; send that weapon, the thunder-bolt, O lord of men.' Hearing those words of his, I then discharged the favourite weapon of the king of the celestials--the dreadful thunderbolt. And inspiring the Gandiva with mantras, I, aiming at the locality of the crags, shot sharpened iron shafts of the touch of the thunder-bolt. And sent by the thunder, those adamantine arrows entered into all those illusions and into the midst of those Nivata-Kavachas. And slaughtered by the vehemence of the thunder, those Danavas resembling cliffs, fell to the earth together in masses. And entering amongst those Danavas that had carried away the steeds of the car into the interior of the earth, the shafts sent them into the mansion of Yama. And that quarter was completely covered with the Nivata-Kavachas that had been killed or baffled, comparable unto cliffs and lying scattered like crags. And then no injury appeared to have been sustained either by the horses, or by the car, or by Matali, or by me, and this seemed strange. Then, O king, Matali addressed me smiling, 'Not in the celestials themselves, O Arjuna, is seen the prowess that is seen in thee. And when the Danava hosts had been destroyed, all their females began to bewail in that city, like unto cranes in autumn. Then with Matali I entered that city, terrifying with the rattling of my car the wives of the Nivata-Kavachas. Thereupon, seeing those ten thousand horses like unto peacocks (in hue), and also that chariot resembling the sun, the women fled in swarms. And like unto (the sounds of) rocks falling on a mountain, sounds arose of the (falling) ornaments of the terrified dames. (At length), the panic-stricken wives of the Daityas entered into their respective golden places variegated with innumerable jewels. 'Beholding that excellent city, superior to the city of the celestials themselves, I asked Matali, saying, 'Why do not the celestials reside in such (a place)? Surely, this appeareth superior to the city of Purandara.' Thereat, Matali said, 'In days of yore, O Partha, even this was the city of our lord of the celestials. Afterwards the celestials were driven from hence by the Nivata-Kavachas. Having performed the most rigid austerities, they had gratified the Grand-father and had asked (and obtained) the boons--namely, that they might reside here, and that they might be free from danger in wars with the gods.' Then Sakra addressed the self-create lord saying, 'Do thou, O lord, desirous of our own welfare do what is proper.' Thereupon, O Bharata, in this matter the Lord commanded (Indra), saying, 'O slayer of foes, in another body, even thou shalt be (the destroyer of the Danavas).' Then, in order to slaughter them, Sakra rendered unto thee those weapons. The gods had been unable to slay these, who have been slain by thee. O Bharata, in the fullness of time, hadst thou come hither, in order to destroy them and thou hast done so. O foremost of men, with the object that the demons might be killed, Mahendra had conferred on thee the excellent prime energy of these weapons.' ""Arjuna continued, 'After having destroyed the Danavas, and also subdued that city, with Matali I again went to that abode of the celestials.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXI ""Arjuna continued, 'Remaining invisible the Daityas began to fight with the help of illusion. And I too fought with them, resorting to the energy of visible weapons. And the shafts duly discharged from the Gandiva, began to sever their heads at those different places where they were respectively stationed. And thus assailed by me in the conflict, the Nivata-Kavachas, all on a sudden withdrawing the illusion, entered into their own city. And when the Daityas had fled, and when all had become visible, I there discovered hundreds and thousands of the slain. And there I saw by hundreds their shivered weapons, ornaments, limbs, and mail. And the horses could not find room for moving from one place to another; and on a sudden with a bound, they fell to coursing in the sky. Then remaining invisible, the Nivata-Kavachas covered the entire welkin with masses of crags. And, O Bharata, other dreadful Danavas, entering into the entrails of the earth, took up horses' legs and chariot-wheels. And as I was fighting, they, hard besetting my horses with rocks, attacked me together with (my) car. And with the crags that had fallen and with others that were falling, the place where I was, seemed to be a mountain cavern. And on myself being covered with crags and on the horses being hard pressed, I became sore distressed and this was marked by Matali. And on seeing me afraid, he said unto me, 'O Arjuna, Arjuna! be thou not afraid; send that weapon, the thunder-bolt, O lord of men.' Hearing those words of his, I then discharged the favourite weapon of the king of the celestials--the dreadful thunderbolt. And inspiring the Gandiva with mantras, I, aiming at the locality of the crags, shot sharpened iron shafts of the touch of the thunder-bolt. And sent by the thunder, those adamantine arrows entered into all those illusions and into the midst of those Nivata-Kavachas. And slaughtered by the vehemence of the thunder, those Danavas resembling cliffs, fell to the earth together in masses. And entering amongst those Danavas that had carried away the steeds of the car into the interior of the earth, the shafts sent them into the mansion of Yama. And that quarter was completely covered with the Nivata-Kavachas that had been killed or baffled, comparable unto cliffs and lying scattered like crags. And then no injury appeared to have been sustained either by the horses, or by the car, or by Matali, or by me, and this seemed strange. Then, O king, Matali addressed me smiling, 'Not in the celestials themselves, O Arjuna, is seen the prowess that is seen in thee. And when the Danava hosts had been destroyed, all their females began to bewail in that city, like unto cranes in autumn. Then with Matali I entered that city, terrifying with the rattling of my car the wives of the Nivata-Kavachas. Thereupon, seeing those ten thousand horses like unto peacocks (in hue), and also that chariot resembling the sun, the women fled in swarms. And like unto (the sounds of) rocks falling on a mountain, sounds arose of the (falling) ornaments of the terrified dames. (At length), the panic-stricken wives of the Daityas entered into their respective golden places variegated with innumerable jewels. 'Beholding that excellent city, superior to the city of the celestials themselves, I asked Matali, saying, 'Why do not the celestials reside in such (a place)? Surely, this appeareth superior to the city of Purandara.' Thereat, Matali said, 'In days of yore, O Partha, even this was the city of our lord of the celestials. Afterwards the celestials were driven from hence by the Nivata-Kavachas. Having performed the most rigid austerities, they had gratified the Grand-father and had asked (and obtained) the boons--namely, that they might reside here, and that they might be free from danger in wars with the gods.' Then Sakra addressed the self-create lord saying, 'Do thou, O lord, desirous of our own welfare do what is proper.' Thereupon, O Bharata, in this matter the Lord commanded (Indra), saying, 'O slayer of foes, in another body, even thou shalt be (the destroyer of the Danavas).' Then, in order to slaughter them, Sakra rendered unto thee those weapons. The gods had been unable to slay these, who have been slain by thee. O Bharata, in the fullness of time, hadst thou come hither, in order to destroy them and thou hast done so. O foremost of men, with the object that the demons might be killed, Mahendra had conferred on thee the excellent prime energy of these weapons.' ""Arjuna continued, 'After having destroyed the Danavas, and also subdued that city, with Matali I again went to that abode of the celestials.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Arjuna defeat the Nivata-Kavachas when they fought using illusions in battle? Answer 1: Arjuna initially fought against the invisible Daityas using visible weapons like his celestial bow, Gandiva. He severed their heads and inflicted casualties. However, when the Nivata-Kavachas withdrew their illusion, he discovered the extent of the slain Daityas and their shattered weapons. He used the thunderbolt weapon to eliminate the remaining illusions and defeat the Danavas. Reference 1: ""Remaining invisible the Daityas began to fight with the help of illusion... the shafts duly discharged from the Gandiva... severed their heads at those different places where they were respectively stationed... slaughtered by the vehemence of the thunder, those Danavas resembling cliffs, fell to the earth together in masses."" Question 2: What happened to the horses and chariot during the battle against the Nivata-Kavachas? Answer 2: During the intense battle, the horses were hard-pressed by rocks, and the chariot was covered with crags, causing distress to Arjuna and Matali. However, they emerged unharmed after Arjuna used the thunderbolt weapon to defeat the Danavas. Reference 2: ""And on myself being covered with crags and on the horses being hard pressed... Then no injury appeared to have been sustained either by the horses, or by the car, or by Matali, or by me."" Question 3: Why did Matali compare Arjuna's prowess to that of the celestials during the battle? Answer 3: Matali, the charioteer, compared Arjuna's prowess to that of the celestials because he witnessed Arjuna's remarkable skills in battle, including his use of celestial weapons and his ability to defeat the Nivata-Kavachas and their illusions. Reference 3: ""Matali addressed me smiling, 'Not in the celestials themselves, O Arjuna, is seen the prowess that is seen in thee.'"" Question 4: Why did the wives of the Nivata-Kavachas flee in terror upon seeing Arjuna and his chariot? Answer 4: The wives of the Nivata-Kavachas fled in terror upon seeing Arjuna and his chariot because they were overwhelmed by the sight of Arjuna's ten thousand horses and his radiant chariot, which resembled the sun. Their fear led to a panic, and they rushed to take refuge in their golden chambers. Reference 4: ""Beholding that excellent city, superior to the city of the celestials themselves... the women fled in swarms."" Question 5: What was the history behind the city of the Nivata-Kavachas, and why did the celestials no longer reside there? Answer 5: The city of the Nivata-Kavachas was originally the abode of the celestials. However, the Nivata-Kavachas had driven the celestials away, prompting the gods to perform rigorous austerities and seek the protection of Brahma. As a result, they obtained the boon to reside in that city without fear. Lord Indra also received the command that in another body, Arjuna would come to destroy the Danavas. Thus, Arjuna's mission to destroy the demons was preordained. Reference 5: ""Then Sakra addressed the self-create lord saying, 'Do thou, O lord, desirous of our own welfare do what is proper.' Thereupon, O Bharata, in this matter the Lord commanded (Indra), saying, 'O slayer of foes, in another body, even thou shalt be (the destroyer of the Danavas).'... with the object that the demons might be killed, Mahendra had conferred on thee the excellent prime energy of these weapons.'""","[0.1027156338095665, -0.1637660413980484, -0.18121032416820526, 0.14810816943645477, 0.39191755652427673, -0.19355244934558868, 0.39760008454322815, 0.38977450132369995, -0.2527838945388794, 0.18485334515571594, -0.09742199629545212, 0.4109198749065399, 0.1724795401096344, -0.5844621658325195, 0.49261170625686646, -0.19268274307250977, -0.04354112222790718, -0.022309167310595512, -0.08782913535833359, -0.009079620242118835, -0.07596001774072647, 0.03251214697957039, -0.2592015862464905, 0.23171557486057281, 0.04210763797163963, -0.19054511189460754, -0.058802880346775055, 0.27811065316200256, 0.1378433108329773, -0.42903295159339905, -0.17347609996795654, -0.33171337842941284, 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with his brothers, performed the necessary duties. He then spake unto Arjuna, that delight of his mother, saying, 'O Kaunteya, do thou show (me) those weapons with which thou vanquished the Danavas.' Thereat, O king, the exceedingly powerful Dhananjaya, the son of Pandu, duly practising extreme purity, showed those weapons, O Bharata, which had been given unto him by the celestials. Dhananjaya seated on the earth, as his chariot, which had the mountain for its pole, the base of the axle and the cluster of beautiful-looking bamboo trees for its socket-pole, looked resplendent with that celestial armour of great lustre, took his bow Gandiva and the conch-shell given to him by the gods, commenced to exhibit those celestial weapons in order. And as those celestial weapons had been set, the Earth being oppressed with the feet (of Arjuna), began to tremble with (its) trees; and the rivers and the mighty main became vexed; and the rocks were riven; and the air was hushed. And the sun did not shine; and fire did not flame; and by no means did the Vedas of the twice-born once shine. And, O Janamejaya, the creatures peopling the interior of the earth, on being afflicted, rose and surrounded the Pandava, trembling with joined hands and contorted countenances. And being burnt by those weapons, they besought Dhananjaya (for their lives). Then the Brahmarshis, and the Siddhas, and the Maharshis and the mobile beings--all these appeared (on the scene). And the foremost Devarshis, and the celestials and the Yakshas and the Rakshasas and the Gandharvas and the feathered tribes and the (other) sky-ranging beings--all these appeared (on the scene). And the Great-sire and all the Lokapalas and the divine Mahadeva, came thither, together with their followers. Then, O great king, bearing unearthly variegated blossoms Vayu (the Wind-god) fell to strewing them around the Pandava. And sent by the celestials, the Gandharvas chanted various ballads; and, O monarch, hosts of the Apsaras danced (there). At such a moment, O king, sent by the celestials, Narada arrived (there) and addressed Partha in these sweet words, 'O Arjuna, Arjuna, do thou not discharge the celestial weapons. These should never be discharged when there is no object (fit). And when there is an object (present), they should also by no means be hurled, unless one is sore pressed; for, O son of the Kurus, to discharge the weapons (without occasion), is fraught with great evil. And, O Dhananjaya, being duly kept as thou hast been instructed to these powerful weapons will doubtless conduce to thy strength and happiness. But if they are not properly kept, they, O Pandava, will become the instrument for the destruction of the three worlds. So thou shouldst not act in this way again. O Ajatasatru, thou too wilt behold even these weapons, when Partha will use them for grinding (thy) enemies in battle.'"" Vaisampayana continued, ""Having prevented Partha the immortals with others that had come there, went to each his place, O foremost of men. And, O Kaurava, after they had all gone, the Pandavas began to dwell pleasantly in the same forest, together with Krishna."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXIV Vaisampayana continued, ""And when the night had passed, Yudhishthira the just, arose and together with his brothers, performed the necessary duties. He then spake unto Arjuna, that delight of his mother, saying, 'O Kaunteya, do thou show (me) those weapons with which thou vanquished the Danavas.' Thereat, O king, the exceedingly powerful Dhananjaya, the son of Pandu, duly practising extreme purity, showed those weapons, O Bharata, which had been given unto him by the celestials. Dhananjaya seated on the earth, as his chariot, which had the mountain for its pole, the base of the axle and the cluster of beautiful-looking bamboo trees for its socket-pole, looked resplendent with that celestial armour of great lustre, took his bow Gandiva and the conch-shell given to him by the gods, commenced to exhibit those celestial weapons in order. And as those celestial weapons had been set, the Earth being oppressed with the feet (of Arjuna), began to tremble with (its) trees; and the rivers and the mighty main became vexed; and the rocks were riven; and the air was hushed. And the sun did not shine; and fire did not flame; and by no means did the Vedas of the twice-born once shine. And, O Janamejaya, the creatures peopling the interior of the earth, on being afflicted, rose and surrounded the Pandava, trembling with joined hands and contorted countenances. And being burnt by those weapons, they besought Dhananjaya (for their lives). Then the Brahmarshis, and the Siddhas, and the Maharshis and the mobile beings--all these appeared (on the scene). And the foremost Devarshis, and the celestials and the Yakshas and the Rakshasas and the Gandharvas and the feathered tribes and the (other) sky-ranging beings--all these appeared (on the scene). And the Great-sire and all the Lokapalas and the divine Mahadeva, came thither, together with their followers. Then, O great king, bearing unearthly variegated blossoms Vayu (the Wind-god) fell to strewing them around the Pandava. And sent by the celestials, the Gandharvas chanted various ballads; and, O monarch, hosts of the Apsaras danced (there). At such a moment, O king, sent by the celestials, Narada arrived (there) and addressed Partha in these sweet words, 'O Arjuna, Arjuna, do thou not discharge the celestial weapons. These should never be discharged when there is no object (fit). And when there is an object (present), they should also by no means be hurled, unless one is sore pressed; for, O son of the Kurus, to discharge the weapons (without occasion), is fraught with great evil. And, O Dhananjaya, being duly kept as thou hast been instructed to these powerful weapons will doubtless conduce to thy strength and happiness. But if they are not properly kept, they, O Pandava, will become the instrument for the destruction of the three worlds. So thou shouldst not act in this way again. O Ajatasatru, thou too wilt behold even these weapons, when Partha will use them for grinding (thy) enemies in battle.'"" Vaisampayana continued, ""Having prevented Partha the immortals with others that had come there, went to each his place, O foremost of men. And, O Kaurava, after they had all gone, the Pandavas began to dwell pleasantly in the same forest, together with Krishna."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Yudhishthira ask Arjuna to demonstrate the celestial weapons he used to defeat the Danavas? Answer 1: Yudhishthira asked Arjuna to demonstrate the celestial weapons because he wanted to witness the extraordinary power of those weapons that Arjuna had received from the celestials and used to defeat the Danavas. Reference 1: ""And when the night had passed, Yudhishthira the just, arose and together with his brothers, performed the necessary duties... O Kaunteya, do thou show (me) those weapons with which thou vanquished the Danavas."" Question 2: How did Arjuna display the celestial weapons to Yudhishthira? Answer 2: Arjuna displayed the celestial weapons by sitting on the ground and using his bow, Gandiva, to exhibit them in order. These weapons were so powerful that they caused various natural phenomena, such as the earth trembling, rivers and the sea becoming agitated, rocks splitting, and the sun and fire losing their radiance. Reference 2: ""Dhananjaya seated on the earth, as his chariot... took his bow Gandiva and the conch-shell given to him by the gods, commenced to exhibit those celestial weapons in order..."" Question 3: Who arrived to witness the demonstration of Arjuna's celestial weapons, and what celestial beings and deities came with them? Answer 3: Many celestial beings, including Brahmarshis, Siddhas, Maharshis, Devarshis, Yakshas, Rakshasas, Gandharvas, and Apsaras, arrived to witness the demonstration of Arjuna's celestial weapons. Additionally, the Lokapalas (guardians of the directions) and Lord Mahadeva (Shiva) came with their followers. Reference 3: ""Then, O great king, bearing unearthly variegated blossoms Vayu (the Wind-god) fell to strewing them around the Pandava. And sent by the celestials, the Gandharvas chanted various ballads; and, O monarch, hosts of the Apsaras danced (there). And the Great-sire and all the Lokapalas and the divine Mahadeva, came thither, together with their followers."" Question 4: Why did Narada advise Arjuna not to discharge the celestial weapons unnecessarily? Answer 4: Narada advised Arjuna not to discharge the celestial weapons unnecessarily because doing so could have disastrous consequences. Using these powerful weapons without a proper reason could lead to great evil and potentially result in the destruction of the three worlds. Narada cautioned Arjuna to use these weapons only when there was a valid and pressing need. Reference 4: ""O Arjuna, Arjuna, do thou not discharge the celestial weapons... for, O son of the Kurus, to discharge the weapons (without occasion), is fraught with great evil... So thou shouldst not act in this way again.""","[0.001619553891941905, -0.27648425102233887, -0.2815622091293335, 0.10653107613325119, 0.4385155737400055, -0.23009324073791504, 0.053713295608758926, 0.2716584801673889, -0.44060975313186646, 0.05264701694250107, -0.2350935935974121, 0.3715014159679413, 0.1940198391675949, -0.5951145887374878, 0.32804495096206665, -0.29045483469963074, 0.03687909245491028, 0.08448558300733566, -0.3188377022743225, -0.09868518263101578, -0.24446751177310944, 0.10497827082872391, -0.20735089480876923, 0.23037341237068176, 0.07354515790939331, -0.27436813712120056, -0.13845735788345337, 0.5035778284072876, -0.10447120666503906, -0.5556057095527649, 0.136005237698555, -0.10676989704370499, 0.11257868260145187, 0.17643886804580688, -9.53348571783863e-05, -0.05504797399044037, 0.29526805877685547, 0.09304752200841904, -0.2619476914405823, 0.32501617074012756, 0.1136060580611229, -0.15906722843647003, -0.04225252568721771, -0.1408037394285202, 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Vaisampayana said, ""In company with that hero equal unto Indra, Arjuna--that foremost of men, sported in the pleasure-gardens of the lord of treasures (situated) in those woods on that romantic and excellent mountain. And surveying those peerless and various pleasure-grounds filled with diverse trees, that chief of men, Kiriti, ever intent upon arms, ranged at large, bow in hand. And having through the grace of king Vaisravana obtained a residence, those sons of a sovereign cared not for the prosperity of men. And, O king, that period of their (lives) passed peacefully. And having Partha in their company, they spent four years there even like a single night. And as the Pandavas lived in the wood, (these four years) and the former six, numbering ten, passed smoothly with them. ""Then having seated themselves before the king, the vehement son of the Wind-god, with Jishnu and the heroic twins, like unto the lord of the celestials, earnestly addressed the king in these beneficial and pleasant words. 'It is only to render thy promise effectual and to advance thy interests, that, O king of the Kurus, forsaking the forest, we do not go to slay Suyodhana together with all his followers. Although deserving of happiness, yet have we been deprived of happiness. And this is the eleventh year that (in this state) we have been living (in the forest). And hereafter, deluding that one of evil mind and character, shall we easily live out the period of non-discovery. And at thy mandate, O monarch, free from apprehension, we have been ranging the woods, having relinquished our honour. Having been tempted by our residence in the vicinity, they (our enemies) will not believe that we have removed to a distant realm. And after having lived there undiscovered for a year, and having wreaked our revenge on that wicked wight, Suyodhana, with his followers, we shall easily root out that meanest of men, slaying him and regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the earth. For, O king, if we dwell in this region like unto heaven itself, we shall forget our sorrows. In that case, O Bharata, thy fame like, unto a fragrant flower shall vanish from the mobile and the immobile worlds. By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain (great glory), and to perform various sacrifices. This that thou art receiving from Kuvera, thou wilt, O foremost of men, be able to attain any time. Now, O Bharata, turn thy mind towards the punishment and destruction of foes that committed wrongs. O king, the wielder of the thunderbolt himself is incapable of standing thy prowess. And intent upon thy welfare, he, having Suparna for his mark (Krishna), and also the grandson of Sini (Satyaki) never experience pain, even when engaged in encounter with the gods, O Dharmaraja. And Arjuna is peerless in strength, and so am I too, O best of kings. And as Krishna together with the Yadavas is intent upon thy welfare, so am I also, O foremost of monarchs, and the heroic twins accomplished in war. And encountering the enemy, we, having for our main object the attainment by thee of wealth and prosperity, will destroy them.'"" Vaisampayana continued, ""Then having learnt that intention of theirs, the magnanimous and excellent son of Dharma, versed in religion and profit, and of immeasurable prowess, went round Vaisravana's abode. And Yudhishthira the just, after bidding adieu unto the palaces, the rivers, the lakes, and all the Rakshasas, looked towards the way by which (he) had come (there). And then looking at the mountain also, the high-souled and pure-minded one besought that best of mountains, saying, 'O foremost of mountains, may I together with my friends, after having finished my task, and slain my foes, and regained my kingdom, see thee again, carrying on austerities with subdued soul.' And this also he determined on. And in company with his younger brothers and the Brahmanas, the lord of the Kurus proceeded even along that very road. And Ghatotkacha with his followers began to carry them over the mountain cascades. And as they started, the great sage Lomasa, advising them even as a father doth his son, with a cheerful heart, went unto the sacred abode of the dwellers of heaven. Then advised also by Arshtishena, those first of men, the Parthas, went alone beholding romantic tirthas and hermitages, and other mighty lakes."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXV Janamejaya said, ""When that prime among heroes, having been accomplished in arms, had returned from the abode of the slayer of Vritra, what did Pritha's sons do in company with the warlike Dhananjaya?"" Vaisampayana said, ""In company with that hero equal unto Indra, Arjuna--that foremost of men, sported in the pleasure-gardens of the lord of treasures (situated) in those woods on that romantic and excellent mountain. And surveying those peerless and various pleasure-grounds filled with diverse trees, that chief of men, Kiriti, ever intent upon arms, ranged at large, bow in hand. And having through the grace of king Vaisravana obtained a residence, those sons of a sovereign cared not for the prosperity of men. And, O king, that period of their (lives) passed peacefully. And having Partha in their company, they spent four years there even like a single night. And as the Pandavas lived in the wood, (these four years) and the former six, numbering ten, passed smoothly with them. ""Then having seated themselves before the king, the vehement son of the Wind-god, with Jishnu and the heroic twins, like unto the lord of the celestials, earnestly addressed the king in these beneficial and pleasant words. 'It is only to render thy promise effectual and to advance thy interests, that, O king of the Kurus, forsaking the forest, we do not go to slay Suyodhana together with all his followers. Although deserving of happiness, yet have we been deprived of happiness. And this is the eleventh year that (in this state) we have been living (in the forest). And hereafter, deluding that one of evil mind and character, shall we easily live out the period of non-discovery. And at thy mandate, O monarch, free from apprehension, we have been ranging the woods, having relinquished our honour. Having been tempted by our residence in the vicinity, they (our enemies) will not believe that we have removed to a distant realm. And after having lived there undiscovered for a year, and having wreaked our revenge on that wicked wight, Suyodhana, with his followers, we shall easily root out that meanest of men, slaying him and regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the earth. For, O king, if we dwell in this region like unto heaven itself, we shall forget our sorrows. In that case, O Bharata, thy fame like, unto a fragrant flower shall vanish from the mobile and the immobile worlds. By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain (great glory), and to perform various sacrifices. This that thou art receiving from Kuvera, thou wilt, O foremost of men, be able to attain any time. Now, O Bharata, turn thy mind towards the punishment and destruction of foes that committed wrongs. O king, the wielder of the thunderbolt himself is incapable of standing thy prowess. And intent upon thy welfare, he, having Suparna for his mark (Krishna), and also the grandson of Sini (Satyaki) never experience pain, even when engaged in encounter with the gods, O Dharmaraja. And Arjuna is peerless in strength, and so am I too, O best of kings. And as Krishna together with the Yadavas is intent upon thy welfare, so am I also, O foremost of monarchs, and the heroic twins accomplished in war. And encountering the enemy, we, having for our main object the attainment by thee of wealth and prosperity, will destroy them.'"" Vaisampayana continued, ""Then having learnt that intention of theirs, the magnanimous and excellent son of Dharma, versed in religion and profit, and of immeasurable prowess, went round Vaisravana's abode. And Yudhishthira the just, after bidding adieu unto the palaces, the rivers, the lakes, and all the Rakshasas, looked towards the way by which (he) had come (there). And then looking at the mountain also, the high-souled and pure-minded one besought that best of mountains, saying, 'O foremost of mountains, may I together with my friends, after having finished my task, and slain my foes, and regained my kingdom, see thee again, carrying on austerities with subdued soul.' And this also he determined on. And in company with his younger brothers and the Brahmanas, the lord of the Kurus proceeded even along that very road. And Ghatotkacha with his followers began to carry them over the mountain cascades. And as they started, the great sage Lomasa, advising them even as a father doth his son, with a cheerful heart, went unto the sacred abode of the dwellers of heaven. Then advised also by Arshtishena, those first of men, the Parthas, went alone beholding romantic tirthas and hermitages, and other mighty lakes."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the Pandavas spend their time during the four years they lived in the pleasure-gardens of Kubera, the lord of treasures? Answer 1: The Pandavas, along with Arjuna, spent their time in the pleasure-gardens of Kubera by enjoying the peaceful and idyllic surroundings. Arjuna, ever focused on his martial skills, roamed the gardens with his bow in hand. They lived there in tranquility and harmony for four years, which passed by swiftly, feeling like a single night. Reference 1: ""In company with that hero equal unto Indra, Arjuna--that foremost of men, sported in the pleasure-gardens of the lord of treasures (situated) in those woods on that romantic and excellent mountain... And that period of their (lives) passed peacefully."" Question 2: What was Arjuna's proposal to King Yudhishthira after their peaceful stay in Kubera's pleasure-gardens? Answer 2: Arjuna proposed to King Yudhishthira that they should fulfill their promise to live incognito in the forest for a total of twelve years. He suggested that, after spending one more year undiscovered, they would return to their kingdom, vanquish their enemies led by Suyodhana, and regain their rightful rule. Arjuna believed that they would easily deceive their enemies and accomplish their goal. Reference 2: ""'And hereafter, deluding that one of evil mind and character, shall we easily live out the period of non-discovery... After having lived there undiscovered for a year, and having wreaked our revenge on that wicked wight, Suyodhana, with his followers, we shall easily root out that meanest of men, slaying him and regaining our kingdom."" Question 3: Why did Narada advise Arjuna and his brothers not to discharge the celestial weapons unnecessarily? Answer 3: Narada advised Arjuna and his brothers not to use the celestial weapons unnecessarily because doing so could have disastrous consequences. Using these powerful weapons without a valid reason could lead to great evil and potentially result in the destruction of the three worlds. Narada cautioned them to exercise restraint and only use these weapons when there was a genuine need. Reference 3: ""Narada arrived (there) and addressed Partha in these beneficial and pleasant words, 'O Arjuna, Arjuna, do thou not discharge the celestial weapons... for, O son of the Kurus, to discharge the weapons (without occasion), is fraught with great evil... So thou shouldst not act in this way again.'"" Question 4: Who assisted the Pandavas in crossing the mountain cascades as they departed from Kubera's abode? Answer 4: Ghatotkacha, along with his followers, assisted the Pandavas in crossing the mountain cascades as they departed from Kubera's abode. He played a vital role in helping them navigate the challenging terrain during their journey. Reference 4: ""And as they started, the great sage Lomasa, advising them even as a father doth his son, with a cheerful heart, went unto the sacred abode of the dwellers of heaven. Then advised also by Arshtishena, those first of men, the Parthas, went alone beholding romantic tirthas and hermitages, and other mighty lakes.""","[0.14030182361602783, -0.11095420271158218, -0.3073771297931671, 0.2962683141231537, 0.2824605703353882, -0.2842600643634796, -0.04135553538799286, 0.2676602602005005, -0.27311912178993225, 0.21068210899829865, -0.13772033154964447, 0.2987349033355713, 0.35009971261024475, -0.3955188989639282, 0.1239660382270813, -0.29338452219963074, 0.16203895211219788, 0.12750142812728882, 0.12822623550891876, 0.07598168402910233, -0.21998903155326843, 0.2318768948316574, -0.21823570132255554, 0.2969195246696472, -0.07801080495119095, -0.37205958366394043, -0.004181527998298407, 0.49811917543411255, -0.05401367321610451, -0.5828021168708801, 0.22874867916107178, -0.2623833119869232, -0.07373345643281937, 0.15774093568325043, -9.479059372097254e-05, -0.07943030446767807, 0.37231406569480896, 0.0831536278128624, -0.09045963734388351, 0.2035592496395111, 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But afterwards on beholding Kuvera's favourite mountain, Kailasa, appearing like clouds, the delight of those pre-eminent heroes of the race of Bharata, became very great. And those foremost of heroic men, equipped with scimitars and bows, proceeded contentedly, beholding elevations and defiles, and dens of lions and craggy causeways and innumerable water-falls and lowlands, in different places, as also other great forests inhabited by countless deer and birds and elephants. And they came upon beautiful woodlands and rivers and lakes and caves and mountain caverns; and these frequently by day and night became the dwelling place of those great men. And having dwelt in all sorts of inaccessible places and crossing Kailasa of inconceivable grandeur, they reached the excellent and surpassingly beautiful hermitage of Vrishaparba. And meeting king Vrishaparba and received by him being they became free from depression and then they accurately narrated in detail to Vrishaparba the story of their sojourn in the mountains. And having pleasantly passed one night in his sacred abode frequented by gods and Maharshis, those great warriors proceeded smoothly towards the jujube tree called Visala and took up their quarters there. Then all those magnanimous men having reached the place of Narayana, continued to live there, bereft of all sorrow, at beholding Kuvera's favourite lake, frequented by gods and Siddhas. And viewing that lake, those foremost of men, the sons of Pandu traversed that place, renouncing all grief even as immaculate Brahmana rishis (do) on attaining a habitation in the Nandana gardens. Then all those warriors having in due course happily lived at Badari for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come. And crossing the difficult Himalayan regions, and the countries of China, Tukhara, Darada and all the climes of Kulinda, rich in heaps of jewels, those warlike men reached the capital of Suvahu. And hearing that those sons and grandsons of kings had all reached his kingdom, Suvahu, elated with joy, advanced (to meet them). Then the best of the Kurus welcomed him also. And meeting king Suvahu, and being joined by all their charioteers with Visoka at their head and by their attendants, Indrasena and others, and also by the superintendents and servants of the kitchen, they stayed there comfortably for one night. Then taking all the chariots and chariot-men and dismissing Ghatotkacha together with his followers, they next repaired to the monarch of mountains in the vicinity of the Yamuna. In the midst of the mountain abounding in waterfalls and having grey and orange-coloured slopes and summits covered with a sheet of snow, those warlike men having then found the great forest of Visakhayupa like unto the forest of Chitraratha and inhabited by wild boars and various kinds of deer and birds, made it their home. Addicted to hunting as their chief occupation, the sons of Pritha peacefully dwelt in that forest for one year. There in a cavern of the mountain, Vrikodara, with a heart afflicted with distraction and grief, came across a snake of huge strength distressed with hunger and looking fierce like death itself. At this crisis Yudhishthira, the best of pious men, became the protector of Vrikodara and he, of infinite puissance, extricated Bhima whose whole body had been fast gripped by the snake with its folds. And the twelfth year of their sojourn in forests having arrived, those scions of the race of Kuru, blazing in effulgence, and engaged in asceticism, always devoted principally to the practice of archery, repaired cheerfully from that Chitraratha-like forest to the borders of the desert, and desirous of dwelling by the Saraswati they went there, and from the banks of that river they reached the lake of Dwaitabana. Then seeing them enter Dwaitabana, the dwellers of that place engaged in asceticism, religious ordinances, and self-restraining exercises and in deep and devout meditation and subsisting on things ground with stone (for want of teeth) having procured grass-mats and water-vessels, advanced to meet them. The holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the catechu, the sirisha, the bel and the inguda and the karira and pilu and sami trees grew on the banks of the Saraswati. Wandering about with contentment in (the vicinity of) the Saraswati which was, as it were, the home of the celestials, and the favourite (resort) of Yakshas and Gandharvas and Maharshis, those sons of kings lived there in happiness."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXVI Vaisampayana said, ""When they had left their happy home in the beautiful mountain abounding in cascades, and having birds, and the elephants of the eight quarters, and the supernatural attendants of Kuvera (as dwellers thereof), all happiness forsook those foremost of men of Bharata's race. But afterwards on beholding Kuvera's favourite mountain, Kailasa, appearing like clouds, the delight of those pre-eminent heroes of the race of Bharata, became very great. And those foremost of heroic men, equipped with scimitars and bows, proceeded contentedly, beholding elevations and defiles, and dens of lions and craggy causeways and innumerable water-falls and lowlands, in different places, as also other great forests inhabited by countless deer and birds and elephants. And they came upon beautiful woodlands and rivers and lakes and caves and mountain caverns; and these frequently by day and night became the dwelling place of those great men. And having dwelt in all sorts of inaccessible places and crossing Kailasa of inconceivable grandeur, they reached the excellent and surpassingly beautiful hermitage of Vrishaparba. And meeting king Vrishaparba and received by him being they became free from depression and then they accurately narrated in detail to Vrishaparba the story of their sojourn in the mountains. And having pleasantly passed one night in his sacred abode frequented by gods and Maharshis, those great warriors proceeded smoothly towards the jujube tree called Visala and took up their quarters there. Then all those magnanimous men having reached the place of Narayana, continued to live there, bereft of all sorrow, at beholding Kuvera's favourite lake, frequented by gods and Siddhas. And viewing that lake, those foremost of men, the sons of Pandu traversed that place, renouncing all grief even as immaculate Brahmana rishis (do) on attaining a habitation in the Nandana gardens. Then all those warriors having in due course happily lived at Badari for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come. And crossing the difficult Himalayan regions, and the countries of China, Tukhara, Darada and all the climes of Kulinda, rich in heaps of jewels, those warlike men reached the capital of Suvahu. And hearing that those sons and grandsons of kings had all reached his kingdom, Suvahu, elated with joy, advanced (to meet them). Then the best of the Kurus welcomed him also. And meeting king Suvahu, and being joined by all their charioteers with Visoka at their head and by their attendants, Indrasena and others, and also by the superintendents and servants of the kitchen, they stayed there comfortably for one night. Then taking all the chariots and chariot-men and dismissing Ghatotkacha together with his followers, they next repaired to the monarch of mountains in the vicinity of the Yamuna. In the midst of the mountain abounding in waterfalls and having grey and orange-coloured slopes and summits covered with a sheet of snow, those warlike men having then found the great forest of Visakhayupa like unto the forest of Chitraratha and inhabited by wild boars and various kinds of deer and birds, made it their home. Addicted to hunting as their chief occupation, the sons of Pritha peacefully dwelt in that forest for one year. There in a cavern of the mountain, Vrikodara, with a heart afflicted with distraction and grief, came across a snake of huge strength distressed with hunger and looking fierce like death itself. At this crisis Yudhishthira, the best of pious men, became the protector of Vrikodara and he, of infinite puissance, extricated Bhima whose whole body had been fast gripped by the snake with its folds. And the twelfth year of their sojourn in forests having arrived, those scions of the race of Kuru, blazing in effulgence, and engaged in asceticism, always devoted principally to the practice of archery, repaired cheerfully from that Chitraratha-like forest to the borders of the desert, and desirous of dwelling by the Saraswati they went there, and from the banks of that river they reached the lake of Dwaitabana. Then seeing them enter Dwaitabana, the dwellers of that place engaged in asceticism, religious ordinances, and self-restraining exercises and in deep and devout meditation and subsisting on things ground with stone (for want of teeth) having procured grass-mats and water-vessels, advanced to meet them. The holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the catechu, the sirisha, the bel and the inguda and the karira and pilu and sami trees grew on the banks of the Saraswati. Wandering about with contentment in (the vicinity of) the Saraswati which was, as it were, the home of the celestials, and the favourite (resort) of Yakshas and Gandharvas and Maharshis, those sons of kings lived there in happiness."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the state of the Pandavas when they left the beautiful mountain abode of Kubera? Answer 1: When the Pandavas left Kubera's mountain abode, they experienced a sense of happiness and delight. However, upon leaving that idyllic place, all happiness seemed to forsake them, and they embarked on a journey filled with uncertainties and challenges. Reference 1: ""When they had left their happy home in the beautiful mountain abounding in cascades, and having birds, and the elephants of the eight quarters, and the supernatural attendants of Kuvera (as dwellers thereof), all happiness forsook those foremost of men of Bharata's race."" Question 2: What did the Pandavas encounter as they journeyed through various terrains after leaving Kubera's abode? Answer 2: As the Pandavas journeyed through different terrains, they encountered diverse natural wonders and challenges. They witnessed elevations and defiles, lion dens, craggy causeways, waterfalls, lowlands, dense forests inhabited by animals like deer, birds, and elephants. They explored woodlands, rivers, lakes, caves, and mountain caverns, frequently making these places their dwelling. Reference 2: ""And they came upon beautiful woodlands and rivers and lakes and caves and mountain caverns; and these frequently by day and night became the dwelling place of those great men."" Question 3: What was the hermitage where the Pandavas found solace after leaving Kubera's abode? Answer 3: The Pandavas found solace in the hermitage of Vrishaparba after leaving Kubera's abode. At this hermitage, they were received by King Vrishaparba, and their spirits were lifted. They narrated their experiences to Vrishaparba, and after spending a night there, they proceeded on their journey. Reference 3: ""And having pleasantly passed one night in his sacred abode frequented by gods and Maharshis, those great warriors proceeded smoothly towards the jujube tree called Visala and took up their quarters there."" Question 4: What was the Pandavas' occupation during the year they spent in the forest of Visakhayupa? Answer 4: During the year they spent in the forest of Visakhayupa, the Pandavas primarily engaged in hunting as their chief occupation. They lived in the forest, and hunting became a part of their daily life. Reference 4: ""Addicted to hunting as their chief occupation, the sons of Pritha peacefully dwelt in that forest for one year."" Question 5: Where did the Pandavas decide to go during the twelfth year of their exile, and what was their principal occupation there? Answer 5: During the twelfth year of their exile, the Pandavas decided to go to the borders of the desert. There, they desired to dwell by the Saraswati river. Their principal occupation in that area was the practice of archery, which remained a central focus of their activities. Reference 5: ""And the twelfth year of their sojourn in forests having arrived, those scions of the race of Kuru, blazing in effulgence, and engaged in asceticism, always devoted principally to the practice of archery, repaired cheerfully from that Chitraratha-like forest to the borders of the desert, and desirous of dwelling by the Saraswati they went there...""","[0.0030861918348819017, 0.08509800583124161, -0.33200931549072266, 0.23723655939102173, 0.5658264756202698, -0.3531215190887451, -0.26532596349716187, 0.324047714471817, -0.17020033299922943, 0.14104004204273224, -0.060038644820451736, 0.13195404410362244, 0.29858657717704773, -0.5011376738548279, 0.19748777151107788, -0.5620556473731995, 0.14658088982105255, 0.17055445909500122, 0.060050614178180695, 0.01606724224984646, -0.29198703169822693, 0.10409960895776749, -0.22346971929073334, 0.2776746153831482, 0.1750028282403946, -0.2204776108264923, -0.007660741917788982, 0.4350232183933258, -0.1914418339729309, 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and possessing the strength of ten thousand elephants, was stricken with panic at (the sight of) that snake? Thou hast described him, that slayer of his enemies, as dismayed and appalled with fear, even him, who by fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas and Rakshasas and who, in proud defiance, invited to a single combat, Pulastya's son, the dispenser of all riches. I desire to hear this (from you); great indeed is my curiosity."" Vaisampayana continued, ""O king, having reached king Vrishaparva's hermitage, while those fearful warriors were living in various wonderful woods, Vrikodara roaming at pleasure, with bow in hand and armed with a scimitar, found that beautiful forest, frequented by gods and Gandharvas. And then he beheld (some) lovely spots in the Himalayan mountains, frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras, resounded here and there with (the warbling of) birds--the chakora, the chakrabaka, the jibajibaka and the cuckoo and the Bhringaraja, and abounding with shady trees, soft with the touch of snow and pleasing to the eye and mind, and bearing perennial fruits and flowers. And he beheld mountain streams with waters glistening like the lapis lazuli and with ten thousand snow-white ducks and swans and with forests of deodar trees forming (as it were) a trap for the clouds; and with tugna and kalikaya forests, interspersed with yellow sandal trees. And he of mighty strength, in the pursuit of the chase, roamed in the level and desert tracts of the mountain, piercing his game with unpoisoned arrows. In that forest the famous and mighty Bhimasena, possessing the strength of a hundred elephants, killed (many) large wild boars, with the force (of his arms). And endowed with terrible prowess and mighty strength, and powerful as the lion or the tiger, and capable of resisting a hundred men, and having long arms, and possessing the strength of a hundred elephants, he killed many antelopes and wild boars and buffaloes. And here and there, in that forest he pulled out trees by the roots, with great violence and broke them too, causing the earth and the woods and the (surrounding) places to resound. And then shouting and trampling on the tops of mountains, and causing the earth to resound with his roars, and striking his arms, and uttering his war-cry, and slapping and clapping his hands, Bhimasena, exempt from decay, and ever-proud and without fear, again and again leaped about in those woods. And on hearing the shouts of Bhimasena, powerful lions and elephants of huge strength, left their lairs in fright. And in that same forest, he fearlessly strolled about in search of game; and like the denizens of the woods, that most valiant of men, the mighty Bhimasena, wandered on foot in that forest. And he penetrated the vast forest, shouting strange whoopos, and terrifying all creatures, endowed with strength and prowess. And then being terrified, the snakes hid (themselves) in caves, but he, overtaking them with promptitude, pursued them slowly. Then the mighty Bhimasena, like unto the Lord of the Celestials, saw a serpent of colossal proportions, living in one of the mountain fastnesses and covering the (entire) cave with its body and causing one's hair to stand on end (from fright). It had its huge body stretched like a hillock, and it possessed gigantic strength, and its body was speckled with spots and it had a turmeric-like (yellow) colour and a deep copper-coloured mouth of the form of a cave supplied with four teeth; and with glaring eyes, it was constantly licking the corners of its mouth. And it was the terror of all animated beings and it looked like the very image of the Destroyer Yama; and with the hissing noise of its breath it lay as if rebuking (an in-comer). And seeing Bhima draw so near to him, the serpent, all on a sudden, became greatly enraged, and that goat-devouring snake violently seized Bhimasena in his grip. Then by virtue of the boon that had been received by the serpent, Bhimasena with his body in the serpent's grip, instantly lost all consciousness. Unrivalled by that of others, the might of Bhimasena's arms equalled the might of ten thousand elephants combined. But Bhima, of great prowess, being thus vanquished by the snake, trembled slowly, and was unable to exert himself. And that one of mighty arms and of leonine shoulders, though possessed of strength often thousand elephants, yet seized by the snake, and overpowered by virtue of the boon, lost all strength. He struggled furiously to extricate himself, but did not succeed in any wise baffling this (snake)."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXVII Janamejaya said, ""How was it, O sage! that Bhima, of mighty prowess and possessing the strength of ten thousand elephants, was stricken with panic at (the sight of) that snake? Thou hast described him, that slayer of his enemies, as dismayed and appalled with fear, even him, who by fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas and Rakshasas and who, in proud defiance, invited to a single combat, Pulastya's son, the dispenser of all riches. I desire to hear this (from you); great indeed is my curiosity."" Vaisampayana continued, ""O king, having reached king Vrishaparva's hermitage, while those fearful warriors were living in various wonderful woods, Vrikodara roaming at pleasure, with bow in hand and armed with a scimitar, found that beautiful forest, frequented by gods and Gandharvas. And then he beheld (some) lovely spots in the Himalayan mountains, frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras, resounded here and there with (the warbling of) birds--the chakora, the chakrabaka, the jibajibaka and the cuckoo and the Bhringaraja, and abounding with shady trees, soft with the touch of snow and pleasing to the eye and mind, and bearing perennial fruits and flowers. And he beheld mountain streams with waters glistening like the lapis lazuli and with ten thousand snow-white ducks and swans and with forests of deodar trees forming (as it were) a trap for the clouds; and with tugna and kalikaya forests, interspersed with yellow sandal trees. And he of mighty strength, in the pursuit of the chase, roamed in the level and desert tracts of the mountain, piercing his game with unpoisoned arrows. In that forest the famous and mighty Bhimasena, possessing the strength of a hundred elephants, killed (many) large wild boars, with the force (of his arms). And endowed with terrible prowess and mighty strength, and powerful as the lion or the tiger, and capable of resisting a hundred men, and having long arms, and possessing the strength of a hundred elephants, he killed many antelopes and wild boars and buffaloes. And here and there, in that forest he pulled out trees by the roots, with great violence and broke them too, causing the earth and the woods and the (surrounding) places to resound. And then shouting and trampling on the tops of mountains, and causing the earth to resound with his roars, and striking his arms, and uttering his war-cry, and slapping and clapping his hands, Bhimasena, exempt from decay, and ever-proud and without fear, again and again leaped about in those woods. And on hearing the shouts of Bhimasena, powerful lions and elephants of huge strength, left their lairs in fright. And in that same forest, he fearlessly strolled about in search of game; and like the denizens of the woods, that most valiant of men, the mighty Bhimasena, wandered on foot in that forest. And he penetrated the vast forest, shouting strange whoopos, and terrifying all creatures, endowed with strength and prowess. And then being terrified, the snakes hid (themselves) in caves, but he, overtaking them with promptitude, pursued them slowly. Then the mighty Bhimasena, like unto the Lord of the Celestials, saw a serpent of colossal proportions, living in one of the mountain fastnesses and covering the (entire) cave with its body and causing one's hair to stand on end (from fright). It had its huge body stretched like a hillock, and it possessed gigantic strength, and its body was speckled with spots and it had a turmeric-like (yellow) colour and a deep copper-coloured mouth of the form of a cave supplied with four teeth; and with glaring eyes, it was constantly licking the corners of its mouth. And it was the terror of all animated beings and it looked like the very image of the Destroyer Yama; and with the hissing noise of its breath it lay as if rebuking (an in-comer). And seeing Bhima draw so near to him, the serpent, all on a sudden, became greatly enraged, and that goat-devouring snake violently seized Bhimasena in his grip. Then by virtue of the boon that had been received by the serpent, Bhimasena with his body in the serpent's grip, instantly lost all consciousness. Unrivalled by that of others, the might of Bhimasena's arms equalled the might of ten thousand elephants combined. But Bhima, of great prowess, being thus vanquished by the snake, trembled slowly, and was unable to exert himself. And that one of mighty arms and of leonine shoulders, though possessed of strength often thousand elephants, yet seized by the snake, and overpowered by virtue of the boon, lost all strength. He struggled furiously to extricate himself, but did not succeed in any wise baffling this (snake)."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Bhima, known for his immense strength and bravery, react when confronted by the colossal serpent in the forest? Answer 1: Bhima, renowned for his colossal strength and fearlessness, was struck with panic and dismay upon encountering the colossal serpent in the forest. Despite his mighty prowess, Bhima found himself unable to free himself from the serpent's grip, and he lost consciousness due to the serpent's supernatural strength and the power of a boon it had received. Reference 1: ""O sage! that Bhima, of mighty prowess and possessing the strength of ten thousand elephants, was stricken with panic at (the sight of) that snake? Thou hast described him, that slayer of his enemies, as dismayed and appalled with fear..."" Question 2: What were some of the creatures and natural wonders Bhima encountered while roaming in the Himalayan forest? Answer 2: While roaming in the Himalayan forest, Bhima encountered various creatures and natural wonders, including birds like chakora, chakrabaka, jibajibaka, cuckoos, and Bhringaraja. He also witnessed mountain streams with crystal-clear waters, white ducks, swans, deodar trees, tugna, kalikaya forests, yellow sandalwood trees, and perennial fruits and flowers. Reference 2: ""And then he beheld (some) lovely spots in the Himalayan mountains, frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras, resounded here and there with (the warbling of) birds..."" Question 3: How did Bhima's hunting activities in the forest unfold, and what animals did he encounter? Answer 3: Bhima, with his mighty strength, engaged in hunting in the forest. He killed large wild boars, antelopes, wild buffaloes, and other animals with the force of his arms. He was capable of resisting a hundred men and exhibited the strength of a lion or a tiger. Reference 3: ""In that forest the famous and mighty Bhimasena, possessing the strength of a hundred elephants, killed (many) large wild boars, with the force (of his arms). And endowed with terrible prowess and mighty strength...he killed many antelopes and wild boars and buffaloes."" Question 4: What was the appearance and characteristics of the colossal serpent that confronted Bhima in the forest? Answer 4: The colossal serpent that confronted Bhima in the forest had a gigantic body, resembling a hillock, with a turmeric-like yellow color and copper-colored mouth. It possessed four teeth and had glaring eyes. Its body was speckled with spots, and its breath produced a hissing noise. The serpent's appearance was terrifying, and it seemed like the very image of Yama, the god of death. Reference 4: ""And then being terrified, the snakes hid (themselves) in caves, but he, overtaking them with promptitude, pursued them slowly. Then the mighty Bhimasena, like unto the Lord of the Celestials, saw a serpent of colossal proportions..."" Question 5: What was the outcome of Bhima's encounter with the colossal serpent in the forest? Answer 5: Bhima, despite his incredible strength and prowess, was ultimately overpowered by the colossal serpent. The serpent seized Bhima in its grip, and due to a supernatural boon, Bhima lost all consciousness and strength. He struggled unsuccessfully to free himself from the serpent's grasp. Reference 5: ""He struggled furiously to extricate himself, but did not succeed in any wise baffling this (snake).""","[0.2585054636001587, -0.28973448276519775, -0.2882550060749054, 0.2874836325645447, 0.4237288236618042, -0.13686276972293854, -0.010340691544115543, 0.27235281467437744, -0.04568677768111229, 0.13916516304016113, -0.22485069930553436, 0.363165944814682, 0.030399631708860397, -0.13592809438705444, 0.19648592174053192, -0.31033095717430115, 0.07899365574121475, 0.12369125336408615, -0.08101831376552582, 0.0005605218466371298, -0.024474820122122765, 0.16456995904445648, -0.1923651248216629, 0.17260727286338806, 0.014082959853112698, -0.08970741927623749, -0.023701025173068047, 0.6199023723602295, -0.022924475371837616, -0.6868844628334045, -0.08012756705284119, -0.394789457321167, 0.017402643337845802, 0.08641403168439865, -9.845905879046768e-05, -0.15837210416793823, 0.17427437007427216, 0.029133988544344902, 0.006422027014195919, 0.22480542957782745, 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Then the black clouds, rumbling loudly, and covering the heavens and the cardinal points, ceaselessly rained during day and night. These clouds, counted by hundreds and by thousands, looked like domes in the rainy season. From the earth disappeared the effulgence of the sun; its place was taken by the stainless lustre of the lightning; the earth became delightful to all, being overgrown with grass, with gnats and reptiles in their joy; it was bathed with rain and possessed with calm. When the waters had covered all, it could not be known whether the ground was at all even or uneven;--whether there were rivers or trees or hills. At the end of the hot season, the rivers added beauty to the woods being themselves full of agitated waters, flowing with great force and resembling serpents in the hissing sound they made. The boars, the stags and the birds, while the rain was falling upon them began to utter sounds of various kinds which could be heard within the forest tracts. The chatakas, the peacocks and the host of male Kohilas and the excited frogs, all ran about in joy. Thus while the Pandavas were roaming about in the deserts and sandy tracts, the happy season of rain, so various in aspect and resounding with clouds passed away. Then set in the season of autumn, thronged with ganders and cranes and full of joy; then the forest tracts were overrun with grass; the river turned limpid; the firmament and stars shone brightly., And the autumn, thronged with beasts and birds, was joyous and pleasant for the magnanimous sons of Pandu. Then were seen nights, that were free from dust and cool with clouds and beautified by myriads of planets and stars and the moon. And they beheld rivers and ponds, adorned with lilies and white lotuses, full of cool and pleasant water. And while roving by the river Saraswati whose banks resembled the firmament itself and were overgrown with canes, and as such abounded in sacred baths, their joy was great. And those heroes who wielded powerful bows, were specially glad to see the pleasant river Saraswati, with its limpid waters full to the brim. And, O Janamejaya, the holiest night, that of the full moon in the month of Kartika in the season of autumn, was spent by them while dwelling there! And the sons of Pandu, the best of the descendants of Bharata, spent that auspicious juncture with righteous and magnanimous saints devoted to penance. And as soon as the dark fortnight set in immediately after, the sons of Pandu entered the forest named the Kamyaka, accompanied by Dhananjaya and their charioteers and cooks."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXXI (Markandeya-Samasya Parva) Vaisampayana said, ""While they were dwelling at that place, there set in the season of the rains, the season that puts an end to the hot weather and is delightful to all animated beings. Then the black clouds, rumbling loudly, and covering the heavens and the cardinal points, ceaselessly rained during day and night. These clouds, counted by hundreds and by thousands, looked like domes in the rainy season. From the earth disappeared the effulgence of the sun; its place was taken by the stainless lustre of the lightning; the earth became delightful to all, being overgrown with grass, with gnats and reptiles in their joy; it was bathed with rain and possessed with calm. When the waters had covered all, it could not be known whether the ground was at all even or uneven;--whether there were rivers or trees or hills. At the end of the hot season, the rivers added beauty to the woods being themselves full of agitated waters, flowing with great force and resembling serpents in the hissing sound they made. The boars, the stags and the birds, while the rain was falling upon them began to utter sounds of various kinds which could be heard within the forest tracts. The chatakas, the peacocks and the host of male Kohilas and the excited frogs, all ran about in joy. Thus while the Pandavas were roaming about in the deserts and sandy tracts, the happy season of rain, so various in aspect and resounding with clouds passed away. Then set in the season of autumn, thronged with ganders and cranes and full of joy; then the forest tracts were overrun with grass; the river turned limpid; the firmament and stars shone brightly., And the autumn, thronged with beasts and birds, was joyous and pleasant for the magnanimous sons of Pandu. Then were seen nights, that were free from dust and cool with clouds and beautified by myriads of planets and stars and the moon. And they beheld rivers and ponds, adorned with lilies and white lotuses, full of cool and pleasant water. And while roving by the river Saraswati whose banks resembled the firmament itself and were overgrown with canes, and as such abounded in sacred baths, their joy was great. And those heroes who wielded powerful bows, were specially glad to see the pleasant river Saraswati, with its limpid waters full to the brim. And, O Janamejaya, the holiest night, that of the full moon in the month of Kartika in the season of autumn, was spent by them while dwelling there! And the sons of Pandu, the best of the descendants of Bharata, spent that auspicious juncture with righteous and magnanimous saints devoted to penance. And as soon as the dark fortnight set in immediately after, the sons of Pandu entered the forest named the Kamyaka, accompanied by Dhananjaya and their charioteers and cooks."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How is the arrival of the rainy season described in the passage, and what were the effects of the rain on the environment? Answer 1: The arrival of the rainy season is described as a season that puts an end to the hot weather and is delightful to all living beings. The black clouds covered the heavens, and ceaseless rain fell day and night. The earth became overgrown with grass and filled with gnats and reptiles. The rain transformed the landscape, making it bathed and calm. Rivers became full, and the rivers, along with agitated waters, resembled serpents in their sound. The forest was filled with the sounds of animals and birds in joy. Reference 1: ""Then the black clouds, rumbling loudly, and covering the heavens and the cardinal points, ceaselessly rained during day and night... it was bathed with rain and possessed with calm."" Question 2: How did the season of autumn affect the environment, and what were the reactions of the Pandavas to this season? Answer 2: The season of autumn was described as thronged with ganders and cranes and full of joy. During this season, the forest tracts were overrun with grass, and the rivers turned limpid. The firmament and stars shone brightly. The Pandavas found joy in the pleasant and cool nights, free from dust and illuminated by stars and the moon. They also enjoyed the sight of rivers and ponds adorned with lilies and white lotuses, full of cool and pleasant water. Reference 2: ""And the autumn, thronged with beasts and birds, was joyous and pleasant for the magnanimous sons of Pandu. Then were seen nights, that were free from dust and cool with clouds and beautified by myriads of planets and stars and the moon."" Question 3: What auspicious event did the Pandavas observe during their stay in the forest, and how did they spend that special night? Answer 3: The Pandavas observed the holiest night, the full moon night in the month of Kartika, during the season of autumn while dwelling in the forest. On this auspicious night, they spent time with righteous and magnanimous saints devoted to penance. This night held particular significance for them, and they celebrated it with reverence. Reference 3: ""And the sons of Pandu, the best of the descendants of Bharata, spent that auspicious juncture with righteous and magnanimous saints devoted to penance.""","[-0.31002524495124817, -0.2897065579891205, -0.319581001996994, 0.0052817463874816895, 0.5408630967140198, -0.38873210549354553, -0.22921369969844818, 0.06624091416597366, -0.4773654341697693, 0.14395028352737427, 0.0022886544466018677, 0.3243218660354614, 0.1784224957227707, -0.34366273880004883, 0.05073080211877823, -0.5103805065155029, 0.08715824782848358, 0.13264387845993042, -0.22021569311618805, 0.08030407130718231, -0.05807157978415489, 0.1440155953168869, -0.10664007812738419, 0.35688525438308716, 0.27437859773635864, -0.20258745551109314, -0.04818886145949364, 0.08759289979934692, -0.2514391839504242, -0.5217300653457642, -0.022601405158638954, -0.3401392698287964, 0.04455207288265228, 0.23779501020908356, -0.00010294965613866225, -0.21611879765987396, 0.303521066904068, -0.04419150948524475, 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And he had seen many thousand years of life, was of a pious soul, and devoted to great austerities. Signs of old age he had none; and deathless he was, and endued with beauty and generous and many good qualities. And he looked like one only twenty-five years old. And when the aged saint, who had seen many thousand years of life, came, all the Brahamanas paid their respects to him and so did Krishna together with Pandu's son. And when that wisest saint, thus honoured, took his seat in a friendly way, Krishna addressed him, in accordance with the views of the Brahmanas and of Pandu's sons, thus,-- ""The sons of Pandu, and the Brahmanas assembled here, and the daughter of Drupada, and Satyabhama, likewise myself, are all anxious to hear your most excellent words, O Markandeya! Propound to us the holy stories of events of bygone times, and the eternal rules of righteous conduct by which are guided kings and women and saints!"" Vaisampayana continued, ""When they had all taken their seats, Narada also, the divine saint, of purified soul, came on a visit to Pandu's sons. Him also, then, of great soul, all those foremost men of superior intellect, honoured in the prescribed form, by offering water to wash his feet, and the well-known oblation called the Arghya. Then the godlike saint, Narada, learning that they were about to hear the speech of Markandeya, expressed his assent to the arrangement. And he, the deathless, knowing what would be opportune, said smilingly, 'O saint of the Brahmana caste, speak what you were about to say unto the sons of Pandu!' Thus addressed, Markandeya, devoted to great austerities, replied, 'Wait a moment. A great deal will be narrated.' Thus addressed, the sons of Pandu, together with those twice-born ones, waited a moment, looking at that great saint, (bright) as the mid-day sun."" Vaisampayana continued, ""Pandu's son, the king of the Kuru tribe, having observed that the great saint as willing to speak, questioned him with a view to suggesting topics to speak upon, saying, 'You who are ancient (in years), know the deeds of gods and demons, and illustrious saints, and of all the royal ones. We consider you as worthy of being worshipped and honoured; and we have long yearned after your company. And here is this son of Devaki, Krishna, who has come to us on a visit. Verily, when I look at myself, fallen away from happiness, and when I contemplate the sons of Dhritarashtra, of evil life, flourishing in every way, the idea arises in me that it is man who does all acts, good or bad, and that it is he that enjoys the fruit the acts bring forth. How then is god the agent? And, O best of those that are proficient in the knowledge of God, how is it that men's actions follow them? Is it in this world? Or is it in some subsequent existence? And, O best of righteous men among the twice-born, in what way is an embodied animated being joined by his good and evil deeds that seek him out? Is it after death? Or is it in this world? And, O descendant of Bhrigu, is what we experience in this world the result of the acts of this very life? Or will the acts of this life bear fruit in the world to come? And where do the actions of an animated being who is dead find their resting place?"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vaisampayana said, 'O descendant of Bharata, while Krishna, the descendant of the Vrishnis and the virtuous king, were thus talking, there appeared then the saint Markandeya, grown grey in the practise of penances. And he had seen many thousand years of life, was of a pious soul, and devoted to great austerities. Signs of old age he had none; and deathless he was, and endued with beauty and generous and many good qualities. And he looked like one only twenty-five years old. And when the aged saint, who had seen many thousand years of life, came, all the Brahamanas paid their respects to him and so did Krishna together with Pandu's son. And when that wisest saint, thus honoured, took his seat in a friendly way, Krishna addressed him, in accordance with the views of the Brahmanas and of Pandu's sons, thus,-- ""The sons of Pandu, and the Brahmanas assembled here, and the daughter of Drupada, and Satyabhama, likewise myself, are all anxious to hear your most excellent words, O Markandeya! Propound to us the holy stories of events of bygone times, and the eternal rules of righteous conduct by which are guided kings and women and saints!"" Vaisampayana continued, ""When they had all taken their seats, Narada also, the divine saint, of purified soul, came on a visit to Pandu's sons. Him also, then, of great soul, all those foremost men of superior intellect, honoured in the prescribed form, by offering water to wash his feet, and the well-known oblation called the Arghya. Then the godlike saint, Narada, learning that they were about to hear the speech of Markandeya, expressed his assent to the arrangement. And he, the deathless, knowing what would be opportune, said smilingly, 'O saint of the Brahmana caste, speak what you were about to say unto the sons of Pandu!' Thus addressed, Markandeya, devoted to great austerities, replied, 'Wait a moment. A great deal will be narrated.' Thus addressed, the sons of Pandu, together with those twice-born ones, waited a moment, looking at that great saint, (bright) as the mid-day sun."" Vaisampayana continued, ""Pandu's son, the king of the Kuru tribe, having observed that the great saint as willing to speak, questioned him with a view to suggesting topics to speak upon, saying, 'You who are ancient (in years), know the deeds of gods and demons, and illustrious saints, and of all the royal ones. We consider you as worthy of being worshipped and honoured; and we have long yearned after your company. And here is this son of Devaki, Krishna, who has come to us on a visit. Verily, when I look at myself, fallen away from happiness, and when I contemplate the sons of Dhritarashtra, of evil life, flourishing in every way, the idea arises in me that it is man who does all acts, good or bad, and that it is he that enjoys the fruit the acts bring forth. How then is god the agent? And, O best of those that are proficient in the knowledge of God, how is it that men's actions follow them? Is it in this world? Or is it in some subsequent existence? And, O best of righteous men among the twice-born, in what way is an embodied animated being joined by his good and evil deeds that seek him out? Is it after death? Or is it in this world? And, O descendant of Bhrigu, is what we experience in this world the result of the acts of this very life? Or will the acts of this life bear fruit in the world to come? And where do the actions of an animated being who is dead find their resting place?"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who appeared before Krishna and the virtuous king while they were in conversation, and what distinguished qualities did this person possess? Answer 1: The saint Markandeya appeared before Krishna and the virtuous king while they were in conversation. Markandeya was a pious sage who had seen many thousand years of life, yet he showed no signs of old age, and he possessed eternal youth, beauty, and many virtuous qualities. Reference 1: ""O descendant of Bharata, while Krishna, the descendant of the Vrishnis and the virtuous king, were thus talking, there appeared then the saint Markandeya, grown grey in the practice of penances... And he had seen many thousand years of life, was of a pious soul, and devoted to great austerities."" Question 2: What request did Krishna make to Markandeya, and what topics did he suggest Markandeya speak about? Answer 2: Krishna requested Markandeya to speak about the holy stories of events of bygone times and the eternal rules of righteous conduct by which kings, women, and saints are guided. Krishna and the others assembled were eager to hear Markandeya's words on these subjects. Reference 2: ""The sons of Pandu, and the Brahmanas assembled here, and the daughter of Drupada, and Satyabhama, likewise myself, are all anxious to hear your most excellent words, O Markandeya! Propound to us the holy stories of events of bygone times, and the eternal rules of righteous conduct by which are guided kings and women and saints!"" Question 3: Who else arrived while Markandeya was about to speak, and how did they honor this newcomer? Answer 3: The divine saint Narada arrived while Markandeya was about to speak. Pandu's sons and the assembled Brahmanas honored Narada by offering water to wash his feet and performing the prescribed oblation known as the Arghya. Reference 3: ""When they had all taken their seats, Narada also, the divine saint, of purified soul, came on a visit to Pandu's sons. Him also, then, of great soul, all those foremost men of superior intellect, honoured in the prescribed form, by offering water to wash his feet, and the well-known oblation called the Arghya."" Question 4: What questions did King Yudhishthira ask Markandeya about the consequences of human actions, and what were the key inquiries related to the timing and consequences of these actions? Answer 4: King Yudhishthira asked Markandeya questions regarding the role of human actions, the timing of their consequences, and whether the results of actions are experienced in this world or in a subsequent existence. He sought clarification on how good and evil deeds are connected to an individual and whether their effects manifest after death or in the present world. Reference 4: ""And here is this son of Devaki, Krishna, who has come to us on a visit... How then is god the agent? And, O best of those that are proficient in the knowledge of God, how is it that men's actions follow them? Is it in this world? Or is it in some subsequent existence? And, O best of righteous men among the twice-born, in what way is an embodied animated being joined by his good and evil deeds that seek him out? Is it after death? Or is it in this world?""","[0.035784535109996796, 0.15573033690452576, -0.2340346723794937, 0.22170433402061462, 0.4968424439430237, -0.2900092303752899, -0.13668492436408997, 0.11648773401975632, -0.6589072346687317, 0.1607222557067871, 0.05638057738542557, 0.13565875589847565, 0.16613364219665527, -0.6265713572502136, 0.08426205068826675, -0.3409360945224762, -0.03209110349416733, 0.12027247995138168, -0.24825240671634674, -0.004108266904950142, -0.0924699530005455, -0.08651700615882874, -0.13559530675411224, 0.33850210905075073, 0.15421254932880402, -0.028694840148091316, -0.06679553538560867, 0.2307838499546051, -0.44500043988227844, -0.27966126799583435, -0.1743263155221939, -0.18930816650390625, -0.07203594595193863, 0.2273658961057663, -0.0001030071871355176, -0.06442674994468689, 0.40100333094596863, 0.0352201834321022, -0.1309157907962799, 0.18992313742637634, -0.3594660460948944, 0.11730668693780899, 0.03567075729370117, -0.03820202127099037, 0.0029675066471099854, 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Thus asked, the revered Markandeya, of austere virtue and high spiritual energy, and proficient in all departments of knowledge, replied, 'A strong-limbed, handsome young prince of the race of the Haihayas, a conqueror of hostile cities, (once) went out hunting. And (while) roaming in the wilderness of big trees and thickets of grass, he saw, at no great distance from him, a Muni with the skin of a black antelope for his upper garment, and killed him for a deer. Pained at what he had done, and his senses paralysed with grief, he repaired to the presence of the more distinguished of the Haihaya chiefs. The louts-eyed prince related to them the particulars. On hearing the account, O my son, and beholding the body of the Muni who had subsisted on fruits and roots, they were sorely afflicted in mind. And they all set out enquiring here and there as they proceeded, as to whose son the Muni might be. And they soon after reached the hermitage of Arishtanemi, son of Kasyapa. And saluting that great Muni, so constant in austerity, they all remained standing, while the Muni, on his part, busied himself about their reception. And they said unto the illustrious Muni, 'By a freak of destiny, we have ceased to merit thy welcome: indeed, we have killed a Brahmana!' And the regenerate Rishi said to them, 'How hath a Brahmana come to be killed by you, and say where may be he? Do ye all witness the power of my ascetic practices!' And they, having related everything to him as it had happened went back, but found not the body of the dead Rishi on the spot (where they had left it). And having searched for him, they returned, ashamed and bereft of all perception, as in a dream. And then, O thou conqueror of hostile cities, the Muni Tarkshya, addressed them, saying, 'Ye princes, can this be the Brahmana of your killing? This Brahmana, endowed with occult gifts from spiritual exercises, is, indeed, my son!' Seeing that Rishi, O lord of the earth, they were struck with bewilderment. And they said, 'What a marvel! How hath the dead come to life again? Is it the power of his austere virtue by which he hath revived again? We long to hear this, O Brahmana, if, indeed, it can be divulged?' To them, he replied, 'Death, O lords of men, hath no power over us! I shall tell ye the reason briefly and intelligibly. We perform our own sacred duties; therefore, have we no fear of death; we speak well of Brahmanas but never think any ill of them; therefore hath death no terror for us. Entertaining our guests with food and drink, and our dependants with plenty of food, we ourselves (then) partake of what is left; therefore we are not afraid of death. We are peaceful and austere and charitable and forbearing and fond of visiting sacred shrines, and we live in sacred places; therefore we have no fear of death. And we live in places inhabited by men who have great spiritual power; therefore hath death no terror for us. I have briefly told ye all! Return ye now all together, cured of all worldly vanity. Ye have no fear of sin!' Saying amen, O foremost scion of Bharata's race, and saluting the great Muni, all those princes joyously returned to their country."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXXIII Vaisampayana continued,--""The sons of Pandu said to the high-souled Markandeya, 'We long to hear of the greatness of the Brahmanas Do thou tell us of it!' Thus asked, the revered Markandeya, of austere virtue and high spiritual energy, and proficient in all departments of knowledge, replied, 'A strong-limbed, handsome young prince of the race of the Haihayas, a conqueror of hostile cities, (once) went out hunting. And (while) roaming in the wilderness of big trees and thickets of grass, he saw, at no great distance from him, a Muni with the skin of a black antelope for his upper garment, and killed him for a deer. Pained at what he had done, and his senses paralysed with grief, he repaired to the presence of the more distinguished of the Haihaya chiefs. The louts-eyed prince related to them the particulars. On hearing the account, O my son, and beholding the body of the Muni who had subsisted on fruits and roots, they were sorely afflicted in mind. And they all set out enquiring here and there as they proceeded, as to whose son the Muni might be. And they soon after reached the hermitage of Arishtanemi, son of Kasyapa. And saluting that great Muni, so constant in austerity, they all remained standing, while the Muni, on his part, busied himself about their reception. And they said unto the illustrious Muni, 'By a freak of destiny, we have ceased to merit thy welcome: indeed, we have killed a Brahmana!' And the regenerate Rishi said to them, 'How hath a Brahmana come to be killed by you, and say where may be he? Do ye all witness the power of my ascetic practices!' And they, having related everything to him as it had happened went back, but found not the body of the dead Rishi on the spot (where they had left it). And having searched for him, they returned, ashamed and bereft of all perception, as in a dream. And then, O thou conqueror of hostile cities, the Muni Tarkshya, addressed them, saying, 'Ye princes, can this be the Brahmana of your killing? This Brahmana, endowed with occult gifts from spiritual exercises, is, indeed, my son!' Seeing that Rishi, O lord of the earth, they were struck with bewilderment. And they said, 'What a marvel! How hath the dead come to life again? Is it the power of his austere virtue by which he hath revived again? We long to hear this, O Brahmana, if, indeed, it can be divulged?' To them, he replied, 'Death, O lords of men, hath no power over us! I shall tell ye the reason briefly and intelligibly. We perform our own sacred duties; therefore, have we no fear of death; we speak well of Brahmanas but never think any ill of them; therefore hath death no terror for us. Entertaining our guests with food and drink, and our dependants with plenty of food, we ourselves (then) partake of what is left; therefore we are not afraid of death. We are peaceful and austere and charitable and forbearing and fond of visiting sacred shrines, and we live in sacred places; therefore we have no fear of death. And we live in places inhabited by men who have great spiritual power; therefore hath death no terror for us. I have briefly told ye all! Return ye now all together, cured of all worldly vanity. Ye have no fear of sin!' Saying amen, O foremost scion of Bharata's race, and saluting the great Muni, all those princes joyously returned to their country."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What led to the killing of the Muni by the young prince, and how did the Haihaya chiefs react to this incident? Answer 1: The young prince, while hunting, mistook the Muni for a deer and killed him. The Haihaya chiefs, upon hearing the account of this incident and seeing the Muni's body, were afflicted in mind and deeply remorseful for the killing. Reference 1: ""A strong-limbed, handsome young prince of the race of the Haihayas, a conqueror of hostile cities, (once) went out hunting. And (while) roaming in the wilderness of big trees and thickets of grass, he saw, at no great distance from him, a Muni with the skin of a black antelope for his upper garment, and killed him for a deer. Pained at what he had done, and his senses paralysed with grief, he repaired to the presence of the more distinguished of the Haihaya chiefs."" Question 2: Who was the Muni responsible for this incident, and how did he explain the revival of the Brahmana who had been killed? Answer 2: The Muni responsible for this incident was Tarkshya. He explained that death had no power over them, the Brahmanas, because they performed their sacred duties, spoke well of Brahmanas, entertained guests, were charitable, lived in sacred places, and inhabited areas with people of great spiritual power. These virtuous actions made them immune to death. Reference 2: ""To them, he replied, 'Death, O lords of men, hath no power over us! I shall tell ye the reason briefly and intelligibly. We perform our own sacred duties; therefore, have we no fear of death; we speak well of Brahmanas but never think any ill of them; therefore hath death no terror for us..."" Question 3: What was the reaction of the Haihaya princes upon hearing the Muni's explanation of why death had no power over Brahmanas, and what did they request from the Muni? Answer 3: The Haihaya princes were struck with bewilderment and wondered at the miraculous revival of the Brahmana. They requested the Muni to divulge the reason for this miraculous event, expressing their desire to hear it if it could be revealed. Reference 3: ""What a marvel! How hath the dead come to life again? Is it the power of his austere virtue by which he hath revived again? We long to hear this, O Brahmana, if, indeed, it can be divulged?"" Question 4: How did the Muni explain the reason for the Brahmana's revival, and what advice did he offer to the Haihaya princes? Answer 4: The Muni explained that the Brahmanas were free from the fear of death due to their virtuous actions, including performing sacred duties, speaking well of Brahmanas, practicing hospitality, living in sacred places, and associating with spiritually powerful individuals. He advised the princes to return to their country, cured of worldly vanity, and assured them that they had no fear of sin. Reference 4: ""I have briefly told ye all! Return ye now all together, cured of all worldly vanity. Ye have no fear of sin!""","[0.2456597536802292, -0.08883479982614517, -0.26504579186439514, 0.12587709724903107, 0.3983561396598816, -0.2365417182445526, 0.03221120312809944, 0.22147218883037567, -0.6464622020721436, 0.005291762761771679, -0.005619929172098637, 0.3964397609233856, 0.2590300142765045, -0.3803706765174866, 0.22288082540035248, -0.253313273191452, -0.09137137234210968, 0.165615975856781, -0.04152500629425049, 0.04161769896745682, -0.17149609327316284, 0.08540590852499008, -0.10198016464710236, 0.34740447998046875, 0.2884425222873688, 0.06446561217308044, 0.0979393869638443, 0.3928098678588867, -0.2008732706308365, -0.48062825202941895, 0.06454082578420639, -0.5431755781173706, -0.04597363993525505, 0.1468018889427185, -0.0001006489183055237, -0.02524707466363907, 0.26226910948753357, 0.025162383913993835, -0.010079784318804741, 0.28942954540252686, -0.13082724809646606, 0.09627088159322739, -0.24631892144680023, -0.1616518348455429, -0.07745007425546646, 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Do thou listen to her words! Tarkshya had asked, saying, 'Excellent lady, what is the best thing for a man to do here below, and how must he act so that he may not deviate from (the path of) virtue. Tell me all this, O beautiful lady, so that instructed by thee, I may not fall away from the path of virtue! When and how must one offer oblations to the (sacred) fire and when must he worship so that virtue may not be compromised? Tell me all this, O excellent lady, so that I may live without any passions, craving, or desire, in this world.' ""Markandeya continued, 'Thus questioned by that cheerful Muni and seeing him eager to learn and endued with high intelligence, Saraswati addressed these pious and beneficial words to the Brahmana, Tarkshya.' ""Saraswati said, 'He who is engaged in the study of the Vedas, and with sanctity and equanimity perceives the supreme Godhead in his proper sphere, ascends the celestial regions and attains supreme beatitude with the Immortals. Many large, beautiful, pellucid and sacred lakes are there, abounding with fish, flowers, and golden lilies. They are like shrines and their very sight is calculated to assuage grief. Pious men, distinctively worshipped by virtuous well-adorned golden-complexioned Apsaras, dwell in contentment on the shores of those lakes. He who giveth cows (to Brahmanas) attaineth the highest regions; by giving bullocks he reacheth the solar regions, by giving clothes he getteth to the lunar world, and by giving gold he attaineth to the state of the Immortals. He who giveth a beautiful cow with a fine calf, and which is easily milked and which doth not run away, is (destined) to live for as many years in the celestial regions as there are hairs on the body of that animal. He who giveth a fine, strong, powerful, young bullock, capable of drawing the plough and bearing burdens, reacheth the regions attained by men who give ten cows. When a man bestoweth a well-caparisoned kapila cow with a brazen milk-pail and with money given afterwards, that cow becoming, by its own distinguished qualities, a giver of everything reacheth the side of the man who gave her away. He who giveth away cows, reapeth innumerable fruits of his action, measured by the hairs on the body of that animal. He also saveth (from perdition) in the next world his sons and grandsons and ancestors to the seventh generation. He who presenteth to a Brahmana, sesamum made up in the form of a cow, having horns made of gold, with money besides, and a brazen milk-pail, subsequently attaineth easily to the regions of the Vasus. By his own acts man descends into the darksome lower regions, infested by evil spirits (of his own passions) like a ship tossed by the storm in the high seas; but the gift of kine to Brahmanas saves him in the next world. He who giveth his daughter in marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas and who duly maketh other presents, attaineth to the regions of Purandara. O Tarkshya, the virtuous man who is constant in presenting oblations to the sacred fire for seven years, sanctifieth by his own action seven generations up and down.' ""Tarkshya said, 'O beautiful lady, explain to me who ask thee, the rules for the maintenance of the sacred fire as inculcated in the Vedas. I shall now learn from thee the time-honoured rules for perpetually keeping up the sacred fire.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXXV ""Markandeya continued, 'O thou conqueror of hostile cities, in this connection Saraswati too, when interrogated by that intelligent Muni Tarkshya, had said (this). Do thou listen to her words! Tarkshya had asked, saying, 'Excellent lady, what is the best thing for a man to do here below, and how must he act so that he may not deviate from (the path of) virtue. Tell me all this, O beautiful lady, so that instructed by thee, I may not fall away from the path of virtue! When and how must one offer oblations to the (sacred) fire and when must he worship so that virtue may not be compromised? Tell me all this, O excellent lady, so that I may live without any passions, craving, or desire, in this world.' ""Markandeya continued, 'Thus questioned by that cheerful Muni and seeing him eager to learn and endued with high intelligence, Saraswati addressed these pious and beneficial words to the Brahmana, Tarkshya.' ""Saraswati said, 'He who is engaged in the study of the Vedas, and with sanctity and equanimity perceives the supreme Godhead in his proper sphere, ascends the celestial regions and attains supreme beatitude with the Immortals. Many large, beautiful, pellucid and sacred lakes are there, abounding with fish, flowers, and golden lilies. They are like shrines and their very sight is calculated to assuage grief. Pious men, distinctively worshipped by virtuous well-adorned golden-complexioned Apsaras, dwell in contentment on the shores of those lakes. He who giveth cows (to Brahmanas) attaineth the highest regions; by giving bullocks he reacheth the solar regions, by giving clothes he getteth to the lunar world, and by giving gold he attaineth to the state of the Immortals. He who giveth a beautiful cow with a fine calf, and which is easily milked and which doth not run away, is (destined) to live for as many years in the celestial regions as there are hairs on the body of that animal. He who giveth a fine, strong, powerful, young bullock, capable of drawing the plough and bearing burdens, reacheth the regions attained by men who give ten cows. When a man bestoweth a well-caparisoned kapila cow with a brazen milk-pail and with money given afterwards, that cow becoming, by its own distinguished qualities, a giver of everything reacheth the side of the man who gave her away. He who giveth away cows, reapeth innumerable fruits of his action, measured by the hairs on the body of that animal. He also saveth (from perdition) in the next world his sons and grandsons and ancestors to the seventh generation. He who presenteth to a Brahmana, sesamum made up in the form of a cow, having horns made of gold, with money besides, and a brazen milk-pail, subsequently attaineth easily to the regions of the Vasus. By his own acts man descends into the darksome lower regions, infested by evil spirits (of his own passions) like a ship tossed by the storm in the high seas; but the gift of kine to Brahmanas saves him in the next world. He who giveth his daughter in marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas and who duly maketh other presents, attaineth to the regions of Purandara. O Tarkshya, the virtuous man who is constant in presenting oblations to the sacred fire for seven years, sanctifieth by his own action seven generations up and down.' ""Tarkshya said, 'O beautiful lady, explain to me who ask thee, the rules for the maintenance of the sacred fire as inculcated in the Vedas. I shall now learn from thee the time-honoured rules for perpetually keeping up the sacred fire.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Muni Tarkshya inquire from Saraswati, and why did he seek her guidance? Answer 1: Muni Tarkshya inquired from Saraswati about the best course of action for a man to follow in order to live a virtuous life and avoid deviating from the path of virtue. He sought her guidance to understand how to offer oblations to the sacred fire and when to perform worship to maintain his virtue. Reference 1: ""Tarkshya had asked, saying, 'Excellent lady, what is the best thing for a man to do here below, and how must he act so that he may not deviate from (the path of) virtue. Tell me all this, O beautiful lady, so that instructed by thee, I may not fall away from the path of virtue! When and how must one offer oblations to the (sacred) fire and when must he worship so that virtue may not be compromised?"" Question 2: What did Saraswati advise Muni Tarkshya regarding acts of charity and their consequences in terms of attaining heavenly regions? Answer 2: Saraswati advised Muni Tarkshya that giving cows to Brahmanas leads to ascending celestial regions. Specifically, she mentioned that giving cows results in attaining the highest regions, giving bullocks leads to reaching the solar regions, giving clothes brings one to the lunar world, and giving gold results in attaining the state of the Immortals. She also explained the merit associated with the type of cow or bullock given and its impact on the donor's future. Reference 2: ""He who giveth cows (to Brahmanas) attaineth the highest regions; by giving bullocks he reacheth the solar regions, by giving clothes he getteth to the lunar world, and by giving gold he attaineth to the state of the Immortals."" Question 3: How did Saraswati describe the significance of giving cows and its impact on the donor's afterlife and future generations? Answer 3: Saraswati explained that when a person gives a cow, especially a cow with a calf, that is easily milked and does not run away, they are destined to live for as many years in the celestial regions as there are hairs on the body of that cow. Additionally, such an act of charity saves the donor's sons, grandsons, and ancestors up to the seventh generation from perdition in the next world. Reference 3: ""He who giveth a beautiful cow with a fine calf, and which is easily milked and which doth not run away, is (destined) to live for as many years in the celestial regions as there are hairs on the body of that animal. He who giveth away cows, reapeth innumerable fruits of his action, measured by the hairs on the body of that animal. He also saveth (from perdition) in the next world his sons and grandsons and ancestors to the seventh generation."" Question 4: What did Muni Tarkshya request from Saraswati, and why did he seek her guidance on this matter? Answer 4: Muni Tarkshya requested Saraswati to explain the rules for the maintenance of the sacred fire as prescribed in the Vedas. He sought her guidance on this matter to learn the time-honored rules for perpetually maintaining the sacred fire. Reference 4: ""O beautiful lady, explain to me who ask thee, the rules for the maintenance of the sacred fire as inculcated in the Vedas. 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And then, O lord of the earth, men and creatures endued with small strength and vitality, becoming hungry die by thousands. And then, O lord of men, seven blazing Suns, appearing in the firmament, drink up all the waters of the Earth that are in rivers or seas. And, O bull of the Bharata race, then also everything of the nature of wood and grass that is wet to dry, is consumed and reduced to ashes. And then, O Bharata, the fire called Samvartaka impelled by the winds appeareth on the earth that hath already been dried to cinders by the seven Suns. And then that fire, penetrating through the Earth and making its appearance, in the nether regions also, begetteth great terror in the hearts of the gods, the Danavas and the Yakshas. And, O lord of the earth, consuming the nether regions as also everything upon this Earth that fire destroyeth all things in a moment. And that fire called Samvartaka aided by that inauspicious wind, consumeth this world extending for hundreds and thousands of yojanas. And that lord of all things, that fire, blazing forth in effulgence consumeth this universe with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas. And there rise in the sky deep masses of clouds, looking like herds of elephants and decked with wreaths of lightning that are wonderful to behold. And some of those clouds are of the hue of the blue lotus; and some are of the hue of the water-lily; and some resemble in tint the filaments of the lotus and some are purple and some are yellow as turmeric and some of the hue of the crows' egg. And some are bright as the petals of the lotus and some red as vermillion. And some resemble palatial cities in shape and some herds of elephants. And some are of the form of lizards and some of crocodiles and sharks. And, O king, the clouds that gather in the sky on the occasion are terrible to behold and wreathed with lightnings, roar frightfully. And those vapoury masses, charged with rain, soon cover the entire welkin. And, O king, those masses of vapour then flood with water the whole earth with her mountains and forests and mines. And, O bull among men, urged by the Supreme Lord those clouds roaring frightfully, soon flood over the entire surface of the earth. And pouring in a great quantity of water and filling the whole earth, they quench that terrible inauspicious fire (of which I have already spoken to thee). And urged by the illustrious Lord those clouds filling the earth with their downpour shower incessantly for twelve years. And then, O Bharata, the Ocean oversteps his continents, the mountains sunder in fragments, and the Earth sinks under the increasing flood. And then moved on a sudden by the impetus of the wind, those clouds wander along the entire expanse of the firmament and disappear from the view. And then, O ruler of men, the Self-create Lord--the first Cause of everything--having his abode in the lotus, drinketh those terrible winds and goeth to sleep, O Bharata! 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""O king, towards the end of those thousands of years constituting the four Yugas and when the lives of men become so short, a drought occurs extending for many years. And then, O lord of the earth, men and creatures endued with small strength and vitality, becoming hungry die by thousands. And then, O lord of men, seven blazing Suns, appearing in the firmament, drink up all the waters of the Earth that are in rivers or seas. And, O bull of the Bharata race, then also everything of the nature of wood and grass that is wet to dry, is consumed and reduced to ashes. And then, O Bharata, the fire called Samvartaka impelled by the winds appeareth on the earth that hath already been dried to cinders by the seven Suns. And then that fire, penetrating through the Earth and making its appearance, in the nether regions also, begetteth great terror in the hearts of the gods, the Danavas and the Yakshas. And, O lord of the earth, consuming the nether regions as also everything upon this Earth that fire destroyeth all things in a moment. And that fire called Samvartaka aided by that inauspicious wind, consumeth this world extending for hundreds and thousands of yojanas. And that lord of all things, that fire, blazing forth in effulgence consumeth this universe with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas. And there rise in the sky deep masses of clouds, looking like herds of elephants and decked with wreaths of lightning that are wonderful to behold. And some of those clouds are of the hue of the blue lotus; and some are of the hue of the water-lily; and some resemble in tint the filaments of the lotus and some are purple and some are yellow as turmeric and some of the hue of the crows' egg. And some are bright as the petals of the lotus and some red as vermillion. And some resemble palatial cities in shape and some herds of elephants. And some are of the form of lizards and some of crocodiles and sharks. And, O king, the clouds that gather in the sky on the occasion are terrible to behold and wreathed with lightnings, roar frightfully. And those vapoury masses, charged with rain, soon cover the entire welkin. And, O king, those masses of vapour then flood with water the whole earth with her mountains and forests and mines. And, O bull among men, urged by the Supreme Lord those clouds roaring frightfully, soon flood over the entire surface of the earth. And pouring in a great quantity of water and filling the whole earth, they quench that terrible inauspicious fire (of which I have already spoken to thee). And urged by the illustrious Lord those clouds filling the earth with their downpour shower incessantly for twelve years. And then, O Bharata, the Ocean oversteps his continents, the mountains sunder in fragments, and the Earth sinks under the increasing flood. And then moved on a sudden by the impetus of the wind, those clouds wander along the entire expanse of the firmament and disappear from the view. And then, O ruler of men, the Self-create Lord--the first Cause of everything--having his abode in the lotus, drinketh those terrible winds and goeth to sleep, O Bharata! Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What catastrophic events are described in this passage, and how do they affect the Earth and its inhabitants? Answer 1: The passage describes a series of catastrophic events that occur towards the end of the four Yugas (ages). These events include a prolonged drought lasting for many years, during which people and creatures with diminished vitality die due to hunger. Following this, seven blazing Suns appear in the sky and dry up all the Earth's water sources, including rivers and seas. Additionally, all vegetation that is wet becomes dry and is reduced to ashes. Subsequently, a fire called Samvartaka, driven by the winds, emerges on Earth, causing terror among gods, Danavas, Yakshas, and others. This fire penetrates the Earth and extends to the nether regions, ultimately consuming the entire world, including gods, Asuras, Gandharvas, Yakshas, Snakes, and Rakshasas. However, this destruction is followed by the arrival of massive clouds that fill the sky and bring about torrential rain, quenching the destructive fire and flooding the Earth. Reference 1: ""O king, towards the end of those thousands of years constituting the four Yugas and when the lives of men become so short, a drought occurs extending for many years... those clouds gathering in the sky on the occasion are terrible to behold and wreathed with lightnings, roar frightfully."" Question 2: What is the role of the fire called Samvartaka in these apocalyptic events, and how does it contribute to the destruction of the world? Answer 2: The fire called Samvartaka plays a crucial role in the apocalyptic events described in the passage. It appears on Earth after the prolonged drought and the drying up of all water sources by the seven Suns. Samvartaka is described as an inauspicious fire that, aided by inauspicious winds, consumes the entire world. It penetrates both the surface of the Earth and the nether regions, causing great terror among celestial beings. This fire is responsible for the initial destruction of the world, reducing it to cinders. Reference 2: ""And then, O Bharata, the fire called Samvartaka impelled by the winds appeareth on the earth that hath already been dried to cinders by the seven Suns... and that fire, blazing forth in effulgence, consumeth this universe with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas."" Question 3: How do the clouds described in the passage contribute to the reversal of the destructive events, and what is their significance in the narrative? Answer 3: The clouds described in the passage play a vital role in reversing the destructive events. After the catastrophic drought and the fiery destruction caused by Samvartaka, these clouds appear in the sky. They are characterized by their immense size, various colors, and thunderous roars. The significance of these clouds lies in their ability to bring about a massive downpour of rain that lasts for twelve years. This torrential rain floods the Earth, extinguishing the inauspicious fire and replenishing the planet with water. The clouds, therefore, symbolize a natural and rejuvenating force that counteracts the destructive elements and restores balance to the world. Reference 3: ""And then moved on a sudden by the impetus of the wind, those clouds wander along the entire expanse of the firmament and disappear from the view. And then, O ruler of men, the Self-create Lord--the first Cause of everything--having his abode in the lotus, drinketh those terrible winds and goeth to sleep, O Bharata!"" Question 4: What is the ultimate outcome of these catastrophic events, and how does the passage suggest the cyclical nature of creation and destruction? Answer 4: The ultimate outcome of the catastrophic events described in the passage is a cyclical one. After the destructive phases of drought, fire, and flooding, the narrative suggests a return to equilibrium. The destructive forces are eventually countered by the appearance of rejuvenating clouds and the subsequent rainfall. The passage implies that creation and destruction are part of a continuous cycle in the universe, with periods of devastation followed by renewal. Additionally, it highlights the idea that even in the face of immense destruction, there is a natural order and balance that restores harmony to the world. Reference 4: The entire passage, with its description of destructive events followed by the arrival of replenishing rains and the eventual slumber of the Self-create Lord, symbolizes the cyclical nature of creation and destruction.","[0.032577089965343475, -0.045852161943912506, -0.2406952828168869, 0.2374066859483719, 0.44658148288726807, -0.2624185383319855, -0.11711021512746811, 0.06574149429798126, 0.01210938673466444, 0.06171588599681854, 0.02776852250099182, 0.24748243391513824, -0.04259747266769409, -0.3721930682659149, 0.08794847875833511, -0.5417149662971497, 0.041418980807065964, -0.09217149019241333, -0.4602881371974945, 0.05312374234199524, -0.28079646825790405, 0.16213065385818481, 0.1506170630455017, 0.15711335837841034, -0.06003526598215103, -0.29194873571395874, -0.12719380855560303, 0.18116429448127747, -0.38147637248039246, -0.19098998606204987, -0.10511431097984314, -0.06509765982627869, 0.04919368401169777, 0.5400943160057068, -9.20191960176453e-05, 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And no one will ask for a girl (for purposes of marriage) and no one will give away a girl (for such purposes), but the girls will themselves choose their lords, when the end of the Yuga comes. And the kings of the earth with souls steeped in ignorance, and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be mlecchified. And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right. And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old. And cowards will have the reputation of bravery and the brave will be cheerless like cowards. And towards the end of the Yuga men will cease to trust one another. And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no remnants of their orders. And all men towards the end of the Yuga will become members of one common order, without distinction of any kind. And sires will not forgive sons, and sons will not forgive sires. And when the end approaches, wives will not wait upon and serve their husbands. And at such a time men will seek those countries where wheat and barley form the staple food. And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another's acts. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelop the whole earth, and the life of man will then be measured by sixteen years, on attaining to which age death will ensue. And girls of five or six years of age will bring forth children and boys of seven or eight years of age will become fathers. And, O tiger among kings, when the end of the Yuga will come, the wife will never be content with her husband, nor the husband with his wife. And the possessions of men will never be much, and people will falsely bear the marks of religion, and jealousy and malice will fill the world. And no one will, at that time, be a giver (of wealth or anything else) in respect to any one else. And the inhabited regions of the earth will be afflicted with dearth and famine, and the highways will be filled with lustful men and women of evil repute. And, at such a time, the women will also entertain an aversion towards their husbands. And without doubt all men will adopt the behaviour of the mlecchas, become omnivorous without distinction, and cruel in all their acts, when the end of the Yuga will come. And, O thou foremost of the Bharatas, urged by avarice, men will, at that time, deceive one another when they sell and purchase. And without a knowledge of the ordinance, men will perform ceremonies and rites, and, 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: wives and wealth. And no one will ask for a girl (for purposes of marriage) and no one will give away a girl (for such purposes), but the girls will themselves choose their lords, when the end of the Yuga comes. And the kings of the earth with souls steeped in ignorance, and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be mlecchified. And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right. And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old. And cowards will have the reputation of bravery and the brave will be cheerless like cowards. And towards the end of the Yuga men will cease to trust one another. And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no remnants of their orders. And all men towards the end of the Yuga will become members of one common order, without distinction of any kind. And sires will not forgive sons, and sons will not forgive sires. And when the end approaches, wives will not wait upon and serve their husbands. And at such a time men will seek those countries where wheat and barley form the staple food. And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another's acts. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelop the whole earth, and the life of man will then be measured by sixteen years, on attaining to which age death will ensue. And girls of five or six years of age will bring forth children and boys of seven or eight years of age will become fathers. And, O tiger among kings, when the end of the Yuga will come, the wife will never be content with her husband, nor the husband with his wife. And the possessions of men will never be much, and people will falsely bear the marks of religion, and jealousy and malice will fill the world. And no one will, at that time, be a giver (of wealth or anything else) in respect to any one else. And the inhabited regions of the earth will be afflicted with dearth and famine, and the highways will be filled with lustful men and women of evil repute. And, at such a time, the women will also entertain an aversion towards their husbands. And without doubt all men will adopt the behaviour of the mlecchas, become omnivorous without distinction, and cruel in all their acts, when the end of the Yuga will come. And, O thou foremost of the Bharatas, urged by avarice, men will, at that time, deceive one another when they sell and purchase. And without a knowledge of the ordinance, men will perform ceremonies and rites, and, Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What are some of the societal and behavioral changes that are prophesied to occur towards the end of the Yuga, according to the passage? Answer 1: The passage describes several societal and behavioral changes that are predicted to occur towards the end of the Yuga. These include a breakdown in traditional social orders, with people from different classes mingling without distinction. Trust among individuals will erode, and deception will become common in transactions. Marital relationships will deteriorate, and men and women will have aversions toward each other. Children will become parents at a very young age, and the world will experience a shortage of food. There will be a decline in virtuous conduct, with increasing sin and deceit. Overall, the passage paints a picture of moral and social decay as the Yuga approaches its end. Reference 1: ""And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right... And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another."" Question 2: How will the relationships between husbands and wives change as the Yuga approaches its end, according to the passage? Answer 2: The passage foretells that as the Yuga nears its end, the relationships between husbands and wives will undergo a significant transformation. Wives will no longer be content with their husbands, and husbands will no longer be content with their wives. This suggests a breakdown of marital harmony and fidelity, with spouses becoming dissatisfied with each other. The passage indicates that this shift in marital dynamics will be one of the signs of the deteriorating moral and social conditions during that time. Reference 2: ""And, O tiger among kings, when the end of the Yuga will come, the wife will never be content with her husband, nor the husband with his wife."" Question 3: How will the age and behavior of individuals change towards the end of the Yuga, as mentioned in the passage? Answer 3: Towards the end of the Yuga, according to the passage, several changes in the age and behavior of individuals are predicted. People's lifespans will shorten, with the average life expectancy being only sixteen years. Children as young as five or six years old will give birth, and boys as young as seven or eight years old will become fathers. This indicates extreme precocity in reproduction. Additionally, individuals will become omnivorous without distinction, and their behavior will become cruel and deceitful. They will engage in deceptive practices when buying and selling, and they will falsely bear the marks of religion. Overall, the passage suggests a decline in both physical and moral aspects of human life. Reference 3: ""And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another's acts... and boys of seven or eight years of age will become fathers... and cruelty will fill the world."" Question 4: How does the passage depict the state of trust, morality, and religion as the Yuga approaches its end? Answer 4: The passage portrays a bleak picture of trust, morality, and religion deteriorating as the Yuga approaches its end. Trust among individuals will diminish, and deception will become common in transactions, with people deceiving each other in buying and selling. Moral values will decline, and sin will increase, while virtue will fade away. People will falsely bear the marks of religion, indicating a lack of genuine spiritual adherence. Offerings and ceremonies meant to gratify the gods, such as Sraddhas, will cease to be performed. The passage underscores the overall decline in ethical and religious principles during this period. Reference 4: ""And, at such a time, the women will also entertain an aversion towards their husbands... without a knowledge of the ordinance, men will perform ceremonies and rites... and jealousy and malice will fill the world.""","[0.24197860062122345, 0.14855150878429413, -0.21588024497032166, 0.2430780678987503, 0.27231499552726746, -0.1991293579339981, -0.31611648201942444, 0.07285141199827194, 0.26236405968666077, 0.13258719444274902, 0.22454619407653809, 0.17355433106422424, 0.1127469465136528, -0.12972009181976318, -0.10897453874349594, -0.4061616063117981, 0.1299436092376709, 0.2144145965576172, -0.14378760755062103, -0.15038426220417023, -0.24445375800132751, 0.11335539817810059, 0.20083841681480408, 0.1961318403482437, 0.12719178199768066, -0.22970212996006012, -0.0738578587770462, 0.45362216234207153, -0.6672465205192566, -0.13497097790241241, -0.0800081193447113, 0.06841801851987839, 0.09130728989839554, -0.024971673265099525, -9.653106098994613e-05, -0.35254785418510437, 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We desire now to hear of the greatness of the royal Kshatriyas!"" Thus addressed by them, the great Rishi Markandeya spoke, 'Listen now to the greatness of the royal Kshatriyas. A certain king of the name of Suhotra belonging to the Kuru race went on a visit to the great Rishis. And as he was returning from that visit, he beheld king Sivi the son of Usinara, seated on his car, and as each came before the other, each saluted the other as best befitted his age and each regarding himself as the equal of the other in respect of qualities, refused to give the way to the other. And at this juncture Narada appeared there, and beholding what had happened, the celestial Rishi asked, 'Why is it that ye both stand here blocking each other's way?' And thus questioned both of them spoke to Narada saying, 'O holy one, do not speak so. The sages of old have declared that the way should be given to one who is superior or to him that is abler. We, however, that stand blocking each other's way are equal to each other in every respect. Judged properly there is no superiority amongst us.' Thus addressed by them, Narada recited three slokas. (They are these), 'O thou of the Kuru race, he that is wicked behaveth wickedly even unto him that is humble; he also that is humble behaveth with humility and honestly unto him that is wicked! He that is honest behaveth honestly even towards the dishonest. Why should he not behave honestly towards him that is honest? He that is honest regardeth the service that is done to him, as if it were a hundred times greater than it is. Is this not current amongst the gods themselves? Certainly it is the royal son of Usinara who is possessed of goodness that is greater than thine. One should conquer the mean by charity; the untruthful by truth, the man of wicked deeds by forgiveness; and the dishonest by honesty. Both of you are large-hearted. Let one amongst you stand aside, according to the indication of the above slokas.' And having said so Narada became silent, and hearing what Narada had said the king of the Kuru race walking round Sivi, and praising his numerous achievements, gave him the way and went on in his course. It was even thus that Narada had described the high blessedness of the royal Kshatriyas.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXLIII Vaisampayana said, ""Then the sons of Pandu again addressed Markandeya saying, 'Thou hast told us of greatness of Brahmanas. We desire now to hear of the greatness of the royal Kshatriyas!"" Thus addressed by them, the great Rishi Markandeya spoke, 'Listen now to the greatness of the royal Kshatriyas. A certain king of the name of Suhotra belonging to the Kuru race went on a visit to the great Rishis. And as he was returning from that visit, he beheld king Sivi the son of Usinara, seated on his car, and as each came before the other, each saluted the other as best befitted his age and each regarding himself as the equal of the other in respect of qualities, refused to give the way to the other. And at this juncture Narada appeared there, and beholding what had happened, the celestial Rishi asked, 'Why is it that ye both stand here blocking each other's way?' And thus questioned both of them spoke to Narada saying, 'O holy one, do not speak so. The sages of old have declared that the way should be given to one who is superior or to him that is abler. We, however, that stand blocking each other's way are equal to each other in every respect. Judged properly there is no superiority amongst us.' Thus addressed by them, Narada recited three slokas. (They are these), 'O thou of the Kuru race, he that is wicked behaveth wickedly even unto him that is humble; he also that is humble behaveth with humility and honestly unto him that is wicked! He that is honest behaveth honestly even towards the dishonest. Why should he not behave honestly towards him that is honest? He that is honest regardeth the service that is done to him, as if it were a hundred times greater than it is. Is this not current amongst the gods themselves? Certainly it is the royal son of Usinara who is possessed of goodness that is greater than thine. One should conquer the mean by charity; the untruthful by truth, the man of wicked deeds by forgiveness; and the dishonest by honesty. Both of you are large-hearted. Let one amongst you stand aside, according to the indication of the above slokas.' And having said so Narada became silent, and hearing what Narada had said the king of the Kuru race walking round Sivi, and praising his numerous achievements, gave him the way and went on in his course. It was even thus that Narada had described the high blessedness of the royal Kshatriyas.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the two kings involved in the incident described in the passage, and why did they refuse to give way to each other on the road? Answer 1: The two kings involved in the incident were King Suhotra of the Kuru race and King Sivi, the son of Usinara. They refused to give way to each other on the road because both kings considered themselves equal in terms of their qualities and abilities, and they believed that neither was superior to the other. This led to a standoff where neither king would yield the right of way to the other. Reference 1: ""A certain king of the name of Suhotra belonging to the Kuru race went on a visit to the great Rishis. And as he was returning from that visit, he beheld king Sivi the son of Usinara, seated on his car, and as each came before the other, each saluted the other as best befitted his age and each regarding himself as the equal of the other in respect of qualities, refused to give the way to the other."" Question 2: How did Narada intervene in the situation, and what advice did he offer to resolve the standoff between the two kings? Answer 2: Narada intervened by questioning both King Suhotra and King Sivi about their refusal to give way to each other. He reminded them of the principles of righteousness and suggested that they should follow the wisdom of ancient sages. Narada recited three slokas to emphasize that even when two individuals are equal in many respects, one should yield to the other as a gesture of humility and goodness. He pointed out that it was the royal son of Usinara, King Sivi, who possessed greater goodness, and thus, he should be given the way. Reference 2: ""Thus addressed by them, Narada recited three slokas... Let one amongst you stand aside, according to the indication of the above slokas."" Question 3: What was the outcome of Narada's intervention, and how did King Suhotra respond to Narada's advice? Answer 3: In response to Narada's advice and recitation of slokas, King Suhotra of the Kuru race chose to follow the path of humility and goodness. He walked around King Sivi, praising his numerous achievements, and then gave King Sivi the way on the road. King Suhotra acknowledged King Sivi's greater goodness and blessedness, thus resolving the standoff between them and demonstrating his humility and respect for the royal son of Usinara. Reference 3: ""And having said so Narada became silent, and hearing what Narada had said, the king of the Kuru race walking round Sivi, and praising his numerous achievements, gave him the way and went on in his course.""","[-0.022127598524093628, -0.031146207824349403, -0.16885732114315033, 0.3649476170539856, 0.3613162636756897, -0.20525071024894714, -0.16136913001537323, 0.19367218017578125, -0.4020058214664459, 0.17922140657901764, 0.015473533421754837, 0.038009755313396454, 0.3111782968044281, -0.6628246903419495, 0.08901121467351913, -0.3907041847705841, -0.0025544697418808937, 0.1047329232096672, 0.2677798271179199, -0.17536547780036926, -0.20368137955665588, 0.0016529192216694355, -0.1310451477766037, 0.1989957094192505, 0.05384810268878937, 0.003385330783203244, 0.24386721849441528, 0.24243329465389252, -0.266690731048584, -0.5801973342895508, 0.11919306963682175, -0.11307409405708313, -0.015242013148963451, 0.22738215327262878, -0.00010310882498743013, -0.11592426896095276, 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And Markandeya answered them, saying, 'There is without doubt, a royal sage of the name of Indradyumna and his virtue having diminished, he fell from heaven, crying, 'My achievements are lost!' And he came unto me and asked, 'Dost thou know me?' And I answered him, saying, 'From our anxiety to acquire religious merit we do not confine ourselves to any home. We live but for a night in the same village or town. A person like us, therefore, cannot possibly know thy pursuits. The fasts and vows we observe render us weak in body and unable to follow any worldly pursuits on our own behalf. Hence, one like us cannot possibly know thee.' He then asked me, 'Is there any one who is longerlived than thou'? I answered him, saying, 'There liveth on the Himavat an owl of the name of Pravarakarna. He is older than I. He may know thee. The part of the Himavat where he dwelleth is far off from here.' And at this Indradyumna became a horse and carried me to where that owl lived and the king asked the owl, saying, 'Dost thou know me?' And the owl seemed to reflect for a moment and then said unto the king, 'I do not know thee.' And the royal sage Indradyumna thereupon asked the owl, 'Is there any one who is older than thou?' And thus asked the owl answered, saying, There is a lake of the name of Indradyumna. In that lake dwelleth a crane of the name of Nadijangha. He is older than we. Ask thou him.' And at this king Indradyumna taking both myself and the owl went to that lake where the crane Nadijangha dwelt. And that crane was asked by us, 'Dost thou know the king Indradyumna?' And the crane thereupon seemed to reflect a little and then said, 'I do not know king Indradyumna.' And the crane was asked by us, 'Is there any one who is older than thou?' And he answered us, saying, 'There dwelleth in this very lake a tortoise of the name of Akupara. He is older than I. He may know something of this king. Therefore, enquire ye of Akupara. And then that crane gave information to the tortoise, saying, 'It is intended by us to ask thee something. Please come to us.' And hearing this the tortoise came out of the lake to that part of the bank where we all were and as he came there we asked him, saying, 'Dost thou know this king Indradyumna?' And the tortoise reflected for a moment. And his eyes were filled with tears and his heart was much moved and he trembled all over and was nearly deprived of his senses. And he said with joined hands, 'Alas, do I not know this one? He had planted the sacrificial stake a thousand times at the time of kindling the sacrificial fire. This lake was excavated by the feet of the cows given away by this king unto the Brahmanas on the completion of the sacrifice. I have lived here ever since.' And after the tortoise had said all this, there came from the celestial regions a car. And an aerial voice was heard which said, addressing Indradyumna, 'Come thou and obtain the place thou deservest in heaven! Thy achievements are great! Come thou cheerfully to thy place! Here also are certain slokas: The report of virtuous deeds spreadeth over the earth and ascendeth to heaven. As long as that report lasts, so long is the doer said to be in heaven. The man whose evil deeds are bruited about, is said to fall down and live, as long as that evil report lasts in the lower regions. Therefore should man be virtuous in his acts if he is to gain Heaven. And he should seek refuge in virtue, abandoning a sinful heart.' ""And hearing these words, the king said, 'Let the car stay here as long as I do not take these old persons to the places whence I brought them. And having brought me and the owl Pravarakarna to our respective places, he went away, riding on that car, to the place that was fit for him. Being longlived, I witness all this."" Vaisampayana continued, ""It was thus that Markandeya narrated all this unto the son of Pandu. And after Markandeya finished, the sons of Pandu said, 'Blessed be thou! Thou hadst acted properly in causing king Indradyumna who had fallen from Heaven to regain his sphere!' And Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus raised the royal sage Nriga who had sunk in hell and caused him to regain Heaven!'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXLVIII Vaisampayana said, ""The sons of Pandu and those Rishis then asked Markandeya, 'Is there anybody that is blessed with longer life than thou?' And Markandeya answered them, saying, 'There is without doubt, a royal sage of the name of Indradyumna and his virtue having diminished, he fell from heaven, crying, 'My achievements are lost!' And he came unto me and asked, 'Dost thou know me?' And I answered him, saying, 'From our anxiety to acquire religious merit we do not confine ourselves to any home. We live but for a night in the same village or town. A person like us, therefore, cannot possibly know thy pursuits. The fasts and vows we observe render us weak in body and unable to follow any worldly pursuits on our own behalf. Hence, one like us cannot possibly know thee.' He then asked me, 'Is there any one who is longerlived than thou'? I answered him, saying, 'There liveth on the Himavat an owl of the name of Pravarakarna. He is older than I. He may know thee. The part of the Himavat where he dwelleth is far off from here.' And at this Indradyumna became a horse and carried me to where that owl lived and the king asked the owl, saying, 'Dost thou know me?' And the owl seemed to reflect for a moment and then said unto the king, 'I do not know thee.' And the royal sage Indradyumna thereupon asked the owl, 'Is there any one who is older than thou?' And thus asked the owl answered, saying, There is a lake of the name of Indradyumna. In that lake dwelleth a crane of the name of Nadijangha. He is older than we. Ask thou him.' And at this king Indradyumna taking both myself and the owl went to that lake where the crane Nadijangha dwelt. And that crane was asked by us, 'Dost thou know the king Indradyumna?' And the crane thereupon seemed to reflect a little and then said, 'I do not know king Indradyumna.' And the crane was asked by us, 'Is there any one who is older than thou?' And he answered us, saying, 'There dwelleth in this very lake a tortoise of the name of Akupara. He is older than I. He may know something of this king. Therefore, enquire ye of Akupara. And then that crane gave information to the tortoise, saying, 'It is intended by us to ask thee something. Please come to us.' And hearing this the tortoise came out of the lake to that part of the bank where we all were and as he came there we asked him, saying, 'Dost thou know this king Indradyumna?' And the tortoise reflected for a moment. And his eyes were filled with tears and his heart was much moved and he trembled all over and was nearly deprived of his senses. And he said with joined hands, 'Alas, do I not know this one? He had planted the sacrificial stake a thousand times at the time of kindling the sacrificial fire. This lake was excavated by the feet of the cows given away by this king unto the Brahmanas on the completion of the sacrifice. I have lived here ever since.' And after the tortoise had said all this, there came from the celestial regions a car. And an aerial voice was heard which said, addressing Indradyumna, 'Come thou and obtain the place thou deservest in heaven! Thy achievements are great! Come thou cheerfully to thy place! Here also are certain slokas: The report of virtuous deeds spreadeth over the earth and ascendeth to heaven. As long as that report lasts, so long is the doer said to be in heaven. The man whose evil deeds are bruited about, is said to fall down and live, as long as that evil report lasts in the lower regions. Therefore should man be virtuous in his acts if he is to gain Heaven. And he should seek refuge in virtue, abandoning a sinful heart.' ""And hearing these words, the king said, 'Let the car stay here as long as I do not take these old persons to the places whence I brought them. And having brought me and the owl Pravarakarna to our respective places, he went away, riding on that car, to the place that was fit for him. Being longlived, I witness all this."" Vaisampayana continued, ""It was thus that Markandeya narrated all this unto the son of Pandu. And after Markandeya finished, the sons of Pandu said, 'Blessed be thou! Thou hadst acted properly in causing king Indradyumna who had fallen from Heaven to regain his sphere!' And Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus raised the royal sage Nriga who had sunk in hell and caused him to regain Heaven!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is the royal sage mentioned in the passage, and what led him to seek out beings with longer lives than himself? Answer 1: The royal sage mentioned in the passage is King Indradyumna. He sought out beings with longer lives than himself because he had fallen from heaven due to a decrease in his virtue, and he wanted to find someone who could recognize him and vouch for his virtuous deeds. Reference 1: ""The sons of Pandu and those Rishis then asked Markandeya, 'Is there anybody that is blessed with longer life than thou?' And Markandeya answered them, saying, 'There is without doubt, a royal sage of the name of Indradyumna... He came unto me and asked, 'Dost thou know me?'"" Question 2: Who did King Indradyumna initially approach to inquire about beings with longer lives, and what was their response? Answer 2: King Indradyumna initially approached Markandeya to inquire about beings with longer lives. Markandeya, the great sage, responded to the king's question by explaining that he and his fellow ascetics did not have knowledge of worldly pursuits or individuals due to their ascetic practices and brief stays in villages. Markandeya redirected the king to seek out an owl named Pravarakarna. Reference 2: ""He then asked me, 'Is there any one who is longer-lived than thou'? I answered him, saying, 'There liveth on the Himavat an owl of the name of Pravarakarna. He is older than I. He may know thee.'"" Question 3: Who did King Indradyumna eventually find with a longer life, and what were the responses of the beings he encountered on his quest? Answer 3: King Indradyumna eventually found a tortoise named Akupara who had a longer life. When he asked the owl Pravarakarna and the crane Nadijangha about beings with longer lives, they directed him to Akupara. The crane Nadijangha told King Indradyumna that Akupara was older and might know about the king. When the king inquired of Akupara, the tortoise recognized him and spoke of the king's virtuous deeds. Reference 3: ""And hearing this the tortoise came out of the lake to that part of the bank where we all were and as he came there we asked him, saying, 'Dost thou know this king Indradyumna?' And the tortoise reflected for a moment... 'He had planted the sacrificial stake a thousand times at the time of kindling the sacrificial fire. This lake was excavated by the feet of the cows given away by this king unto the Brahmanas on the completion of the sacrifice.'"" Question 4: What was the outcome of King Indradyumna's encounter with Akupara, and how did he ultimately return to his rightful place in heaven? Answer 4: When King Indradyumna met Akupara, the tortoise recognized him and recounted his virtuous deeds. Following this encounter, a celestial car appeared from the heavens, and an aerial voice assured King Indradyumna that he had regained his place in heaven due to his great achievements and virtues. The car offered to take him to his celestial abode, and King Indradyumna agreed, provided that he could first return Markandeya and the owl Pravarakarna to their respective places of dwelling. After fulfilling this, King Indradyumna ascended to his rightful place in heaven. Reference 4: ""And after Markandeya finished, the sons of Pandu said, 'Blessed be thou! Thou hadst acted properly in causing king Indradyumna who had fallen from Heaven to regain his sphere!' And Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus raised the royal sage Nriga who had sunk in hell and caused him to regain Heaven!'""","[0.13407883048057556, -0.008679102174937725, -0.3044971525669098, 0.2181016355752945, 0.28297916054725647, -0.3051352798938751, -0.07510222494602203, 0.20377330482006073, -0.343102365732193, 0.3527900278568268, 0.05364608392119408, 0.11521674692630768, 0.2120276391506195, -0.705204427242279, 0.20192347466945648, -0.408853143453598, 0.05129485949873924, -0.04442021995782852, 0.2382405698299408, -0.05762080103158951, -0.19706091284751892, 0.15170489251613617, -0.15441112220287323, 0.41905301809310913, 0.24464313685894012, 0.03255805745720863, -0.13212943077087402, 0.27944695949554443, -0.05302617326378822, -0.46119049191474915, -0.15913812816143036, -0.3980553150177002, -0.09071692079305649, 0.1990208476781845, -0.00010288223711540923, -0.0718868225812912, 0.2923469841480255, 0.027386263012886047, -0.09881582111120224, 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""Markandeya said, 'O great king, O Yudhishthira, the rules about charity which thou wishest to hear from me are always highly regarded by me. Listen now to the mysteries of charity as expounded in the sruti and the smritis! A man that performs a sraddha in the conjunction called Gajacchaya at a place that is fanned by the leaves of the Aswattha tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas. O king, he that foundeth a dharmasala and established there a person to look after all comers, is crowned with the merits of all the sacrifices. He that giveth away a horse at a tirtha where the current of the river runneth in a direction opposite to its general course, reapeth merit that is inexhaustible. The guest that comes to one's house for food is none other than Indra himself. If he is entertained with food, Indra himself conferreth on the best merit that is inexhaustible. As men cross seas by vessels, so are the givers mentioned above are saved from all their sins. So what is given unto Brahmanas produceth, like gift of curds, inexhaustible merits. A gift on particular lunations produceth merit that is twice as much as a gift on other days. That in a particular season produceth merit ten times greater that in other seasons. That in a particular year produceth merit a hundred times greater than in other years. And lastly, a gift on the last day of the last month of the year produceth merit that is inexhaustible. A gift also that is made while the Sun is on the solstitial points, one again that is made on the last day of the Sun's path through Libra, Aries, Gemini, Virgo, and Pisces, a gift again during eclipses of the Moon and the Sun, produce merit that is inexhaustible. The learned have also said that gifts made during the seasons produce merit that is ten times, those made during the change of seasons, a hundred times--and those made during the days when Rahu is visible, a thousand times--greater than what is produced by gifts at other time; while a gift made on the last day of the Sun's course through Libra and Aries produces merit that knows no diminution. O king, no one can enjoy landed possessions unless he giveth away land, and no one can go on cars and vehicles unless he giveth away these. Indeed a person on rebirth obtaineth the fruition of whatever objects he hath in view at the time of making a gift to a Brahmana. Gold hath sprung from Fire; the Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth away gold, land, and kine attaineth all the regions of Agni, Vishnu, and the Sun. There is nothing so eternal as a gift. Where, therefore, in the three worlds is anything that is more auspicious? It is for this, O king, that they who have great intelligence say that there is nothing higher and greater in the three worlds than gift!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vaisampayana continued, ""Thus addressed, O great king, by the Rishi, Yudhishthira of great fame then said, 'O holy one, I desire to listen to the rules about that charity which is meritorious."" ""Markandeya said, 'O great king, O Yudhishthira, the rules about charity which thou wishest to hear from me are always highly regarded by me. Listen now to the mysteries of charity as expounded in the sruti and the smritis! A man that performs a sraddha in the conjunction called Gajacchaya at a place that is fanned by the leaves of the Aswattha tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas. O king, he that foundeth a dharmasala and established there a person to look after all comers, is crowned with the merits of all the sacrifices. He that giveth away a horse at a tirtha where the current of the river runneth in a direction opposite to its general course, reapeth merit that is inexhaustible. The guest that comes to one's house for food is none other than Indra himself. If he is entertained with food, Indra himself conferreth on the best merit that is inexhaustible. As men cross seas by vessels, so are the givers mentioned above are saved from all their sins. So what is given unto Brahmanas produceth, like gift of curds, inexhaustible merits. A gift on particular lunations produceth merit that is twice as much as a gift on other days. That in a particular season produceth merit ten times greater that in other seasons. That in a particular year produceth merit a hundred times greater than in other years. And lastly, a gift on the last day of the last month of the year produceth merit that is inexhaustible. A gift also that is made while the Sun is on the solstitial points, one again that is made on the last day of the Sun's path through Libra, Aries, Gemini, Virgo, and Pisces, a gift again during eclipses of the Moon and the Sun, produce merit that is inexhaustible. The learned have also said that gifts made during the seasons produce merit that is ten times, those made during the change of seasons, a hundred times--and those made during the days when Rahu is visible, a thousand times--greater than what is produced by gifts at other time; while a gift made on the last day of the Sun's course through Libra and Aries produces merit that knows no diminution. O king, no one can enjoy landed possessions unless he giveth away land, and no one can go on cars and vehicles unless he giveth away these. Indeed a person on rebirth obtaineth the fruition of whatever objects he hath in view at the time of making a gift to a Brahmana. Gold hath sprung from Fire; the Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth away gold, land, and kine attaineth all the regions of Agni, Vishnu, and the Sun. There is nothing so eternal as a gift. Where, therefore, in the three worlds is anything that is more auspicious? It is for this, O king, that they who have great intelligence say that there is nothing higher and greater in the three worlds than gift!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What are the benefits of performing a sraddha in the conjunction called Gajacchaya and at a place fanned by the leaves of the Aswattha tree? Answer 1: Performing a sraddha in the conjunction called Gajacchaya at a place fanned by the leaves of the Aswattha tree bestows the performer with the fruits of such charity for a hundred thousand kalpas, ensuring immense merit and spiritual rewards. Reference 1: ""A man that performs a sraddha in the conjunction called Gajacchaya at a place that is fanned by the leaves of the Aswattha tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas."" Question 2: How is a guest who comes to one's house for food considered, and what merit does one gain by entertaining such a guest? Answer 2: A guest who comes to one's house for food is considered to be none other than Lord Indra himself. By entertaining such a guest with food, the host earns merit that is inexhaustible and of great significance. Reference 2: ""The guest that comes to one's house for food is none other than Indra himself. If he is entertained with food, Indra himself conferreth on the best merit that is inexhaustible."" Question 3: What are the special times and occasions when gifts or charity produce greater merit according to the rules of charity? Answer 3: Gifts made on particular lunations, in specific seasons, during particular years, on the last day of the Sun's path through certain zodiac signs, during eclipses of the Moon and the Sun, and on days when Rahu is visible produce merit that is significantly greater than gifts made at other times. A gift made on the last day of the Sun's course through Libra and Aries is said to produce merit that knows no diminution. Reference 3: ""A gift on particular lunations produceth merit that is twice as much as a gift on other days... a gift on the last day of the Sun's course through Libra and Aries produces merit that knows no diminution."" Question 4: What is the significance of giving away gold, land, and kine, and what regions do those who make such gifts attain? Answer 4: Giving away gold, land, and kine is highly significant as it is believed to grant the giver access to all the regions of Agni (Fire), Vishnu, and the Sun. These acts of charity are associated with the eternal and auspicious nature of gift-giving. Reference 4: ""Gold hath sprung from Fire; the Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth away gold, land, and kine attaineth all the regions of Agni, Vishnu, and the Sun.""","[0.0027196756564080715, -0.07943610101938248, -0.21658040583133698, 0.4586564898490906, 0.43953508138656616, -0.37755832076072693, -0.329551637172699, 0.1593628078699112, -0.24750348925590515, 0.04644666239619255, 0.14907588064670563, 0.4961165189743042, 0.20577214658260345, -0.5363280177116394, -0.002763042226433754, -0.26374348998069763, -0.07732789218425751, -0.002073256764560938, -0.18760696053504944, -0.10854034870862961, -0.10000770539045334, -0.008327239193022251, 0.015447823330760002, 0.28443020582199097, -0.029332488775253296, -0.27840128540992737, 0.19502665102481842, -0.12396260350942612, -0.3538629114627838, -0.5241394639015198, -0.20102648437023163, -0.1700415313243866, -0.14828479290008545, -0.010156617499887943, -0.0001057752306223847, -0.1502756029367447, 0.4559609293937683, 0.04098718985915184, -0.3200378715991974, 0.23679699003696442, 0.12393150478601456, 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host of the gods, the Danavas, and the Rakshasas. Thou art acquainted also with various royal genealogies and many eternal lines of Rishis! O best of Brahmanas, there is nothing in this world that thou dost not know! Thou knowest also, O Muni, many delightful stories about men, Snakes and Rakshasas; about gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I desire now to hear from thee, O best of Brahmanas, as to why Kuvalaswa--that unvanquished king of Ikshavaku's race changed his name, assuming another, viz., Dhundhumara. O thou best of Bhrigu's line, I desire to know in detail why the name of Kuvalaswa of great intelligence underwent such a change!'"" Vaisampayana continued, ""Thus addressed by Yudhishthira, the great Muni Markandeya, O Bharata, then began the history of Dhundhumara!"" Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee all! The story of Dhundhumara is a moral one. Listen to it then! Listen now, O king, to the story of how the royal Kuvalaswa of Ikshvaku's race came to be known as Dhundhumara. O son, O Bharata, there was a celebrated Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his hermitage in a delightful wilderness. And, O great king, the Rishi Utanka underwent ascetic austerities of the severest kind and the lord Utanka underwent those penances for numberless years with the object of obtaining the favours of Vishnu, and gratified with his penances that illustrious Lord presented himself before Utanka. And beholding the Deity, the Rishi in all humility began to gratify him with many hymns, and Utanka said, 'O thou of great effulgence all creatures with the gods, Asuras and human beings, all things that are mobile or immobile, even Brahma himself, the Vedas, and all things that are capable of being known, have, O lord, been created by thee! The firmament is thy head, O god, and the sun and the moon are thy eyes! And, O Unfading One, the winds are thy breath and fire thy energy! The directions of the horizon constitute thy arms and the great ocean thy stomach! And, O god, the hills and mountains constitute thy thigh and the sky thy hips, O slayer of Madhu! The earth constitutes thy feet, and the plants the bristles on thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the gods, the Asuras and the great Snakes all wait upon thee with humility, adoring thee with various hymns! O Lord of the Universe, created things are pervaded by thee. The great Rishis of high energy and ever plunged in ascetic meditation, always adore thee. When thou art gratified, the universe is in peace. And when thou art angry, terror pervadeth every soul. Thou art, O Lord, the great dispeller of all terrors and thou art the One Supreme Male Being! Thou art the cause of happiness of both gods and human beings! And, O Lord, by three steps of thine thou didst cover the three worlds! And it was by thee that the Asuras in the height of their power were destroyed! It is owing to thy prowess, O God, that the celestials obtained peace and happiness and, O thou of great effulgence, it was the anger that destroyed hundred great Daitya chiefs. Thou art the Creator and destroyer of all creatures in the world. It is by adoring thee that the gods have obtained happiness. It was thus, O Yudhishthira, that the high-souled Utanka praised the Lord of the senses. And Vishnu, therefore, said unto Utanka, 'I am gratified with thee. Ask thou the boon that thou desirest.' And Utanka said, 'This indeed hath, been a great boon to me, in that I have been able to behold Hari, that eternal Being, that divine Creator, that Lord of the universe!"" Thus addressed Vishnu said, 'I am gratified with this absence of all desires on thy pail and with thy devotion, O thou best of men! But, O Brahmanas, O regenerate one, thou shouldst of a certainty accept some boon from me! Thus requested by Hari to accept a boon Utanka then, O thou best of Bharatas, with joined hands begged a boon saying, 'O illustrious one, O thou of eyes like lotus leaves, if thou hast been gratified with me, then let my heart always rest on virtue, truth, and self-content. And, O Lord, let my heart always turn to thee in devotion.' And hearing these words of Utanka, the holy one said, 'O regenerate one, all this shall happen to thee through my grace. And there will also appear in thee a yoga power endued with which thou shalt achieve a great thing for the dwellers of Heaven, as also for the triple world. Even now a great Asura of the name of Dhundhu is undergoing ascetic penances of fierce austerity with the object of destroying the triple world. Hear now as to who will slay that Asura. O son, there will appear a king of invincible energy and great prowess and he will be born in the race of Ikshvaku and will be known by the name of Vrihadaswa who will have a son of the name of Kuvalaswa endued with great holiness and self-control and celebrity. And that best of kings will be furnished with yoga power springing from me and urged and commended by thee, O regenerate Rishi, that king will be the slayer of the Asura Dhundhu.' And having said these words unto that Brahmana, Vishnu disappeared there and then."" 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CC Vaisampayana said, ""Having, O great king, heard from the illustrious Markandeya the history of the attainment of heaven by the royal sage Indradyumna, Yudhishthira, that bull of the Bharata race, once more asked that sinless Muni endued with great ascetic merit and long life, saying, 'Thou knowest, O virtuous one, the entire host of the gods, the Danavas, and the Rakshasas. Thou art acquainted also with various royal genealogies and many eternal lines of Rishis! O best of Brahmanas, there is nothing in this world that thou dost not know! Thou knowest also, O Muni, many delightful stories about men, Snakes and Rakshasas; about gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I desire now to hear from thee, O best of Brahmanas, as to why Kuvalaswa--that unvanquished king of Ikshavaku's race changed his name, assuming another, viz., Dhundhumara. O thou best of Bhrigu's line, I desire to know in detail why the name of Kuvalaswa of great intelligence underwent such a change!'"" Vaisampayana continued, ""Thus addressed by Yudhishthira, the great Muni Markandeya, O Bharata, then began the history of Dhundhumara!"" Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee all! The story of Dhundhumara is a moral one. Listen to it then! Listen now, O king, to the story of how the royal Kuvalaswa of Ikshvaku's race came to be known as Dhundhumara. O son, O Bharata, there was a celebrated Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his hermitage in a delightful wilderness. And, O great king, the Rishi Utanka underwent ascetic austerities of the severest kind and the lord Utanka underwent those penances for numberless years with the object of obtaining the favours of Vishnu, and gratified with his penances that illustrious Lord presented himself before Utanka. And beholding the Deity, the Rishi in all humility began to gratify him with many hymns, and Utanka said, 'O thou of great effulgence all creatures with the gods, Asuras and human beings, all things that are mobile or immobile, even Brahma himself, the Vedas, and all things that are capable of being known, have, O lord, been created by thee! The firmament is thy head, O god, and the sun and the moon are thy eyes! And, O Unfading One, the winds are thy breath and fire thy energy! The directions of the horizon constitute thy arms and the great ocean thy stomach! And, O god, the hills and mountains constitute thy thigh and the sky thy hips, O slayer of Madhu! The earth constitutes thy feet, and the plants the bristles on thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the gods, the Asuras and the great Snakes all wait upon thee with humility, adoring thee with various hymns! O Lord of the Universe, created things are pervaded by thee. The great Rishis of high energy and ever plunged in ascetic meditation, always adore thee. When thou art gratified, the universe is in peace. And when thou art angry, terror pervadeth every soul. Thou art, O Lord, the great dispeller of all terrors and thou art the One Supreme Male Being! Thou art the cause of happiness of both gods and human beings! And, O Lord, by three steps of thine thou didst cover the three worlds! And it was by thee that the Asuras in the height of their power were destroyed! It is owing to thy prowess, O God, that the celestials obtained peace and happiness and, O thou of great effulgence, it was the anger that destroyed hundred great Daitya chiefs. Thou art the Creator and destroyer of all creatures in the world. It is by adoring thee that the gods have obtained happiness. It was thus, O Yudhishthira, that the high-souled Utanka praised the Lord of the senses. And Vishnu, therefore, said unto Utanka, 'I am gratified with thee. Ask thou the boon that thou desirest.' And Utanka said, 'This indeed hath, been a great boon to me, in that I have been able to behold Hari, that eternal Being, that divine Creator, that Lord of the universe!"" Thus addressed Vishnu said, 'I am gratified with this absence of all desires on thy pail and with thy devotion, O thou best of men! But, O Brahmanas, O regenerate one, thou shouldst of a certainty accept some boon from me! Thus requested by Hari to accept a boon Utanka then, O thou best of Bharatas, with joined hands begged a boon saying, 'O illustrious one, O thou of eyes like lotus leaves, if thou hast been gratified with me, then let my heart always rest on virtue, truth, and self-content. And, O Lord, let my heart always turn to thee in devotion.' And hearing these words of Utanka, the holy one said, 'O regenerate one, all this shall happen to thee through my grace. And there will also appear in thee a yoga power endued with which thou shalt achieve a great thing for the dwellers of Heaven, as also for the triple world. Even now a great Asura of the name of Dhundhu is undergoing ascetic penances of fierce austerity with the object of destroying the triple world. Hear now as to who will slay that Asura. O son, there will appear a king of invincible energy and great prowess and he will be born in the race of Ikshvaku and will be known by the name of Vrihadaswa who will have a son of the name of Kuvalaswa endued with great holiness and self-control and celebrity. And that best of kings will be furnished with yoga power springing from me and urged and commended by thee, O regenerate Rishi, that king will be the slayer of the Asura Dhundhu.' And having said these words unto that Brahmana, Vishnu disappeared there and then."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Kuvalaswa change his name to Dhundhumara? Answer 1: King Kuvalaswa changed his name to Dhundhumara as part of a significant event in his life, which is explained in a moral story. He was destined to be the slayer of the Asura Dhundhu. Reference 1: ""Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee all! The story of Dhundhumara is a moral one. Listen to it then!"" (Mahabharata, Book of the Forest, Section CC) Question 2: Who was the Rishi who underwent severe ascetic penances and prayed to Lord Vishnu for his blessings? Answer 2: The Rishi who underwent severe ascetic penances and prayed to Lord Vishnu for his blessings was Rishi Utanka. Reference 2: ""There was a celebrated Rishi of the name of Utanka, and, O thou of the Kuru race, Utanka had his hermitage in a delightful wilderness."" (Mahabharata, Book of the Forest, Section CC) Question 3: What boon did Rishi Utanka request from Lord Vishnu? Answer 3: Rishi Utanka requested from Lord Vishnu the boon that his heart should always rest on virtue, truth, and self-content, and that his heart should always turn to Vishnu in devotion. Reference 3: ""O illustrious one, O thou of eyes like lotus leaves, if thou hast been gratified with me, then let my heart always rest on virtue, truth, and self-content. And, O Lord, let my heart always turn to thee in devotion."" (Mahabharata, Book of the Forest, Section CC) Question 4: Who was the Asura that King Vrihadaswa, the son of Kuvalaswa, was destined to slay? Answer 4: King Vrihadaswa, the son of Kuvalaswa, was destined to slay the Asura named Dhundhu. Reference 4: ""Even now a great Asura of the name of Dhundhu is undergoing ascetic penances of fierce austerity with the object of destroying the triple world. Hear now as to who will slay that Asura."" 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And from Sasada was descended Kakutstha of great energy. And Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was by this Sravastha that the city called Sravasthi was built and from Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa and Kuvalaswa had twentyone thousand sons and all these sons were fierce and powerful and skilled in learning. And Kuvalaswa excelled his father in every quality. And when the time came, his father Vrihadaswa installed him--the brave and highly virtuous Kuvalaswa--on the throne. And having thus made over the royal dignity to his son, that slayer of foes--king Vrihadaswa of great intelligence--retired into the woods for asceticism."" ""Markandeya continued, 'O king, when the royal sage Vrihadaswa was about to retire into the woods, that best of Brahmanas, Utanka heard of it. And Utanka who was possessed of great energy and immeasurable soul, approached that foremost of all wielders of weapons and best of men. And approaching him, the Rishis began to persuade him to give up asceticism. And Utanka said, 'O king, to protect (the people) is thy duty. It behoveth thee to do that duty of thine. Let us be free from all anxiety through thy grace. Possessed as thou art of a great soul, protected by thee, the earth will be freed from all dangers. Therefore, it behoveth thee, not to retire into the woods. Great merit attaches to the act of protecting people in this world. Such merit can never be acquired in the woods. Let not thy heart, therefore, turn to this course. The merit, great king, that was acquired in days of old by great royal sages by protecting their subjects was so great that nothing equal to it could be seen. The king should always protect his subjects. It behoveth thee, therefore, to protect thy people. O lord of the earth, I cannot (at present) perform my ascetic devotions peacefully. Close to my asylum there is a sea of sands known by the name of Ujjalaka. And it occupies a level country and is without any water. And it extends many yojanas in length and breadth and in that desert dwells a chief of the Danavas called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and is fierce and terrible and possessed of great prowess. And endued with immeasurable energy, that Danava, O king, dwelleth under the ground, and, O king, it behoveth thee to retire into the woods, having first slain that Asura. That Asura is now lying still in the observance of an ascetic penance of great austerity and, O king, the object he hath in view is sovereignty over the celestials as also of the three worlds. And, O king, having, obtained a boon from the Grandsire of all creatures, that Asura hath become incapable of being slain by the gods and Daityas and Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou and let not thy heart turn to any other course. By slaying him thou wilt without doubt, achieve a great thing and thou wilt also obtain eternal and undying fame. And O king, when at the end of every year that wicked Asura lying covered with sands, wakes up and begins to breathe, then the whole earth with her mountains, forests and woods begins to tremble. And his breath raiseth up clouds of sands, and shroudeth the very sun, and for seven days continually the earth tremble all over, and sparks and flames of fire mixed with smoke spread far around and for all this, O king, I cannot rest in peace in my asylum. Slay thou him, O king, for the good of the world. Indeed, when that Asura is slain the triple world will be in peace and happiness. That thou art competent, O king, to slay that Asura, I fully believe. Thy energy will be enhanced by Vishnu with the addition of his own. In days of old, O king, Vishnu gave this boon that the king who should slay this fierce and great Asura would be pervaded by the invincible energy of Vishnu himself. Bearing that invincible Vaishnava energy in thyself, slay thou, O great king, that Daitya of fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king, that is endued with small energy himself will be capable of consuming him, even if he were to strive for a hundred years.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCI Markandeya said, ""O king, after the death of Ikshvaku, a highly virtuous king of the name of Sasada, ascending the throne of Ayodhya ruled this earth. And from Sasada was descended Kakutstha of great energy. And Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was by this Sravastha that the city called Sravasthi was built and from Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa and Kuvalaswa had twentyone thousand sons and all these sons were fierce and powerful and skilled in learning. And Kuvalaswa excelled his father in every quality. And when the time came, his father Vrihadaswa installed him--the brave and highly virtuous Kuvalaswa--on the throne. And having thus made over the royal dignity to his son, that slayer of foes--king Vrihadaswa of great intelligence--retired into the woods for asceticism."" ""Markandeya continued, 'O king, when the royal sage Vrihadaswa was about to retire into the woods, that best of Brahmanas, Utanka heard of it. And Utanka who was possessed of great energy and immeasurable soul, approached that foremost of all wielders of weapons and best of men. And approaching him, the Rishis began to persuade him to give up asceticism. And Utanka said, 'O king, to protect (the people) is thy duty. It behoveth thee to do that duty of thine. Let us be free from all anxiety through thy grace. Possessed as thou art of a great soul, protected by thee, the earth will be freed from all dangers. Therefore, it behoveth thee, not to retire into the woods. Great merit attaches to the act of protecting people in this world. Such merit can never be acquired in the woods. Let not thy heart, therefore, turn to this course. The merit, great king, that was acquired in days of old by great royal sages by protecting their subjects was so great that nothing equal to it could be seen. The king should always protect his subjects. It behoveth thee, therefore, to protect thy people. O lord of the earth, I cannot (at present) perform my ascetic devotions peacefully. Close to my asylum there is a sea of sands known by the name of Ujjalaka. And it occupies a level country and is without any water. And it extends many yojanas in length and breadth and in that desert dwells a chief of the Danavas called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and is fierce and terrible and possessed of great prowess. And endued with immeasurable energy, that Danava, O king, dwelleth under the ground, and, O king, it behoveth thee to retire into the woods, having first slain that Asura. That Asura is now lying still in the observance of an ascetic penance of great austerity and, O king, the object he hath in view is sovereignty over the celestials as also of the three worlds. And, O king, having, obtained a boon from the Grandsire of all creatures, that Asura hath become incapable of being slain by the gods and Daityas and Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou and let not thy heart turn to any other course. By slaying him thou wilt without doubt, achieve a great thing and thou wilt also obtain eternal and undying fame. And O king, when at the end of every year that wicked Asura lying covered with sands, wakes up and begins to breathe, then the whole earth with her mountains, forests and woods begins to tremble. And his breath raiseth up clouds of sands, and shroudeth the very sun, and for seven days continually the earth tremble all over, and sparks and flames of fire mixed with smoke spread far around and for all this, O king, I cannot rest in peace in my asylum. Slay thou him, O king, for the good of the world. Indeed, when that Asura is slain the triple world will be in peace and happiness. That thou art competent, O king, to slay that Asura, I fully believe. Thy energy will be enhanced by Vishnu with the addition of his own. In days of old, O king, Vishnu gave this boon that the king who should slay this fierce and great Asura would be pervaded by the invincible energy of Vishnu himself. Bearing that invincible Vaishnava energy in thyself, slay thou, O great king, that Daitya of fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king, that is endued with small energy himself will be capable of consuming him, even if he were to strive for a hundred years.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the ancestors of King Kuvalaswa? Answer 1: The ancestors of King Kuvalaswa were Vrihadaswa, Yuvanaswa, Adri, Viswagaswa, Prithu, Anenas, Kakutstha, Sasada, and Ikshvaku. Reference 1: ""Markandeya said, 'O king, after the death of Ikshvaku, a highly virtuous king of the name of Sasada, ascending the throne of Ayodhya ruled this earth..."" Question 2: Why did Rishi Utanka approach King Vrihadaswa before his retirement into the woods? Answer 2: Rishi Utanka approached King Vrihadaswa to persuade him not to retire into the woods but to protect his people from the Danava named Dhundhu, who was causing great disturbance. Reference 2: ""And Utanka who was possessed of great energy and immeasurable soul, approached that foremost of all wielders of weapons and best of men. And approaching him, the Rishis began to persuade him to give up asceticism..."" Question 3: Who was the Danava causing disturbances near Rishi Utanka's asylum? Answer 3: The Danava causing disturbances near Rishi Utanka's asylum was named Dhundhu. He was the son of Madhu and Kaitabha and had obtained a boon from the Grandsire that made him invincible to gods, Daityas, Rakshasas, and Gandharvas. Reference 3: ""Close to my asylum there is a sea of sands known by the name of Ujjalaka. And it occupies a level country and is without any water... That Asura is now lying still in the observance of an ascetic penance of great austerity and, O king, the object he hath in view is sovereignty over the celestials as also of the three worlds."" Question 4: What was the disturbance caused by Dhundhu, the Danava? Answer 4: Dhundhu, the Danava, caused disturbances by lying covered with sands in a desert near Rishi Utanka's asylum. When he woke up at the end of every year, the earth trembled, and his breath raised clouds of sands, shrouding the sun. Sparks, flames, and smoke spread, causing chaos for seven days. Reference 4: ""And his breath raiseth up clouds of sands, and shroudeth the very sun, and for seven days continually the earth tremble all over, and sparks and flames of fire mixed with smoke spread far around..."" Question 5: What boon did Vishnu grant to the king who would slay the Asura Dhundhu? Answer 5: Vishnu granted a boon that the king who would slay the Asura Dhundhu would be pervaded by the invincible energy of Vishnu himself. Reference 5: ""Bearing that invincible Vaishnava energy in thyself, slay thou, O great king, that Daitya of fierce prowess.""","[0.06839865446090698, -0.060738664120435715, -0.19465555250644684, 0.17251744866371155, 0.5375260710716248, -0.3510279655456543, -0.1293969601392746, 0.1219201311469078, -0.004905100911855698, 0.24797897040843964, 0.12890541553497314, 0.18863347172737122, 0.042988136410713196, -0.301205575466156, 0.138736292719841, -0.06216778606176376, 0.05331448093056679, -0.11674962937831879, 0.19293975830078125, -0.18250906467437744, -0.2039659321308136, 0.031377241015434265, -0.04448186978697777, 0.40260928869247437, 0.0570366270840168, -0.23210853338241577, 0.2522231936454773, 0.25455617904663086, -0.10824716836214066, -0.5907562375068665, 0.035282112658023834, -0.45574042201042175, -0.016260992735624313, 0.1857779175043106, -0.00010294888488715515, -0.11149580031633377, 0.32269999384880066, 0.09497691690921783, -0.07779569923877716, 0.030688287690281868, 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This my son, O holy one, known by the name of Kuvalaswa is endued with steadiness and activity. In prowess also he is unequalled on earth. Without doubt he will accomplish all this that is agreeable to thee, aided by all his brave sons endued with arms like unto iron maces. Give me leave to retire, O Brahmana, for I have now given up my weapons.' Thus addressed by the king, that Muni of immeasurable energy replied unto him, saying, 'So be it."" And the royal sage Vrihadaswa then, having commended his son to obey the behest of the high-souled Utanka saying, 'Let it be done by thee,' himself retired into an excellent forest.' ""Yudhishthira said, 'O holy one, O thou possessed of the wealth of asceticism, who was this Daitya of great energy? Whose son and whose grandson was he? I desire to know all this; O thou possessed of the wealth of asceticism I never heard of this mighty Daitya before. I desire to know all this truly, O holy one, and with all particulars in detail, O thou of great wisdom and ascetic wealth!' ""Markandeya said, 'O monarch, know everything as it happened, O ruler of men, as I narrate the particulars truly, O thou of great wisdom! When the world became one broad expanse of water and creatures mobile and immobile were destroyed, when, O bull of the Bharata race, the entire creation came to its end. He who is the Source and Creator of the Universe, viz., the Eternal and unfading Vishnu, He who is called by Munis crowned with ascetic success as the Supreme Lord of the Universe, that Being of great holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha of immeasurable energy, and the Creator of the Universe, that highly-blessed and holy Hari, knowing no deterioration, lay on the hood of that Snake encircling the whole Earth and as the Deity lay asleep on that bed, a lotus, endued with great beauty and effulgence equal unto that of the Sun, sprang from his navel. And from that lotus possessed of effulgence like unto the Sun's, sprang the Grandsire Brahma, that lord of the worlds who is the four Vedas, who hath four forms and four faces, who is invincible in consequence of his own energy and who is endued with mighty strength and great prowess and as the Lord Hari of wondrous frame, possessed of great lustre and decked with a crown and the Kaustubha gem and attired in purple silk, lay stretched for many a yojana on that excellent bed furnished by the hood of the snake itself extending far and wide, blazing, O king, in his beauty and the lustre of his own body like a thousand Suns concentrated in one mass. He was beheld some time after by two Danavas of great prowess named Madhu and Kaitabha and beholding Hari (in that posture) and the Grandsire with eyes like lotus-leaves seated on that lotus, both Madhu and Kaitabha wandered much and they began to terrify and alarm Brahma of immeasurable prowess, and the illustrious Brahma alarmed by their continued exertions trembled on his seat, and at his trembling the stalk of the lotus on which he was seated began to tremble and when the lotus-stalk trembled, Kesava awoke. And awakened from his slumber, Govinda beheld those Danavas of mighty energy, and beholding them the Deity said unto them, 'Welcome, ye mighty ones! I am gratified with you! Therefore, I will grant you excellent boons!' And thereupon both those proud and mighty Danavas, O king, laughingly replied unto Hrishikesa, saying, 'Ask boons of us, O Divine one! O thou that art the Supreme Deity, we are disposed to grant thee a boon. Indeed, we will grant thee a boon! Therefore, ask thou of us anything that cometh to thy mind.' Thus addressed by them the holy one spoke, 'Ye brave ones, I will accept a boon from you. There is a boon that I desire. Both of you are possessed of mighty energy. There is no male person like unto any of you. O ye of unbaffled prowess, submit ye to be slain by me. Even that is what I desire to accomplish for the good of the world.' Hearing these words of the Deity, both Madhu and Kaitabha said, 'We have never before spoken an untruth; no, not even in jest; what shall we say of other occasions! O thou foremost of male Beings, know that we have ever been firm in truth and morality. In strength, in forms, in beauty, in virtue, in asceticism, in charity, in behaviour, in goodness, in self control, there is no one equal unto either of us. A great danger, O Kesava, hath approached us. Accomplish thou, therefore, what thou hast said. No one can prevail over Time. But, O Lord, there is one thing that we desire to be done by thee. O thou best and foremost of all Deities, thou must slay us at a spot that is absolutely uncovered. And, O thou of excellent eyes, we also desire to become thy sons. This is the boon that we desire, know then, O chief of the gods! Let not that O Deity, be false which thou hadst at first promised to us.' The Holy One then replied unto them saying, 'Yes, I will do as ye desire. Everything will be as ye wish!' ""Markandeya continued, 'Then Govinda began to reflect but uncovered space found he none and when he could not discover any spot that was uncovered on earth or in the sky, that foremost Deity then beheld his thighs to be absolutely uncovered. And there, O king, the illustrious Deity cut off the heads of Madhu and Kaitabha with his keenedged discus!'"" 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCII ""Markandeya said, 'Thus addressed by Utanka, that unvanquished royal sage, with joined hands, O thou foremost of the Kuru race, replied unto Utanka, saying, 'This visit of thine, O Brahmana, will not be in vain. This my son, O holy one, known by the name of Kuvalaswa is endued with steadiness and activity. In prowess also he is unequalled on earth. Without doubt he will accomplish all this that is agreeable to thee, aided by all his brave sons endued with arms like unto iron maces. Give me leave to retire, O Brahmana, for I have now given up my weapons.' Thus addressed by the king, that Muni of immeasurable energy replied unto him, saying, 'So be it."" And the royal sage Vrihadaswa then, having commended his son to obey the behest of the high-souled Utanka saying, 'Let it be done by thee,' himself retired into an excellent forest.' ""Yudhishthira said, 'O holy one, O thou possessed of the wealth of asceticism, who was this Daitya of great energy? Whose son and whose grandson was he? I desire to know all this; O thou possessed of the wealth of asceticism I never heard of this mighty Daitya before. I desire to know all this truly, O holy one, and with all particulars in detail, O thou of great wisdom and ascetic wealth!' ""Markandeya said, 'O monarch, know everything as it happened, O ruler of men, as I narrate the particulars truly, O thou of great wisdom! When the world became one broad expanse of water and creatures mobile and immobile were destroyed, when, O bull of the Bharata race, the entire creation came to its end. He who is the Source and Creator of the Universe, viz., the Eternal and unfading Vishnu, He who is called by Munis crowned with ascetic success as the Supreme Lord of the Universe, that Being of great holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha of immeasurable energy, and the Creator of the Universe, that highly-blessed and holy Hari, knowing no deterioration, lay on the hood of that Snake encircling the whole Earth and as the Deity lay asleep on that bed, a lotus, endued with great beauty and effulgence equal unto that of the Sun, sprang from his navel. And from that lotus possessed of effulgence like unto the Sun's, sprang the Grandsire Brahma, that lord of the worlds who is the four Vedas, who hath four forms and four faces, who is invincible in consequence of his own energy and who is endued with mighty strength and great prowess and as the Lord Hari of wondrous frame, possessed of great lustre and decked with a crown and the Kaustubha gem and attired in purple silk, lay stretched for many a yojana on that excellent bed furnished by the hood of the snake itself extending far and wide, blazing, O king, in his beauty and the lustre of his own body like a thousand Suns concentrated in one mass. He was beheld some time after by two Danavas of great prowess named Madhu and Kaitabha and beholding Hari (in that posture) and the Grandsire with eyes like lotus-leaves seated on that lotus, both Madhu and Kaitabha wandered much and they began to terrify and alarm Brahma of immeasurable prowess, and the illustrious Brahma alarmed by their continued exertions trembled on his seat, and at his trembling the stalk of the lotus on which he was seated began to tremble and when the lotus-stalk trembled, Kesava awoke. And awakened from his slumber, Govinda beheld those Danavas of mighty energy, and beholding them the Deity said unto them, 'Welcome, ye mighty ones! I am gratified with you! Therefore, I will grant you excellent boons!' And thereupon both those proud and mighty Danavas, O king, laughingly replied unto Hrishikesa, saying, 'Ask boons of us, O Divine one! O thou that art the Supreme Deity, we are disposed to grant thee a boon. Indeed, we will grant thee a boon! Therefore, ask thou of us anything that cometh to thy mind.' Thus addressed by them the holy one spoke, 'Ye brave ones, I will accept a boon from you. There is a boon that I desire. Both of you are possessed of mighty energy. There is no male person like unto any of you. O ye of unbaffled prowess, submit ye to be slain by me. Even that is what I desire to accomplish for the good of the world.' Hearing these words of the Deity, both Madhu and Kaitabha said, 'We have never before spoken an untruth; no, not even in jest; what shall we say of other occasions! O thou foremost of male Beings, know that we have ever been firm in truth and morality. In strength, in forms, in beauty, in virtue, in asceticism, in charity, in behaviour, in goodness, in self control, there is no one equal unto either of us. A great danger, O Kesava, hath approached us. Accomplish thou, therefore, what thou hast said. No one can prevail over Time. But, O Lord, there is one thing that we desire to be done by thee. O thou best and foremost of all Deities, thou must slay us at a spot that is absolutely uncovered. And, O thou of excellent eyes, we also desire to become thy sons. This is the boon that we desire, know then, O chief of the gods! Let not that O Deity, be false which thou hadst at first promised to us.' The Holy One then replied unto them saying, 'Yes, I will do as ye desire. Everything will be as ye wish!' ""Markandeya continued, 'Then Govinda began to reflect but uncovered space found he none and when he could not discover any spot that was uncovered on earth or in the sky, that foremost Deity then beheld his thighs to be absolutely uncovered. And there, O king, the illustrious Deity cut off the heads of Madhu and Kaitabha with his keenedged discus!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the Danavas Madhu and Kaitabha come into existence, and why did they approach Lord Hari (Vishnu)? Answer 1: Madhu and Kaitabha, two mighty Danavas, came into existence when Lord Brahma was seated on a lotus that sprang from Lord Vishnu's navel. They approached Lord Hari to confront and challenge him due to their immense strength and prowess. Reference 1: ""When the world became one broad expanse of water and creatures mobile and immobile were destroyed... that Being of great holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha... And from that lotus possessed of effulgence like unto the Sun's, sprang the Grandsire Brahma... Madhu and Kaitabha, both Danavas of great prowess... beholding Hari (in that posture) and the Grandsire with eyes like lotus-leaves seated on that lotus, both Madhu and Kaitabha wandered much..."" Question 2: What was the disturbance caused by Madhu and Kaitabha that alarmed Lord Brahma? Answer 2: Madhu and Kaitabha disturbed Lord Brahma by their continued exertions, causing him to tremble on his seat, which, in turn, made the lotus-stalk on which he sat tremble. Reference 2: ""And the illustrious Brahma alarmed by their continued exertions trembled on his seat, and at his trembling the stalk of the lotus on which he was seated began to tremble..."" Question 3: How did Lord Hari (Vishnu) awaken from his Yoga sleep? Answer 3: Lord Hari awakened from his Yoga sleep when Madhu and Kaitabha, who were disturbing Lord Brahma, alarmed him. Their continued activities caused the lotus-stalk on which Brahma was seated to tremble, which awakened Lord Hari. Reference 3: ""And awakened from his slumber, Govinda beheld those Danavas of mighty energy, and beholding them the Deity said unto them, 'Welcome, ye mighty ones! I am gratified with you!'"" Question 4: What boon did Lord Hari (Vishnu) seek from Madhu and Kaitabha? Answer 4: Lord Hari sought the boon that Madhu and Kaitabha would submit to be slain by him for the greater good of the world. Reference 4: ""Both of you are possessed of mighty energy... I will accept a boon from you. There is a boon that I desire. Both of you are possessed of mighty energy... Accomplish thou, therefore, what thou hast said."" Question 5: What request did Madhu and Kaitabha make before they were slain by Lord Hari? Answer 5: Before their slaying, Madhu and Kaitabha requested that they be slain by Lord Hari at a spot that was absolutely uncovered. They also desired to become the sons of Lord Hari. Reference 5: ""But, O Lord, there is one thing that we desire to be done by thee... Let not that, O Deity, be false which thou hadst at first promised to us... This is the boon that we desire... Let not that, O Deity, be false which thou hadst at first promised to us.""","[-0.010274279862642288, -0.006049070041626692, -0.22087723016738892, 0.2559136748313904, 0.3286111354827881, -0.32542452216148376, -0.048362988978624344, 0.27808678150177, -0.11636240035295486, 0.13339754939079285, -0.013342567719519138, 0.1759043037891388, 0.018182670697569847, -0.06823268532752991, 0.16878052055835724, -0.26107722520828247, -0.02823301963508129, -0.0477232001721859, -0.1711035817861557, -0.15800699591636658, -0.20634543895721436, 0.18742820620536804, 0.0012513191904872656, 0.1933816522359848, 0.0953933522105217, -0.10133232921361923, 0.23818442225456238, 0.34827524423599243, -0.3380298614501953, -0.31420403718948364, -0.028212621808052063, -0.31599995493888855, -0.1996573656797409, 0.2984081208705902, -0.00010025796655099839, -0.13751299679279327, 0.2805818021297455, 0.10596407204866409, -0.08072996884584427, 0.22475774586200714, -0.1200433298945427, 0.20816613733768463, 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I desire to hear from thee, O Brahmana, discourse about the subtle truths of morality. O regenerate Rishi, O best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the mother, the preceptor--these and other objects ordained by the gods, appear to us as Deities embodied! All these that are reverend ones are worthy of our best regard. So also is the woman who adoreth one lord. The worship that chaste wives offer unto their husbands appeareth to me to be fraught with great difficulty. O adorable one, it behoveth thee to discourse to us of the high and excellent virtue of chaste wives--of wives who restraining all their senses and keeping their hearts under complete control regard their husbands as veritable gods. O holy and adorable one, all this appears to me to be exceedingly difficult of accomplishment. O regenerate one, the worship that sons offer to their mothers and fathers and that wives offer to their husbands, both seem to me to be highly difficult. I do not behold anything that is more difficult than the severe virtue of chaste women. O Brahmana, the duties that women of good behaviour discharge with care and the conduct that is pursued by good sons towards their fathers and mothers appear to me to be most difficult of performance. Those women that are each devoted to but one lord, they that always speak the truth, they that undergo a period of gestation for full ten months--there is nothing, O Brahmana, that is more difficult than that is done by these. O worshipful one, women bring forth their offspring with great hazard to themselves and great pain and rear their children, O bull among Brahmanas, with great affection! Those persons also who being always engaged in acts of cruelty and there by incurring general hatred, succeed yet in doing their duties accomplish what, in my opinion, is exceedingly difficult. O regenerate one, tell me the truths of the duties of the Kshatriya order. It is difficult, O twice-born one, for those high-souled ones to acquire virtue who by the duties of their order are obliged to do what is cruel. O holy one, thou art capable of answering all questions; I desire to hear thee discourse on all this. O thou foremost of Bhrigu's race, I desire to listen to all this, waiting respectfully on thee, O thou of excellent vows!' ""Markandeya said, 'O thou foremost of the Bharata race, I will discourse to thee on all this truly, however difficult of answer thy question may be. Listen to me, therefore, as I speak unto thee. Some regard the mother as superior and some the father. The mother, however, that bringeth forth and some the father. The mother, however, that bringeth forth and reareth up offspring what is more difficult. Fathers also, by ascetic penances by worship of the gods, by adorations addressed to them, by bearing cold and heat, by incantations and other means desire to have children. And having by these painful expedients obtained children that are so difficult of acquisition, they then, O hero, are always anxious about the future of their sons and, O Bharata, both the father and the mother desire to see in their sons fame and achievements and prosperity and offspring and virtue. That son is virtuous who realises these hopes of his parents. And, O great king, that son with whom the father and the mother are gratified, achieveth eternal fame and eternal virtue both here and thereafter. As regards women again, neither sacrifice nor sraddhas, nor fasts are of any efficacy. By serving their husbands only they can win heaven. O king, O Yudhishthira, remembering this alone, listen thou with attention to the duties of chaste women."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCIV Vaisampayana said, ""O thou foremost of the Bharata race, king Yudhisthira then asked the illustrious Markandeya a difficult question about morality, saying, 'I desire to hear, O holy one, about the high and excellent virtue of women. I desire to hear from thee, O Brahmana, discourse about the subtle truths of morality. O regenerate Rishi, O best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the mother, the preceptor--these and other objects ordained by the gods, appear to us as Deities embodied! All these that are reverend ones are worthy of our best regard. So also is the woman who adoreth one lord. The worship that chaste wives offer unto their husbands appeareth to me to be fraught with great difficulty. O adorable one, it behoveth thee to discourse to us of the high and excellent virtue of chaste wives--of wives who restraining all their senses and keeping their hearts under complete control regard their husbands as veritable gods. O holy and adorable one, all this appears to me to be exceedingly difficult of accomplishment. O regenerate one, the worship that sons offer to their mothers and fathers and that wives offer to their husbands, both seem to me to be highly difficult. I do not behold anything that is more difficult than the severe virtue of chaste women. O Brahmana, the duties that women of good behaviour discharge with care and the conduct that is pursued by good sons towards their fathers and mothers appear to me to be most difficult of performance. Those women that are each devoted to but one lord, they that always speak the truth, they that undergo a period of gestation for full ten months--there is nothing, O Brahmana, that is more difficult than that is done by these. O worshipful one, women bring forth their offspring with great hazard to themselves and great pain and rear their children, O bull among Brahmanas, with great affection! Those persons also who being always engaged in acts of cruelty and there by incurring general hatred, succeed yet in doing their duties accomplish what, in my opinion, is exceedingly difficult. O regenerate one, tell me the truths of the duties of the Kshatriya order. It is difficult, O twice-born one, for those high-souled ones to acquire virtue who by the duties of their order are obliged to do what is cruel. O holy one, thou art capable of answering all questions; I desire to hear thee discourse on all this. O thou foremost of Bhrigu's race, I desire to listen to all this, waiting respectfully on thee, O thou of excellent vows!' ""Markandeya said, 'O thou foremost of the Bharata race, I will discourse to thee on all this truly, however difficult of answer thy question may be. Listen to me, therefore, as I speak unto thee. Some regard the mother as superior and some the father. The mother, however, that bringeth forth and some the father. The mother, however, that bringeth forth and reareth up offspring what is more difficult. Fathers also, by ascetic penances by worship of the gods, by adorations addressed to them, by bearing cold and heat, by incantations and other means desire to have children. And having by these painful expedients obtained children that are so difficult of acquisition, they then, O hero, are always anxious about the future of their sons and, O Bharata, both the father and the mother desire to see in their sons fame and achievements and prosperity and offspring and virtue. That son is virtuous who realises these hopes of his parents. And, O great king, that son with whom the father and the mother are gratified, achieveth eternal fame and eternal virtue both here and thereafter. As regards women again, neither sacrifice nor sraddhas, nor fasts are of any efficacy. By serving their husbands only they can win heaven. O king, O Yudhishthira, remembering this alone, listen thou with attention to the duties of chaste women."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What difficult question did King Yudhishthira ask Markandeya about morality? Answer 1: King Yudhishthira asked Markandeya about the high and excellent virtue of women, particularly the worship that chaste wives offer to their husbands and the challenges they face in maintaining their virtue. Reference 1: ""O thou foremost of the Bharata race, king Yudhisthira then asked the illustrious Markandeya a difficult question about morality, saying, 'I desire to hear, O holy one, about the high and excellent virtue of women..."" Question 2: What are some of the challenging virtues and duties mentioned in Markandeya's response regarding women? Answer 2: Markandeya mentions that some of the challenging virtues and duties of women include remaining devoted to one husband, speaking the truth, enduring a ten-month gestation period, and rearing children with great affection. Reference 2: ""O worshipful one, women bring forth their offspring with great hazard to themselves and great pain and rear their children, O bull among Brahmanas, with great affection!"" Question 3: What is the significance of children realizing the hopes of their parents, according to Markandeya? Answer 3: Markandeya explains that virtuous children who fulfill the hopes and aspirations of their parents achieve eternal fame and virtue, both in this world and in the afterlife. Reference 3: ""That son is virtuous who realises these hopes of his parents. And, O great king, that son with whom the father and the mother are gratified, achieveth eternal fame and eternal virtue both here and thereafter."" Question 4: According to Markandeya, what is the most effective way for women to attain heaven? Answer 4: Markandeya emphasizes that for women, the most effective way to attain heaven is by serving their husbands faithfully. Sacrifices, rituals, and fasts are not as efficacious as this virtue. Reference 4: ""As regards women again, neither sacrifice nor sraddhas, nor fasts are of any efficacy. By serving their husbands only they can win heaven.""","[0.13746367394924164, -0.028842981904745102, -0.236230731010437, 0.0344604067504406, 0.4054926931858063, 0.08107012510299683, -0.18411032855510712, 0.24384576082229614, -0.37546053528785706, 0.25682616233825684, -0.01869375817477703, -0.2027657926082611, 0.2943732738494873, -0.35863906145095825, -0.003192104399204254, -0.11495774239301682, -0.2645746171474457, 0.17019909620285034, 0.05399837717413902, 0.06801255792379379, -0.20461352169513702, -0.04870710149407387, -0.03933027386665344, 0.16122429072856903, 0.20712929964065552, -0.27487799525260925, 0.06152275577187538, 0.39015066623687744, -0.2389928102493286, -0.28665366768836975, 0.22774997353553772, 0.04775268957018852, -0.0897742360830307, 0.08905245363712311, -0.00010782137542264536, -0.35813426971435547, 0.19074884057044983, 0.1659279316663742, -0.20783331990242004, 0.3657919764518738, 0.14420178532600403, -0.14231401681900024, -0.08325306326150894, -0.19418737292289734, 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Without doubt there dwelleth in that city a fowler of soul under complete control and fully acquainted with the mysteries of virtue and morality. This very day will I repair unto that one endued with wealth of asceticism for enquiring of him about virtue.' His faith in her was assured by her knowledge of the death of the she-crane and the excellent words of virtuous import she had uttered. Kausika thus reflecting with reverence upon all she had said, set out for Mithila, filled with curiosity. And he traversed many forests and villages and towns and at last reached Mithila that was ruled over by Janaka and he beheld the city to be adorned with the flags of various creeds. And he beheld that beautiful town to be resounding with the noise of sacrifices and festivities and furnished with splendid gateways. It abounded with palatial residences and protected by walls on all sides; it had many splendid buildings to boast of. And that delightful town was also filled with innumerable cars. And its streets and roads were many and well-laid and many of them were lined with shops. And it was full of horses and cars and elephants and warriors. And the citizens were all in health and joy and they were always engaged in festivities. And having entered that city, that Brahmana beheld there many other things. And there the Brahmana enquired about the virtuous fowler and was answered by some twice-born persons. And repairing to the place indicated by those regenerate ones, the Brahmana beheld the fowler seated in a butcher's yard and the ascetic fowler was then selling venison and buffalo meat and in consequence of the large concourse of buyers gathered round that fowler, Kausika stood at a distance. But the fowler, apprehending that the Brahmana had come to him, suddenly rose from his seat and went to that secluded spot where the Brahmana was staying and having approached him there, the fowler said, 'I salute thee, O holy one! Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be thou! Command me as to what I may do for thee. The word that the chaste woman said unto thee, viz., Repair thou to Mithila, are known to me. I also know for what purpose thou hast come hither.' Hearing these words of the fowler that Brahmana was filled with surprise. And he began to reflect inwardly, saying, 'This indeed, is the second marvel that I see!' The fowler then said unto the Brahmana, saying, 'Thou art now standing in place that is scarcely proper for thee, O sinless one. If it pleasest thee, let us go to my abode, O holy one!' 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCVI ""Markandeya said, 'Continually reflecting upon that wonderful discourse of the woman, Kausika began to reproach himself and looked very much like a guilty person and meditating on the subtle ways of morality and virtue, he said to himself, 'I should accept with reverence what the lady hath said and should, therefore, repair to Mithila. Without doubt there dwelleth in that city a fowler of soul under complete control and fully acquainted with the mysteries of virtue and morality. This very day will I repair unto that one endued with wealth of asceticism for enquiring of him about virtue.' His faith in her was assured by her knowledge of the death of the she-crane and the excellent words of virtuous import she had uttered. Kausika thus reflecting with reverence upon all she had said, set out for Mithila, filled with curiosity. And he traversed many forests and villages and towns and at last reached Mithila that was ruled over by Janaka and he beheld the city to be adorned with the flags of various creeds. And he beheld that beautiful town to be resounding with the noise of sacrifices and festivities and furnished with splendid gateways. It abounded with palatial residences and protected by walls on all sides; it had many splendid buildings to boast of. And that delightful town was also filled with innumerable cars. And its streets and roads were many and well-laid and many of them were lined with shops. And it was full of horses and cars and elephants and warriors. And the citizens were all in health and joy and they were always engaged in festivities. And having entered that city, that Brahmana beheld there many other things. And there the Brahmana enquired about the virtuous fowler and was answered by some twice-born persons. And repairing to the place indicated by those regenerate ones, the Brahmana beheld the fowler seated in a butcher's yard and the ascetic fowler was then selling venison and buffalo meat and in consequence of the large concourse of buyers gathered round that fowler, Kausika stood at a distance. But the fowler, apprehending that the Brahmana had come to him, suddenly rose from his seat and went to that secluded spot where the Brahmana was staying and having approached him there, the fowler said, 'I salute thee, O holy one! Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be thou! Command me as to what I may do for thee. The word that the chaste woman said unto thee, viz., Repair thou to Mithila, are known to me. I also know for what purpose thou hast come hither.' Hearing these words of the fowler that Brahmana was filled with surprise. And he began to reflect inwardly, saying, 'This indeed, is the second marvel that I see!' The fowler then said unto the Brahmana, saying, 'Thou art now standing in place that is scarcely proper for thee, O sinless one. If it pleasest thee, let us go to my abode, O holy one!' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Kausika decide to travel to Mithila? Answer 1: Kausika decided to travel to Mithila because he was deeply moved by a woman's discourse on virtue and morality. He believed that there must be a wise fowler in Mithila who could provide him with further insights into these subjects. Reference 1: ""Continually reflecting upon that wonderful discourse of the woman, Kausika began to reproach himself and looked very much like a guilty person... and meditating on the subtle ways of morality and virtue, he said to himself, 'I should accept with reverence what the lady hath said and should, therefore, repair to Mithila.'"" Question 2: What was the fowler's reaction when he realized that Kausika had come to meet him? Answer 2: When the fowler realized that Kausika had come to meet him, he immediately left his seat and approached Kausika with great respect and humility. He welcomed Kausika and offered his assistance. Reference 2: ""The fowler, apprehending that the Brahmana had come to him, suddenly rose from his seat and went to that secluded spot where the Brahmana was staying and having approached him there, the fowler said, 'I salute thee, O holy one! Welcome art thou, O thou best of Brahmanas!'"" Question 3: Why was Kausika filled with surprise upon meeting the fowler? Answer 3: Kausika was filled with surprise upon meeting the fowler because the fowler not only recognized him but also knew the purpose of his visit, which was to seek knowledge about virtue. This knowledge had been conveyed to the fowler through a chaste woman's words. Reference 3: ""Hearing these words of the fowler that Brahmana was filled with surprise. And he began to reflect inwardly, saying, 'This indeed, is the second marvel that I see!'""","[0.007327830884605646, -0.00038787678931839764, -0.22604136168956757, 0.1980103701353073, 0.288871169090271, -0.10683415085077286, -0.1846761256456375, 0.26726412773132324, -0.6012500524520874, 0.12837035953998566, 0.11399226635694504, 0.20351244509220123, 0.3418750464916229, -0.09511241316795349, 0.05742564797401428, 0.24123479425907135, -0.01106274127960205, 0.2380819022655487, -0.3190184533596039, -0.0589803121984005, -0.15351718664169312, 0.10250211507081985, 0.05783262848854065, 0.48753875494003296, -0.007236538454890251, -0.02739105373620987, 0.06255996227264404, 0.5166210532188416, -0.27818751335144043, -0.2255340814590454, -0.02113073132932186, -0.2799611985683441, -0.26583534479141235, 0.3176269829273224, -0.000103521000710316, -0.12898586690425873, 0.21225512027740479, 0.03197193890810013, -0.2174852192401886, 0.2849935293197632, -0.34723153710365295, 0.1735236495733261, 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When life is at stake and in the matter of marriage, it is proper to tell an untruth. Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth. Whichever conduces most to the good of all creatures is considered to be truth. Virtue is thus perverted; mark thou its subtle ways. O best of virtuous men, man's actions are either good or bad, and he undoubtedly reaps their fruits. The ignorant man having attained to an abject state, grossly abuses the gods, not knowing that it is the consequence of his own evil karma. The foolish, the designing and the fickle, O good Brahmana, always attain the very reverse of happiness or misery. Neither learning nor good morals, nor personal exertion can save them. And if the fruits of our exertion were not dependent on anything else, people would attain the object of their desire, by simply striving to attain it. It is seen that able, intelligent and diligent persons are baffled in their efforts, and do not attain the fruits of their actions. On the other hand, persons who are always active in injuring others and in practising deception on the world, lead a happy life. There are some who attain prosperity without any exertion. And there are others, who with the utmost exertion, are unable to achieve their dues. Miserly persons with the object of having sons born to them worship the gods, and practise severe austerities, and those sons having remained in the womb for ten months at length turn out to be very infamous issue of their race; and others begotten under the same auspices, decently pass their lives in luxury with heaps of riches and grain accumulated by their ancestors. The diseases from which man suffer, are undoubtedly the result of their own karma. They then behave like small deer at the hands of hunters, and they are racked with mental troubles. And, O Brahmana, as hunters intercept the flight of their game, the progress of those diseases is checked by able and skilful physicians with their collections of drugs. And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy (the good things of this earth), are prevented from doing so from the fact of their suffering from chronic bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire. All persons desire to out distance their neighbours (in the race of life), and they strive to do so to the utmost of their power; but the result turns out otherwise. Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions. No person, O good Brahmana, can be the dispenser of his own lot. The actions done in a previous existence are seen to fructify in our present life. It is the immemorial tradition that the soul is eternal and everlasting, but the corporeal frame of all creatures is subject to destruction here (below). When therefore life is extinguished, the body only is destroyed, but the spirit, wedded to its actions, travels elsewhere.' 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCVIII Markandeya continued, ""O Yudhishthira, the virtuous fowler, eminent in pity, then skilfully addressed himself again to that foremost of Brahmanas, saying, 'It is the dictum of the aged that the ways of righteousness are subtle, diverse and infinite. When life is at stake and in the matter of marriage, it is proper to tell an untruth. Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth. Whichever conduces most to the good of all creatures is considered to be truth. Virtue is thus perverted; mark thou its subtle ways. O best of virtuous men, man's actions are either good or bad, and he undoubtedly reaps their fruits. The ignorant man having attained to an abject state, grossly abuses the gods, not knowing that it is the consequence of his own evil karma. The foolish, the designing and the fickle, O good Brahmana, always attain the very reverse of happiness or misery. Neither learning nor good morals, nor personal exertion can save them. And if the fruits of our exertion were not dependent on anything else, people would attain the object of their desire, by simply striving to attain it. It is seen that able, intelligent and diligent persons are baffled in their efforts, and do not attain the fruits of their actions. On the other hand, persons who are always active in injuring others and in practising deception on the world, lead a happy life. There are some who attain prosperity without any exertion. And there are others, who with the utmost exertion, are unable to achieve their dues. Miserly persons with the object of having sons born to them worship the gods, and practise severe austerities, and those sons having remained in the womb for ten months at length turn out to be very infamous issue of their race; and others begotten under the same auspices, decently pass their lives in luxury with heaps of riches and grain accumulated by their ancestors. The diseases from which man suffer, are undoubtedly the result of their own karma. They then behave like small deer at the hands of hunters, and they are racked with mental troubles. And, O Brahmana, as hunters intercept the flight of their game, the progress of those diseases is checked by able and skilful physicians with their collections of drugs. And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy (the good things of this earth), are prevented from doing so from the fact of their suffering from chronic bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire. All persons desire to out distance their neighbours (in the race of life), and they strive to do so to the utmost of their power; but the result turns out otherwise. Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions. No person, O good Brahmana, can be the dispenser of his own lot. The actions done in a previous existence are seen to fructify in our present life. It is the immemorial tradition that the soul is eternal and everlasting, but the corporeal frame of all creatures is subject to destruction here (below). When therefore life is extinguished, the body only is destroyed, but the spirit, wedded to its actions, travels elsewhere.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: According to the virtuous fowler, under what circumstances is it considered proper to tell an untruth? Answer 1: The virtuous fowler suggests that it is proper to tell an untruth when one's life is at stake or in matters related to marriage. He explains that untruth, under certain conditions, can lead to the triumph of truth, and what ultimately benefits all creatures is considered to be truth. Reference 1: ""When life is at stake and in the matter of marriage, it is proper to tell an untruth. Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth. Whichever conduces most to the good of all creatures is considered to be truth."" Question 2: How does the fowler describe the subtle ways of virtue and morality? Answer 2: The fowler explains that the ways of righteousness are subtle, diverse, and infinite. He emphasizes that virtue can sometimes be perverted, and the true path of righteousness may not always be apparent. The subtlety of virtue lies in its ability to lead to the greater good, even if it involves unconventional actions. Reference 2: ""The ways of righteousness are subtle, diverse and infinite... Virtue is thus perverted; mark thou its subtle ways."" Question 3: What does the fowler say about the consequences of one's actions and their dependence on karma? Answer 3: The fowler asserts that a person's actions, whether good or bad, result in consequences that are determined by their own karma. Those who suffer or prosper do so as a result of their past actions. He also mentions that diseases, mental troubles, and even the ability to enjoy prosperity are influenced by karma. Reference 3: ""The diseases from which man suffer, are undoubtedly the result of their own karma... Every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma)."" Question 4: How does the fowler explain the diversity in outcomes and fortunes among individuals? Answer 4: The fowler points out that despite similar auspices and circumstances, individuals experience diverse outcomes in life. Some prosper effortlessly, while others struggle despite their efforts. He suggests that personal freedom of action does not guarantee success, as one's actions from previous existences also play a significant role in determining one's fate. Reference 4: ""Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions... No person, O good Brahmana, can be the dispenser of his own lot.""","[-0.03150199353694916, 0.030494218692183495, -0.19199328124523163, 0.11332882195711136, 0.3805989623069763, -0.04769944027066231, -0.12955375015735626, 0.37133726477622986, -0.06699175387620926, 0.07376448065042496, 0.1087648794054985, 0.2116297036409378, 0.15231913328170776, -0.34077173471450806, 0.045442428439855576, 0.03982911258935928, -0.10099035501480103, 0.24850843846797943, -0.18081849813461304, -0.08317562937736511, -0.22342818975448608, 0.13504648208618164, -0.12793989479541779, 0.3281828761100769, -0.021237259730696678, -0.16630510985851288, 0.4071628749370575, 0.5807616114616394, -0.42464780807495117, -0.35707470774650574, 0.08582263439893723, -0.15230940282344818, -0.16885654628276825, 0.13107988238334656, -9.601858619134873e-05, -0.20431303977966309, 0.4150835871696472, 0.05427439883351326, -0.03967032581567764, 0.3447956442832947, -0.01581551693379879, 0.1874576359987259, 0.0880788043141365, 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The fowler replied, 'The spirit dies not, there being simply a change of tenement. They are mistaken, who foolishly say that all creatures die. The soul betakes itself to another frame, and its change of habitation is called its death. In the world of men, no man reaps the consequences of another man's karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated. The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds. Men's actions follow them; and influenced by these, they are born again.' The Brahmana enquired, 'Why does the spirit take its birth, and why does its nativity become sinful or virtuous, and how, O good man, does it come to belong to a sinful or virtuous race?' The fowler replied, This mystery seems to belong to the subject of procreation, but I shall briefly describe to you, O good Brahmana, how the spirit is born again with its accumulated load of karma, the righteous in a virtuous, and the wicked in a sinful nativity. By the performance of virtuous actions it attains to the state of the gods, and by a combination of good and evil, it acquires the human state; by indulgence in sensuality and similar demoralising practices it is born in the lower species of animals, and by sinful acts, it goes to the infernal regions. Afflicted with the miseries of birth and dotage, man is fated to rot here below from the evil consequences of his own actions. Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma. Animate beings become miserable in the next world on account of these actions done by themselves and from the reaction of those miseries, they assume lower births and then they accumulate a new series of actions, and they consequently suffer misery over again, like sickly men partaking of unwholesome food; and although they are thus afflicted, they consider themselves to be happy and at ease and consequently their fetters are not loosened and new karma arises; and suffering from diverse miseries they turn about in this world like a wheel. If casting off their fetters they purify themselves by their actions and practise austerities and religious meditations, then, O best of Brahmanas, they attain the Elysian regions by these numerous acts and by casting off their fetters and by the purification of karma, men attain those blissful regions where misery is unknown to those who go there. The sinful man who is addicted to vices, never comes to the end of his course of iniquities. Therefore must we strive to do what is virtuous and forbear from doing what is unrighteous. Whoever with a heart full of gratefulness and free from malice strives to do what is good, attains wealth, virtue, happiness and heaven (hereafter). Those who are purified of sins, wise, forbearing, constant in righteousness, and self-restrained enjoy continuous felicity in this as well as in the next world. Man must follow the standard of virtue of the good and in his acts imitate the example of the righteous. There are virtuous men, versed in holy writ and learned in all departments of knowledge. Man's proper duty consists in following his own proper avocation, and this being the case these latter do not become confused and mixed up. The wise man delights in virtue and lives by righteousness. And, O good Brahmana, such a man with the wealth of righteousness which he hereby acquires, waters the root of the plant in which he finds most virtue. The virtuous man acts thus and his mind is calmed. He is pleased with his friends in this world and he also attains happiness hereafter. Virtuous people, O good man, acquire dominion over all and the pleasure of beauty, flavour, sound and touch according to their desire. These are known to be the rewards of virtue. But the man of enlightened vision, O great Brahmana, is not satisfied with reaping the fruits of righteousness. Not content with that, he with the light of spiritual wisdom that is in him, becomes indifferent to pain and pleasure and the vice of the world influenceth him not. Of his own free will he becometh indifferent to worldly pursuits but he forsaketh not virtue. Observing that everything worldly is evanescent, he trieth to renounce everything and counting on more chance he deviseth means for the attainment of salvation. Thus doth he renounce the pursuits of the world, shuneth the ways of sin, becometh virtuous and at last attaineth salvation. Spiritual wisdom is the prime requisite of men for salvation, resignation and forbearance are its roots. By this means he attaineth all the objects of this desire. But subduing the senses and by means of truthfulness and forbearance, he attaineth, O good Brahmana, the supreme asylum of Brahma.' The Brahmana again enquired, 'O thou most eminent in virtue and constant in the performance of the religious obligations, you talk of senses; what are they; how may they be subdued; and what is the good of subduing them; and how doth a creature reap the fruits thereof? O pious man, I beg to acquaint myself with the truth of this matter."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""The Brahmana replied, 'O best of those versed in the doctrine of karma, and in the delivery of discourses, I long to know accurately how the soul becomes eternal.' The fowler replied, 'The spirit dies not, there being simply a change of tenement. They are mistaken, who foolishly say that all creatures die. The soul betakes itself to another frame, and its change of habitation is called its death. In the world of men, no man reaps the consequences of another man's karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated. The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds. Men's actions follow them; and influenced by these, they are born again.' The Brahmana enquired, 'Why does the spirit take its birth, and why does its nativity become sinful or virtuous, and how, O good man, does it come to belong to a sinful or virtuous race?' The fowler replied, This mystery seems to belong to the subject of procreation, but I shall briefly describe to you, O good Brahmana, how the spirit is born again with its accumulated load of karma, the righteous in a virtuous, and the wicked in a sinful nativity. By the performance of virtuous actions it attains to the state of the gods, and by a combination of good and evil, it acquires the human state; by indulgence in sensuality and similar demoralising practices it is born in the lower species of animals, and by sinful acts, it goes to the infernal regions. Afflicted with the miseries of birth and dotage, man is fated to rot here below from the evil consequences of his own actions. Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma. Animate beings become miserable in the next world on account of these actions done by themselves and from the reaction of those miseries, they assume lower births and then they accumulate a new series of actions, and they consequently suffer misery over again, like sickly men partaking of unwholesome food; and although they are thus afflicted, they consider themselves to be happy and at ease and consequently their fetters are not loosened and new karma arises; and suffering from diverse miseries they turn about in this world like a wheel. If casting off their fetters they purify themselves by their actions and practise austerities and religious meditations, then, O best of Brahmanas, they attain the Elysian regions by these numerous acts and by casting off their fetters and by the purification of karma, men attain those blissful regions where misery is unknown to those who go there. The sinful man who is addicted to vices, never comes to the end of his course of iniquities. Therefore must we strive to do what is virtuous and forbear from doing what is unrighteous. Whoever with a heart full of gratefulness and free from malice strives to do what is good, attains wealth, virtue, happiness and heaven (hereafter). Those who are purified of sins, wise, forbearing, constant in righteousness, and self-restrained enjoy continuous felicity in this as well as in the next world. Man must follow the standard of virtue of the good and in his acts imitate the example of the righteous. There are virtuous men, versed in holy writ and learned in all departments of knowledge. Man's proper duty consists in following his own proper avocation, and this being the case these latter do not become confused and mixed up. The wise man delights in virtue and lives by righteousness. And, O good Brahmana, such a man with the wealth of righteousness which he hereby acquires, waters the root of the plant in which he finds most virtue. The virtuous man acts thus and his mind is calmed. He is pleased with his friends in this world and he also attains happiness hereafter. Virtuous people, O good man, acquire dominion over all and the pleasure of beauty, flavour, sound and touch according to their desire. These are known to be the rewards of virtue. But the man of enlightened vision, O great Brahmana, is not satisfied with reaping the fruits of righteousness. Not content with that, he with the light of spiritual wisdom that is in him, becomes indifferent to pain and pleasure and the vice of the world influenceth him not. Of his own free will he becometh indifferent to worldly pursuits but he forsaketh not virtue. Observing that everything worldly is evanescent, he trieth to renounce everything and counting on more chance he deviseth means for the attainment of salvation. Thus doth he renounce the pursuits of the world, shuneth the ways of sin, becometh virtuous and at last attaineth salvation. Spiritual wisdom is the prime requisite of men for salvation, resignation and forbearance are its roots. By this means he attaineth all the objects of this desire. But subduing the senses and by means of truthfulness and forbearance, he attaineth, O good Brahmana, the supreme asylum of Brahma.' The Brahmana again enquired, 'O thou most eminent in virtue and constant in the performance of the religious obligations, you talk of senses; what are they; how may they be subdued; and what is the good of subduing them; and how doth a creature reap the fruits thereof? O pious man, I beg to acquaint myself with the truth of this matter."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What does the fowler explain regarding the nature of the soul and its transition between lifetimes? Answer 1: The fowler describes that the spirit does not die but undergoes a change of residence or tenement when it leaves one body for another. This transition is often referred to as ""death."" He emphasizes that individuals reap the consequences of their own karma, and there is no escape from the outcomes of one's actions. Reference 1: ""The spirit dies not, there being simply a change of tenement... In the world of men, no man reaps the consequences of another man's karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done can never be obviated."" Question 2: How does the fowler explain the connection between one's actions and their future birth and life circumstances? Answer 2: The fowler clarifies that one's actions, both virtuous and sinful, determine the nature of their future birth and life circumstances. By performing virtuous actions, individuals may attain a divine or human state, while indulging in sinful behavior leads to birth in lower species or infernal regions. The consequences of actions shape the path of rebirth. Reference 2: ""By the performance of virtuous actions, it attains to the state of the gods... and by sinful acts, it goes to the infernal regions."" Question 3: How does the fowler describe the cycle of karma and its influence on the soul? Answer 3: The fowler explains that spirits, bound by their own karma, go through a cycle of births and deaths. They wander through various births, experiencing the consequences of past actions. Even though they may suffer miseries, they often remain oblivious to their actions, leading to new karma and further cycles of rebirth. Reference 3: ""Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma... suffering from diverse miseries they turn about in this world like a wheel."" Question 4: What advice does the fowler offer on how to break free from the cycle of karma and attain salvation? Answer 4: The fowler suggests that individuals should strive to do what is virtuous and avoid unrighteous actions. By purifying themselves through righteous deeds, practicing austerities, and cultivating spiritual wisdom, they can eventually attain salvation. Renunciation of worldly pursuits and a focus on virtue and spiritual wisdom are seen as means to break free from the cycle of karma. Reference 4: ""Thus doth he renounce the pursuits of the world, shuneth the ways of sin, becometh virtuous and at last attaineth salvation... subduing the senses and by means of truthfulness and forbearance, he attaineth... the supreme asylum of Brahma."" Question 5: How does the fowler describe the rewards of virtue and the ultimate state of spiritual wisdom? Answer 5: The fowler explains that virtue brings rewards in the form of dominion, pleasures of the senses (beauty, flavor, sound, and touch), and the fulfillment of desires. However, a person of spiritual wisdom transcends the pursuit of worldly pleasures and becomes indifferent to pain and pleasure. Such individuals attain a state of liberation and are unaffected by worldly vices. Reference 5: ""Virtuous people... enjoy continuous felicity in this as well as in the next world. But the man of enlightened vision... becomes indifferent to pain and pleasure and the vice of the world influenceth him not."" Question 6: What inquiry does the Brahmana make regarding the senses and their significance in spiritual matters? Answer 6: The Brahmana seeks to understand the nature of the senses, how they can be subdued, and the importance of controlling them. He also inquires about the benefits of subduing the senses and how a person's actions influence the outcomes related to the senses. Reference 6: ""O thou most eminent in virtue... you talk of senses; what are they; how may they be subdued; and what is the good of subduing them; and how doth a creature reap the fruits thereof? O pious man, I beg to acquaint myself with the truth of this matter.""","[0.36529284715652466, -0.026431454345583916, -0.17629386484622955, 0.09746436029672623, 0.45280128717422485, -0.24055159091949463, -0.08073417097330093, 0.11925337463617325, -0.5880476832389832, 0.19118739664554596, 0.10538379102945328, 0.11219429224729538, 0.31156864762306213, -0.39662644267082214, -0.02510884404182434, -0.08649182319641113, 0.045100197196006775, 0.12718795239925385, -0.46094661951065063, -0.1786946803331375, -0.22701938450336456, 0.23133036494255066, 0.2948487401008606, 0.5970290899276733, -0.09511865675449371, 0.13734543323516846, -0.08297857642173767, 0.5229124426841736, -0.2453174591064453, 0.08063742518424988, -0.006589704658836126, -0.28284940123558044, -0.08649499714374542, 0.4789157211780548, -0.00010565783304627985, -0.41203489899635315, 0.29065030813217163, 0.12274131923913956, -0.10827608406543732, 0.3237713873386383, -0.12443254142999649, 0.4501451551914215, -0.12313160300254822, 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The fowler said, 'Men's minds are at first bent on the acquisition of knowledge. That acquired, O good Brahmana, they indulge in their passions and desires, and for that end, they labour and set about tasks of great magnitude and indulge in much-desired pleasures of beauty, flavour, &c. Then follows fondness, then envy, then avarice and then extinction of all spiritual light. And when men are thus influenced by avarice, and overcome by envy and fondness, their intellect ceases to be guided by righteousness and they practise the very mockery of virtue. Practising virtue with hypocrisy, they are content to acquire wealth by dishonourable means with the wealth thus acquired the intelligent principle in them becomes enamoured of those evil ways, and they are filled with a desire to commit sins. And when, O good Brahmana, their friends and men of wisdom remonstrate with them, they are ready with specious answers, which are neither sound nor convincing. From their being addicted to evil ways, they are guilty of a threefold sin. They commit sin in thought, in word, as also in action. They being addicted to wicked ways, all their good qualities die out, and these men of wicked deeds cultivate the friendship of men of similar character, and consequently they suffer misery in this world as well as in the next. The sinful man is of this nature, and now hear of the man of virtue. He discerns these evils by means of his spiritual insight, and is able to discriminate between happiness and misery, and is full of respectful attention to men of virtue, and from practising virtues, his mind becomes inclined to righteousness.' The Brahmana replied, 'Thou hast given a true exposition of religion which none else is able to expound. Thy spiritual power is great, and thou dost appear to me to be like a great Rishi.' The fowler replied, 'The great Brahmanas are worshipped with the same honours as our ancestors and they are always propitiated with offerings of food before others. Wise men in this world do what is pleasing to them, with all their heart. And I shall, O good Brahmana, describe to thee what is pleasing to them, after having bowed down to Brahmanas as a class. Do thou learn from me the Brahmanic philosophy. This whole universe unconquerable everywhere and abounding in great elements, is Brahma, and there is nothing higher than this. The earth, air, water, fire and sky are the great elements. And form, odour, sound, touch and taste are their characteristic properties. These latter too have their properties which are also correlated to each other. And of the three qualities, which are gradually characterised by each, in order of priority is consciousness which is called the mind. The seventh is intelligence and after that comes egoism; and then the five senses, then the soul, then the moral qualities called sattwa, rajas and tamas. These seventeen are said to be the unknown or incomprehensible qualities. I have described all this to thee, what else dost thou wish to know?'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCIX ""Markandeya continued, 'Hear, O king Yudhishthira what the virtuous fowler, thus interrogated by that Brahmana, said to him in reply. The fowler said, 'Men's minds are at first bent on the acquisition of knowledge. That acquired, O good Brahmana, they indulge in their passions and desires, and for that end, they labour and set about tasks of great magnitude and indulge in much-desired pleasures of beauty, flavour, &c. Then follows fondness, then envy, then avarice and then extinction of all spiritual light. And when men are thus influenced by avarice, and overcome by envy and fondness, their intellect ceases to be guided by righteousness and they practise the very mockery of virtue. Practising virtue with hypocrisy, they are content to acquire wealth by dishonourable means with the wealth thus acquired the intelligent principle in them becomes enamoured of those evil ways, and they are filled with a desire to commit sins. And when, O good Brahmana, their friends and men of wisdom remonstrate with them, they are ready with specious answers, which are neither sound nor convincing. From their being addicted to evil ways, they are guilty of a threefold sin. They commit sin in thought, in word, as also in action. They being addicted to wicked ways, all their good qualities die out, and these men of wicked deeds cultivate the friendship of men of similar character, and consequently they suffer misery in this world as well as in the next. The sinful man is of this nature, and now hear of the man of virtue. He discerns these evils by means of his spiritual insight, and is able to discriminate between happiness and misery, and is full of respectful attention to men of virtue, and from practising virtues, his mind becomes inclined to righteousness.' The Brahmana replied, 'Thou hast given a true exposition of religion which none else is able to expound. Thy spiritual power is great, and thou dost appear to me to be like a great Rishi.' The fowler replied, 'The great Brahmanas are worshipped with the same honours as our ancestors and they are always propitiated with offerings of food before others. Wise men in this world do what is pleasing to them, with all their heart. And I shall, O good Brahmana, describe to thee what is pleasing to them, after having bowed down to Brahmanas as a class. Do thou learn from me the Brahmanic philosophy. This whole universe unconquerable everywhere and abounding in great elements, is Brahma, and there is nothing higher than this. The earth, air, water, fire and sky are the great elements. And form, odour, sound, touch and taste are their characteristic properties. These latter too have their properties which are also correlated to each other. And of the three qualities, which are gradually characterised by each, in order of priority is consciousness which is called the mind. The seventh is intelligence and after that comes egoism; and then the five senses, then the soul, then the moral qualities called sattwa, rajas and tamas. These seventeen are said to be the unknown or incomprehensible qualities. I have described all this to thee, what else dost thou wish to know?'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How does the fowler describe the progression of a person's mindset and actions from the pursuit of knowledge to indulgence in passions and desires? Answer 1: The fowler explains that individuals initially seek knowledge but later become consumed by their passions and desires. They engage in various tasks and indulge in sensory pleasures such as beauty and flavor. This indulgence leads to fondness, envy, and avarice, eventually extinguishing their spiritual light and causing them to abandon righteousness. Reference 1: ""Men's minds are at first bent on the acquisition of knowledge. That acquired, O good Brahmana, they indulge in their passions and desires, and for that end, they labour and set about tasks of great magnitude and indulge in much-desired pleasures of beauty, flavour, &c."" Question 2: How does the fowler describe the transformation in the mindset of those who are addicted to avarice and sinful behavior? Answer 2: The fowler elucidates that individuals driven by avarice and sinful desires lose their sense of righteousness. They engage in hypocrisy, practice virtue only superficially, and acquire wealth through dishonorable means. Their intellect becomes enamored of evil ways, and they are inclined to commit sins in thought, word, and action. Reference 2: ""And when men are thus influenced by avarice, and overcome by envy and fondness, their intellect ceases to be guided by righteousness and they practise the very mockery of virtue... They being addicted to wicked ways, all their good qualities die out."" Question 3: What distinction does the fowler make between the actions and mindset of a sinful person and a virtuous one? Answer 3: The fowler highlights the contrast between a sinful person and a virtuous one. A sinful individual is driven by avarice, hypocrisy, and wicked actions, while a virtuous person possesses spiritual insight, discerns between happiness and misery, and respects virtuous individuals. The virtuous person's mind inclines toward righteousness, leading to a life of virtue. Reference 3: ""The sinful man is of this nature... all their good qualities die out... and consequently they suffer misery in this world as well as in the next. The virtuous man... is full of respectful attention to men of virtue, and from practising virtues, his mind becomes inclined to righteousness."" Question 4: What fundamental philosophical concepts does the fowler explain to the Brahmana regarding the universe, elements, and qualities? Answer 4: The fowler imparts knowledge about the fundamental philosophical concepts, including the universe being represented as Brahma, the great elements (earth, air, water, fire, sky), and their characteristic properties. He describes the progression from elements to qualities, including consciousness, intelligence, egoism, senses, soul, and the moral qualities known as sattwa, rajas, and tamas, totaling seventeen incomprehensible qualities. Reference 4: ""This whole universe unconquerable everywhere and abounding in great elements, is Brahma... The earth, air, water, fire, and sky are the great elements... These seventeen are said to be the unknown or incomprehensible qualities.""","[0.13677117228507996, 0.10253685712814331, -0.1885678768157959, 0.21927659213542938, 0.22368432581424713, -0.07418424636125565, -0.1491830050945282, 0.19770854711532593, -0.24843637645244598, 0.1422971487045288, 0.06214718148112297, 0.009041034616529942, 0.20137496292591095, -0.3507804274559021, 0.2075558453798294, 0.007557912729680538, -0.11296042054891586, 0.27472013235092163, -0.3981390595436096, -0.04771140217781067, -0.16235840320587158, 0.195000559091568, 0.14601506292819977, 0.32050251960754395, 0.01723950169980526, -0.04805229604244232, 0.14809371531009674, 0.4738994240760803, -0.453005850315094, -0.07549005001783371, 0.009144546464085579, -0.25963711738586426, -0.32255056500434875, 0.021426714956760406, -9.962279727915302e-05, -0.23518934845924377, 0.276860773563385, 0.10170494765043259, 0.015252661891281605, 0.4363832175731659, -0.06247188523411751, 0.300999253988266, -0.010579699650406837, 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The Brahmana said, 'O best of the cherishers of religion, it is said that there are five great elements; do thou describe to me in full the properties of any one of the five.' The fowler replied, 'The earth, water, fire, air and sky all have properties interlapping each other. I shall describe them to thee. The earth, O Brahmana, has five qualities, water four, fire three and the air and sky together three also. Sound, touch, form, odour and taste--these five qualities belong to earth, and sound, touch, form and taste, O austere Brahmana, have been described to thee as the properties of water, and sound, touch and form are the three properties of fire and air has two properties sound and touch, and sound is the property of sky. And, O Brahmana, these fifteen properties inherent in five elements, exist in all substances of which this universe is composed. And they are not opposed to one another; they exist, O Brahmana, in proper combination. When this whole universe is thrown into a state of confusion, then every corporeal being in the fulness of time, assumes another corpus. It arises and perishes in due order. And there are present the five elementary substances of which all the mobile and immobile world is composed. Whatever is perceptible by the senses, is called vyakta (knowable or comprehensible) and whatever is beyond the reach of the senses and can only be perceived by guesses, is known to be avyakta (not vyakta). When a per on engages in the discipline of self-examination, after having subdued the senses which have of their own proper objective play in the external conditions of sound, form, &c, then he beholds his own spirit pervading the universe, and the universe reflected in itself. He who is wedded to his previous karma, although skilled in the highest spiritual wisdom, is cognisant only of his soul's objective existence, but the person whose soul is never affected by the objective conditions around, is never subject to ills, owing to its absorption in the elementary spirit of Brahma. When a person has overcome the domination of illusion, his manly virtues consisting of the essence of spiritual wisdom, turn to the spiritual enlightenment which illumines the intelligence of sentient beings. Such a person is styled by the omnipotent, intelligent Spirit as one who is without beginning and without end, self-existent, immutable, incorporeal and incomparable. This, O Brahmana, that thou hast enquired of me is only the result of self discipline. And this self-discipline can only be acquired by subduing the senses. It cannot be otherwise, heaven and hell are both dependent on our senses. When subdued, they lead to heaven; when indulged in, they lead to perdition. This subjugation of the senses is the highest means of attaining spiritual light. Our senses are at the (cause) root of our spiritual advancement as also at the root of our spiritual degradation. By indulging in them, a person undoubtedly contracts vices, and by subduing these, he attains salvation. The self-restrained person who acquires mastery over the six senses inherent in our nature, is never tainted with sin, and consequently evil has no power over him. Man's corporeal self has been compared to a chariot, his soul to a charioteer and his senses to horses. A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses. That man is an excellent driver who knows how to patiently wield the reins of those wild horses,--the six senses inherent in our nature. When our senses become ungovernable like horses on the high road, we must patiently rein them in; for with patience, we are sure to get the better of them. When a man's mind is overpowered by any one of these senses running wild, he loses his reason, and becomes like a ship tossed by storms upon the high ocean. Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCX ""Markandeya continued, 'O Bharata, the Brahmana, thus interrogated by the virtuous fowler, resumed again this discourse so pleasing to the mind. The Brahmana said, 'O best of the cherishers of religion, it is said that there are five great elements; do thou describe to me in full the properties of any one of the five.' The fowler replied, 'The earth, water, fire, air and sky all have properties interlapping each other. I shall describe them to thee. The earth, O Brahmana, has five qualities, water four, fire three and the air and sky together three also. Sound, touch, form, odour and taste--these five qualities belong to earth, and sound, touch, form and taste, O austere Brahmana, have been described to thee as the properties of water, and sound, touch and form are the three properties of fire and air has two properties sound and touch, and sound is the property of sky. And, O Brahmana, these fifteen properties inherent in five elements, exist in all substances of which this universe is composed. And they are not opposed to one another; they exist, O Brahmana, in proper combination. When this whole universe is thrown into a state of confusion, then every corporeal being in the fulness of time, assumes another corpus. It arises and perishes in due order. And there are present the five elementary substances of which all the mobile and immobile world is composed. Whatever is perceptible by the senses, is called vyakta (knowable or comprehensible) and whatever is beyond the reach of the senses and can only be perceived by guesses, is known to be avyakta (not vyakta). When a per on engages in the discipline of self-examination, after having subdued the senses which have of their own proper objective play in the external conditions of sound, form, &c, then he beholds his own spirit pervading the universe, and the universe reflected in itself. He who is wedded to his previous karma, although skilled in the highest spiritual wisdom, is cognisant only of his soul's objective existence, but the person whose soul is never affected by the objective conditions around, is never subject to ills, owing to its absorption in the elementary spirit of Brahma. When a person has overcome the domination of illusion, his manly virtues consisting of the essence of spiritual wisdom, turn to the spiritual enlightenment which illumines the intelligence of sentient beings. Such a person is styled by the omnipotent, intelligent Spirit as one who is without beginning and without end, self-existent, immutable, incorporeal and incomparable. This, O Brahmana, that thou hast enquired of me is only the result of self discipline. And this self-discipline can only be acquired by subduing the senses. It cannot be otherwise, heaven and hell are both dependent on our senses. When subdued, they lead to heaven; when indulged in, they lead to perdition. This subjugation of the senses is the highest means of attaining spiritual light. Our senses are at the (cause) root of our spiritual advancement as also at the root of our spiritual degradation. By indulging in them, a person undoubtedly contracts vices, and by subduing these, he attains salvation. The self-restrained person who acquires mastery over the six senses inherent in our nature, is never tainted with sin, and consequently evil has no power over him. Man's corporeal self has been compared to a chariot, his soul to a charioteer and his senses to horses. A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses. That man is an excellent driver who knows how to patiently wield the reins of those wild horses,--the six senses inherent in our nature. When our senses become ungovernable like horses on the high road, we must patiently rein them in; for with patience, we are sure to get the better of them. When a man's mind is overpowered by any one of these senses running wild, he loses his reason, and becomes like a ship tossed by storms upon the high ocean. Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What are the five great elements, and can you describe the properties of one of these elements in detail? Answer 1: The five great elements are earth, water, fire, air, and sky. The fowler explains that each element has distinct properties. For instance, earth possesses five qualities: sound, touch, form, odor, and taste. These properties are inherent in the element of earth. Similar properties are associated with the other elements as well. Reference 1: ""The earth, water, fire, air, and sky all have properties interlapping each other. I shall describe them to thee. The earth, O Brahmana, has five qualities, water four, fire three, and the air and sky together three also."" Question 2: How does the fowler differentiate between the vyakta and avyakta aspects of the universe, and what role does self-examination play in understanding these aspects? Answer 2: The fowler explains that the vyakta refers to what is knowable or perceptible by the senses, while avyakta pertains to what is beyond the reach of the senses and can only be perceived indirectly or through intuition. Self-examination, accompanied by the subjugation of the senses, allows a person to transcend the sensory world and perceive the avyakta, gaining insight into the universe's interconnectedness. Reference 2: ""Whatever is perceptible by the senses is called vyakta (knowable or comprehensible), and whatever is beyond the reach of the senses and can only be perceived by guesses is known to be avyakta (not vyakta)."" Question 3: What significance does the fowler attribute to the subjugation of the senses in one's spiritual journey? Answer 3: The fowler emphasizes that the subjugation of the senses is of paramount importance in one's spiritual journey. Mastery over the senses is the highest means of attaining spiritual enlightenment and salvation. Indulgence in the senses leads to vices and spiritual degradation, while subduing them leads to liberation. By controlling the senses, a person becomes impervious to sin and immune to evil influences. Reference 3: ""This subjugation of the senses is the highest means of attaining spiritual light... Man's corporeal self has been compared to a chariot, his soul to a charioteer, and his senses to horses."" Question 4: How does the fowler use the metaphor of a chariot and horses to illustrate the importance of controlling the senses? Answer 4: The fowler employs the metaphor of a chariot, a charioteer, and horses to illustrate the significance of controlling the senses. Just as a skilled charioteer patiently manages well-trained horses, a person must exercise self-restraint to govern the six senses inherent in human nature. Mastery over these senses ensures that a person can navigate life without succumbing to their wild and uncontrolled impulses. Reference 4: ""A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses. That man is an excellent driver who knows how to patiently wield the reins of those wild horses—the six senses inherent in our nature."" Question 5: How does the fowler describe the consequences of indulging in the senses, and what path does he suggest for those seeking spiritual advancement? Answer 5: The fowler warns that indulging in the senses leads to the contraction of vices and spiritual degradation. Such indulgence makes a person susceptible to the influences of evil. To attain spiritual advancement and liberation, one must patiently rein in and subdue the senses. By doing so, a person becomes immune to sin and can reap the fruits of clear perception and spiritual insight. Reference 5: ""Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception.""","[-0.01780657097697258, -0.17446269094944, -0.20801448822021484, 0.06302513182163239, 0.5328913927078247, -0.20646235346794128, -0.030846834182739258, 0.19307959079742432, -0.16289210319519043, 0.2600981593132019, -0.2546228766441345, 0.1433507800102234, -0.07329638302326202, -0.2432955801486969, 0.23579463362693787, 0.014968927949666977, -0.09080678969621658, 0.18064482510089874, -0.35633498430252075, -0.21596938371658325, -0.23985503613948822, -0.11596212536096573, -0.1081627830862999, 0.16550739109516144, -0.01999938115477562, 0.006175228860229254, 0.09469188749790192, 0.25092607736587524, -0.2938472330570221, -0.31935641169548035, -0.16377586126327515, -0.07694780826568604, -0.34620970487594604, 0.14406992495059967, -0.00010113295866176486, -0.13066764175891876, 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nothing in connection with the mysteries of religion which thou dost not know.' The fowler replied, 'O good and great Brahmana, thou shalt perceive with thine own eyes, all the virtue that I lay claim to, and by reason of which I have attained this blissful state. Rise, worshipful sir, and quickly enter this inner apartment. O virtuous man, it is proper that thou shouldst see my father and my mother.' Markandeya continued, 'Thus addressed the Brahmana went in, and beheld a fine beautiful mansion. It was a magnificent house divided in four suites of rooms, admired by gods and looking like one of their palaces; it was also furnished with seats and beds, and redolent of excellent perfumes. His revered parents clad in white robes, having finished their meals, were seated at ease. The fowler, beholding them, prostrated himself before them with his head at their feet. His aged parents then addressed him thus, 'Rise, O man of piety, rise, may righteousness shield thee; we are much pleased with thee for thy piety; mayst thou be blessed with a long life, and with knowledge, high intelligence, and fulfilment of thy desires. Thou art a good and dutiful son, for, we are constantly and reasonably looked after by thee, and even amongst the celestials thou hast not another divinity to worship. By constantly subduing thyself, thou hast become endowed with the self-restraining power of Brahmanas and all thy grandsires and ancestors are constantly pleased with thee for thy self-restraining virtues and for thy piety towards us. In thought, word or deed thy attention to us never flags, and it seems that at present thou hast no other thought in thy mind (save as to how to please us). As Rama, the son of Jamadagni, laboured to please his aged parents, so hast thou, O Son, done to please us, and even more. Then the fowler introduced the Brahmana to his parents and they received him with the usual salutation of welcome, and the Brahmana accepting their welcome, enquired if they, with their children and servants, were all right at home, and if they were always enjoying good health at that time (of life). The aged couple replied, 'At home, O Brahmana, we are all right, with all our servants. Hast thou, adorable sir, reached this place without any difficulty?' Markandeya continued, ""The Brahmana replied, 'Yes, I have.' Then the fowler addressing himself to the Brahmana said to him, 'These my parents, worshipful sir, are the idols that I worship; whatever is due to the gods, I do unto them. As the thirty-three gods with Indra at their head are worshipped by men, so are these aged parents of mine worshipped by me. As Brahmanas exert themselves for the purpose of procuring offering for their gods, so do I act with diligence for these two (idols of mine). These my father and mother, O Brahmana, are my supreme gods, and I seek to please them always with offering of flowers, fruits and gems. To me they are like the three sacred fires mentioned by the learned; and, O Brahmana, they seem to me to be as good as sacrifices or the four Vedas. My five life-giving airs, my wife and children and friends are all for them (dedicated to their service). And with my wife and children I always attend on them. O good Brahmana, with my own hands I assist them in bathing and also wash their feet and give them food and I say to them only what is agreeable, leaving out what is unpleasant. I consider it to be my highest duty to do what is agreeable to them even though it be not strictly justifiable. And, O Brahmana, I am always diligent in attending on them. The two parents, the sacred fire, the soul and the spiritual preceptor, these five, O good Brahmana, are worthy of the highest reverence from a person who seeks prosperity. By serving them properly, one acquires the merit of perpetually keeping up the sacred fire. And it is the eternal and invariable duty of all householders."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXIII ""Markandeya said, 'When, O Yudhishthira, all this mystery of salvation was explained to that Brahmana, he was highly pleased and he said addressing the fowler, 'All this that thou hast explained, is rational, and it seems to me that there is nothing in connection with the mysteries of religion which thou dost not know.' The fowler replied, 'O good and great Brahmana, thou shalt perceive with thine own eyes, all the virtue that I lay claim to, and by reason of which I have attained this blissful state. Rise, worshipful sir, and quickly enter this inner apartment. O virtuous man, it is proper that thou shouldst see my father and my mother.' Markandeya continued, 'Thus addressed the Brahmana went in, and beheld a fine beautiful mansion. It was a magnificent house divided in four suites of rooms, admired by gods and looking like one of their palaces; it was also furnished with seats and beds, and redolent of excellent perfumes. His revered parents clad in white robes, having finished their meals, were seated at ease. The fowler, beholding them, prostrated himself before them with his head at their feet. His aged parents then addressed him thus, 'Rise, O man of piety, rise, may righteousness shield thee; we are much pleased with thee for thy piety; mayst thou be blessed with a long life, and with knowledge, high intelligence, and fulfilment of thy desires. Thou art a good and dutiful son, for, we are constantly and reasonably looked after by thee, and even amongst the celestials thou hast not another divinity to worship. By constantly subduing thyself, thou hast become endowed with the self-restraining power of Brahmanas and all thy grandsires and ancestors are constantly pleased with thee for thy self-restraining virtues and for thy piety towards us. In thought, word or deed thy attention to us never flags, and it seems that at present thou hast no other thought in thy mind (save as to how to please us). As Rama, the son of Jamadagni, laboured to please his aged parents, so hast thou, O Son, done to please us, and even more. Then the fowler introduced the Brahmana to his parents and they received him with the usual salutation of welcome, and the Brahmana accepting their welcome, enquired if they, with their children and servants, were all right at home, and if they were always enjoying good health at that time (of life). The aged couple replied, 'At home, O Brahmana, we are all right, with all our servants. Hast thou, adorable sir, reached this place without any difficulty?' Markandeya continued, ""The Brahmana replied, 'Yes, I have.' Then the fowler addressing himself to the Brahmana said to him, 'These my parents, worshipful sir, are the idols that I worship; whatever is due to the gods, I do unto them. As the thirty-three gods with Indra at their head are worshipped by men, so are these aged parents of mine worshipped by me. As Brahmanas exert themselves for the purpose of procuring offering for their gods, so do I act with diligence for these two (idols of mine). These my father and mother, O Brahmana, are my supreme gods, and I seek to please them always with offering of flowers, fruits and gems. To me they are like the three sacred fires mentioned by the learned; and, O Brahmana, they seem to me to be as good as sacrifices or the four Vedas. My five life-giving airs, my wife and children and friends are all for them (dedicated to their service). And with my wife and children I always attend on them. O good Brahmana, with my own hands I assist them in bathing and also wash their feet and give them food and I say to them only what is agreeable, leaving out what is unpleasant. I consider it to be my highest duty to do what is agreeable to them even though it be not strictly justifiable. And, O Brahmana, I am always diligent in attending on them. The two parents, the sacred fire, the soul and the spiritual preceptor, these five, O good Brahmana, are worthy of the highest reverence from a person who seeks prosperity. By serving them properly, one acquires the merit of perpetually keeping up the sacred fire. And it is the eternal and invariable duty of all householders."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the Brahmana respond after receiving the explanation of salvation from the fowler? Answer 1: The Brahmana was highly pleased with the fowler's explanation of salvation. He expressed his appreciation, acknowledging the rationality of the teachings. He praised the fowler's knowledge of religious mysteries. Reference 1: ""When, O Yudhishthira, all this mystery of salvation was explained to that Brahmana, he was highly pleased and he said addressing the fowler, 'All this that thou hast explained, is rational, and it seems to me that there is nothing in connection with the mysteries of religion which thou dost not know.'"" Question 2: How did the fowler's parents react upon meeting the Brahmana, and what qualities did they appreciate in their son? Answer 2: The fowler's parents were pleased to meet the Brahmana, and they commended their son's piety and devotion. They expressed their blessings for his long life, knowledge, high intelligence, and fulfillment of desires. They admired their son for constantly looking after them with self-restraint and devotion, comparing his dedication to that of Rama, the son of Jamadagni, who served his aged parents diligently. Reference 2: ""His revered parents clad in white robes, having finished their meals, were seated at ease... Thou art a good and dutiful son, for, we are constantly and reasonably looked after by thee... As Rama, the son of Jamadagni, laboured to please his aged parents, so hast thou, O Son, done to please us, and even more."" Question 3: What role did the fowler's parents play in his life, and how did he worship them? Answer 3: The fowler considered his parents as his supreme gods and idols of worship. He devotedly served them by offering flowers, fruits, and gems. He regarded his parents as equal to the thirty-three gods, and he diligently attended to their needs, assisting them in bathing, washing their feet, and providing them with food. He prioritized pleasing them in thought, word, and deed. Reference 3: ""These my father and mother, O Brahmana, are my supreme gods, and I seek to please them always with offerings of flowers, fruits, and gems... I consider it to be my highest duty to do what is agreeable to them even though it be not strictly justifiable."" Question 4: How did the fowler explain the significance of his parents in his life, and what analogy did he draw to emphasize their importance? Answer 4: The fowler emphasized that his parents were his highest priority and likened them to the sacred fires, the Vedas, and the most significant objects of worship. He considered them equal to the gods. He drew an analogy, comparing his parents to the three sacred fires, highlighting their importance in his life and spiritual practice. Reference 4: ""These my father and mother, O Brahmana, are my supreme gods... they seem to me to be as good as sacrifices or the four Vedas... they are like the three sacred fires mentioned by the learned."" Question 5: What did the fowler consider as his eternal and invariable duty, and what did he do to fulfill it? Answer 5: The fowler regarded his eternal and invariable duty as serving his parents with utmost devotion. He assisted them in bathing, washed their feet, provided them with food, and always spoke to them in an agreeable manner. He considered it his highest duty to please them, even if it meant doing things that were not strictly justifiable. Reference 5: ""By serving them properly, one acquires the merit of perpetually keeping up the sacred fire... it is the eternal and invariable duty of all householders.""","[0.0563758946955204, 0.28909552097320557, -0.19307297468185425, 0.18631960451602936, 0.19997727870941162, -0.1502571851015091, -0.04761742427945137, 0.33176279067993164, -0.35071438550949097, 0.10503573715686798, 0.03264297917485237, -0.030023377388715744, 0.2934325635433197, -0.2952521741390228, 0.11270522326231003, 0.013828945346176624, -0.09545978158712387, 0.16536422073841095, -0.40972650051116943, -0.03556101396679878, -0.2341419756412506, 0.09917384386062622, 0.07885308563709259, 0.39765116572380066, -0.1156197041273117, -0.06164262071251869, 0.0010635785292834044, 0.47637632489204407, -0.28974002599716187, 0.02977440506219864, 0.11219874024391174, -0.10405023396015167, -0.3438355624675751, 0.1279420256614685, -0.00010187718726228923, -0.12961247563362122, 0.36116519570350647, 0.031117774546146393, 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For this, thou wast told by that self-restrained, truthful lady, devoted to her husband, 'Hie thee to Mithila; for there lives a fowler who will explain to thee, the mysteries of religion.' The Brahmana said, 'O pious man, so constant in fulfilling thy religious obligations, bethinking myself of what that truthful good-natured lady so true to her husband, hath said, I am convinced that thou art really endowed with every high quality.' The fowler replied, 'I have no doubt, my lord, that what that lady, so faithful to her husband, said to thee about me, was said with full knowledge of the facts. I have, O Brahmana, explained to thee all this as a matter of favour. And now, good sir, listen to me. I shall explain what is good for thee. O good Brahmana, of irreproachable character, thou hast wronged thy father and thy mother, for thou hast left home without their permission, for the purpose of learning the Vedas. Thou hast not acted properly in this matter, for thy ascetic and aged parents have become entirely blind from grief at thy loss. Do thou return home to console them. May this virtue never forsake thee Thou art high-minded, of ascetic merit, and always devoted to thy religion but all these have become useless to thee. Do thou without delay return to console thy parents. Do have some regard for my words and not act otherwise; I tell thee what is good for thee, O Brahmana Rishi, Do thou return home this very day.' The Brahmana replied, 'This that thou hast said, is undoubtedly true; mayst thou, O pious man, attain prosperity; I am much pleased with thee.' The fowler said, 'O Brahmana, as thou practisest with assiduousness those divine, ancient, and eternal virtues which are so difficult of attainment even by pure-minded persons, thou appearest (to me) like a divine being. Return to the side of thy father and mother and be quick and diligent in honouring thy parents; for, I do not know if there is any virtue higher than this.' The Brahmana replied, 'By a piece of singular good luck have I arrived here, and by a piece of similar good luck have I thus been associated with thee. It is very difficult to find out, in our midst, a person who can so well expound the mysteries of religion; there is scarcely one man among thousands, who is well versed in the science of religion. I am very glad, O great man, to have secured thy friendship; mayst thou be prosperous. I was on the point of falling into hell, but was extricated by thee. It was destined to be so, for thou didst (unexpectedly) come in my way. And, O great man, as the fallen King Yayati was saved by his virtuous grandsons (daughter's sons), so, have I know been saved by thee. According to thy advice, I shall honour my father and my mother; for a man with an impure heart can never expound the mysteries of sin and righteousness. As it is very difficult for a person born in the Sudra class to learn the mysteries of the eternal religion, I do not consider thee to be a Sudra. There must surely be some mystery in connection with this matter. Thou must have attained the Sudra's estate by reason of the fruition of thine own past karma. O magnanimous man, I long to know the truth about this matter. Do thou tell it to me with attention and according to thy own inclination.' ""The fowler replied, 'O good Brahmana, Brahmanas are worthy of all respect from me. Listen, O sinless one, to this story of a previous existence of mine. O son of an excellent Brahmana, I was formerly a Brahmana, well-read in the Vedas, and an accomplished student of the Vedangas. Through my own fault I have been degraded to my present state. A certain king, accomplished in the science of dhanurveda (science of archery), was my friend; and from his companionship, O Brahmana, I, too became skilled in archery; and one day the king, in company with his ministers and followed by his best warriors, went out on a hunting expedition. He killed a large number of deer near a hermitage. I, too, O good Brahmana, discharged a terrible arrow. And a rishi was wounded by that arrow with its head bent out. He fell down upon the ground, and screaming loudly said, 'I have harmed no one, what sinful man has done this?' And, my lord, taking him for a deer, I went up to him and found that he was pierced through the body by my arrow. On account of my wicked deed I was sorely grieved (in mind). And then I said to that rishi of severe ascetic merit, who was loudly crying, lying upon the ground, 'I have done this unwittingly, O rishi.' And also this I said to the muni: 'Do thou think it proper to pardon all this transgression.' But, O Brahmana, the rishi, lashing himself into a fury, said to me, 'Thou shalt be born as a cruel fowler in the Sudra class."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXIV ""Markandeya continued, 'The virtuous fowler, having introduced his (both) parents to that Brahmana as his highest gurus, again spoke to him as follows, 'Mark thou the power of this virtue of mine, by which my inner spiritual vision is extended. For this, thou wast told by that self-restrained, truthful lady, devoted to her husband, 'Hie thee to Mithila; for there lives a fowler who will explain to thee, the mysteries of religion.' The Brahmana said, 'O pious man, so constant in fulfilling thy religious obligations, bethinking myself of what that truthful good-natured lady so true to her husband, hath said, I am convinced that thou art really endowed with every high quality.' The fowler replied, 'I have no doubt, my lord, that what that lady, so faithful to her husband, said to thee about me, was said with full knowledge of the facts. I have, O Brahmana, explained to thee all this as a matter of favour. And now, good sir, listen to me. I shall explain what is good for thee. O good Brahmana, of irreproachable character, thou hast wronged thy father and thy mother, for thou hast left home without their permission, for the purpose of learning the Vedas. Thou hast not acted properly in this matter, for thy ascetic and aged parents have become entirely blind from grief at thy loss. Do thou return home to console them. May this virtue never forsake thee Thou art high-minded, of ascetic merit, and always devoted to thy religion but all these have become useless to thee. Do thou without delay return to console thy parents. Do have some regard for my words and not act otherwise; I tell thee what is good for thee, O Brahmana Rishi, Do thou return home this very day.' The Brahmana replied, 'This that thou hast said, is undoubtedly true; mayst thou, O pious man, attain prosperity; I am much pleased with thee.' The fowler said, 'O Brahmana, as thou practisest with assiduousness those divine, ancient, and eternal virtues which are so difficult of attainment even by pure-minded persons, thou appearest (to me) like a divine being. Return to the side of thy father and mother and be quick and diligent in honouring thy parents; for, I do not know if there is any virtue higher than this.' The Brahmana replied, 'By a piece of singular good luck have I arrived here, and by a piece of similar good luck have I thus been associated with thee. It is very difficult to find out, in our midst, a person who can so well expound the mysteries of religion; there is scarcely one man among thousands, who is well versed in the science of religion. I am very glad, O great man, to have secured thy friendship; mayst thou be prosperous. I was on the point of falling into hell, but was extricated by thee. It was destined to be so, for thou didst (unexpectedly) come in my way. And, O great man, as the fallen King Yayati was saved by his virtuous grandsons (daughter's sons), so, have I know been saved by thee. According to thy advice, I shall honour my father and my mother; for a man with an impure heart can never expound the mysteries of sin and righteousness. As it is very difficult for a person born in the Sudra class to learn the mysteries of the eternal religion, I do not consider thee to be a Sudra. There must surely be some mystery in connection with this matter. Thou must have attained the Sudra's estate by reason of the fruition of thine own past karma. O magnanimous man, I long to know the truth about this matter. Do thou tell it to me with attention and according to thy own inclination.' ""The fowler replied, 'O good Brahmana, Brahmanas are worthy of all respect from me. Listen, O sinless one, to this story of a previous existence of mine. O son of an excellent Brahmana, I was formerly a Brahmana, well-read in the Vedas, and an accomplished student of the Vedangas. Through my own fault I have been degraded to my present state. A certain king, accomplished in the science of dhanurveda (science of archery), was my friend; and from his companionship, O Brahmana, I, too became skilled in archery; and one day the king, in company with his ministers and followed by his best warriors, went out on a hunting expedition. He killed a large number of deer near a hermitage. I, too, O good Brahmana, discharged a terrible arrow. And a rishi was wounded by that arrow with its head bent out. He fell down upon the ground, and screaming loudly said, 'I have harmed no one, what sinful man has done this?' And, my lord, taking him for a deer, I went up to him and found that he was pierced through the body by my arrow. On account of my wicked deed I was sorely grieved (in mind). And then I said to that rishi of severe ascetic merit, who was loudly crying, lying upon the ground, 'I have done this unwittingly, O rishi.' And also this I said to the muni: 'Do thou think it proper to pardon all this transgression.' But, O Brahmana, the rishi, lashing himself into a fury, said to me, 'Thou shalt be born as a cruel fowler in the Sudra class."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the Brahmana respond to the fowler's advice to return home and console his blind parents? Answer 1: The Brahmana acknowledged the truth in the fowler's words and expressed his agreement. He mentioned that he was pleased with the fowler's advice and affirmed his intention to follow it by returning to his parents. Reference 1: ""The Brahmana replied, 'This that thou hast said, is undoubtedly true; mayst thou, O pious man, attain prosperity; I am much pleased with thee.'"" Question 2: What did the fowler consider the highest virtue, and what advice did he offer to the Brahmana? Answer 2: The fowler believed that the highest virtue was honoring and serving one's parents. He advised the Brahmana to return home and console his aged, blind parents, emphasizing that there might be no greater virtue than this act of filial piety. Reference 2: ""Thou hast wronged thy father and thy mother, for thou hast left home without their permission, for the purpose of learning the Vedas... Do thou return home to console them... I tell thee what is good for thee, O Brahmana Rishi, Do thou return home this very day."" Question 3: How did the fowler describe the Brahmana's virtues and spiritual qualities? Answer 3: The fowler praised the Brahmana as high-minded, possessing ascetic merit, and devoted to his religion. He admired the Brahmana's diligent practice of divine, ancient, and eternal virtues that were challenging to attain even for pure-minded individuals. He considered the Brahmana akin to a divine being. Reference 3: ""As thou practisest with assiduousness those divine, ancient, and eternal virtues which are so difficult of attainment even by pure-minded persons, thou appearest (to me) like a divine being."" Question 4: What did the Brahmana inquire about regarding the fowler's background, and why was he curious about it? Answer 4: The Brahmana asked the fowler about his previous existence and how he had come to be in his current state, which the Brahmana found mysterious. He was curious to understand the circumstances that had led the fowler, who seemed knowledgeable in the mysteries of religion, to be in his present condition. Reference 4: ""As it is very difficult for a person born in the Sudra class to learn the mysteries of the eternal religion, I do not consider thee to be a Sudra... O magnanimous man, I long to know the truth about this matter. Do thou tell it to me with attention and according to thy own inclination.'"" Question 5: What was the fowler's response to the Brahmana's inquiry about his background and current status? Answer 5: The fowler recounted his previous existence as a well-read Brahmana skilled in the Vedas and Vedangas. He explained that he had been degraded from that state due to a tragic incident in which he accidentally wounded a rishi with an arrow while hunting. The rishi had cursed him to be born as a cruel fowler in the Sudra class as a result of this act. Reference 5: ""A certain king, accomplished in the science of dhanurveda (science of archery), was my friend; and from his companionship, O Brahmana, I, too became skilled in archery... O Brahmana, the rishi, lashing himself into a fury, said to me, 'Thou shalt be born as a cruel fowler in the Sudra class.'""","[0.1292329728603363, 0.11320976167917252, -0.19682307541370392, 0.11513672769069672, 0.29256629943847656, -0.15039172768592834, -0.11102838814258575, 0.2620139420032501, -0.4351566433906555, 0.09501898288726807, 0.05668891966342926, 0.050239305943250656, 0.14403466880321503, -0.2367912381887436, -0.04748881980776787, 0.07303924113512039, -0.10556463897228241, 0.2814880907535553, -0.4361616373062134, -0.1474967747926712, -0.083814837038517, 0.08261837810277939, 0.1147710457444191, 0.39283132553100586, -0.030038584023714066, -0.05784643441438675, 0.22874973714351654, 0.5296351313591003, -0.3510381877422333, -0.005106695462018251, 0.008457271382212639, -0.17379745841026306, -0.3450823426246643, 0.1906309574842453, -0.00010050008859252557, -0.16077230870723724, 0.19461029767990112, 0.07809405028820038, 0.04102436825633049, 0.4747975468635559, -0.2059548795223236, 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It behooves thee to pardon all that. Do thou, worshipful sir, soothe yourself.' The rishi replied, 'The curse that I have pronounced can never be falsified, this is certain. But from kindness towards thee, I shall do thee a favour. Though born in the Sudra class thou shalt remain a pious man and thou shalt undoubtedly honour thy parents; and by honouring them thou shalt attain great spiritual perfection; thou shalt also remember the events of thy past life and shalt go to heaven; and on the expiation of this curse, thou shalt again become a Brahmana. O best of men, thus, of old was I cursed by that rishi of severe power, and thus was he propitiated by me. Then, O good Brahmana, I extricated the arrow from his body, and took him into the hermitage, but he was not deprived of his life (recovered). O good Brahmana, I have thus described to thee what happened to me of old, and also how I can go to heaven hereafter.' The Brahmana said, 'O thou of great intelligence, all men are thus subject to happiness or misery, thou shouldst not therefore grieve for that. In obedience to the customs of thy (present) race, thou hast pursued these wicked ways, but thou art always devoted to virtue and versed in the ways and mysteries of the world. And, O learned man, these being the duties of thy profession, the stain of evil karma will not attach to thee. And after dwelling here for some little time, thou shalt again become a Brahmana; and even now, I consider thee to be a Brahmana, there is no doubt about this. For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices, is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues,--righteousness, self-restraint, and truthfulness,--as a Brahmana. A man becomes a Brahmana by his character; by his own evil karma a man attains an evil and terrible doom. O good man. I believe that sin in thee has now died out. Thou must not grieve for this, for men, like thee who art so virtuous and learned in the ways and mysteries of the world, can have no cause for grief.' ""The fowler replied, 'The bodily afflictions should be cured with medicines, and the mental ones with spiritual wisdom. This is the power of knowledge. Knowing this, the wise should not behave like boys. Man of low intelligence are overpowered with grief at the occurrence of something which is not agreeable to them, or non-occurrence of something which is good or much desired. Indeed, all creatures are subject to this characteristic (of grief or happiness). It is not merely a single creature or class that is subject to misery. Cognisant of this evil, people quickly mend their ways, and if they perceive it at the very outset they succeed in curing it altogether. Whoever grieves for it, only makes himself uneasy. Those wise men whose knowledge has made them happy and contented, and who are indifferent to happiness and misery alike, are really happy. The wise are always contented and the foolish always discontented. There is no end to discontentment, and contentment is the highest happiness. People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures. One must not give way to discontent for it is like a virulent poison. It kills persons of undeveloped intelligence, just as child is killed by an enraged snake. That man has no manliness whose energies have left him and who is overpowered with perplexity when an occasion for the exercise of vigour presents itself. Our actions are surely followed by their consequences. Whoever merely gives himself up to passive indifference (to worldly affairs) accomplishes no good. Instead of murmuring one must try to find out the way by which he can secure exemption from (spiritual) misery; and the means of salvation found, he must then free himself from sensuality. The man who has attained a high state of spiritual knowledge is always conscious of the great deficiency (instability) of all matter. Such a person keeping in view the final doom (of all), never grieves, I too, O learned man, do not grieve; I stay here (in this life) biding my time. For this reason, O best of men, I am not perplexed (with doubts)'. The Brahmana said, 'Thou art wise and high in spiritual knowledge and vast is thy intelligence. Thou who art versed in holy writ, art content with thy spiritual wisdom. I have no cause to find fault with thee. Adieu, O best of pious men, mayst thou be prosperous, and may righteousness shield thee, and mayst thou be assiduous in the practice of virtue.' ""Markandeya continued, The fowler said to him, 'Be it so'. And the good Brahmana walked round him and then departed. And the Brahmana returning home was duly assiduous in his attention to his old parents. I have thus, O pious Yudhishthira, narrated in detail to thee this history full of moral instruction, which thou, my good son, didst ask me to recite,--the virtue of women's devotion to their husbands and that of filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of munis, thou hast related to me this good and wonderful moral story; and listening to thee, O learned man, my time has glided away like a moment; but, O adorable sir, I am not as yet satiated with hearing this moral discourse.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXV ""The fowler continued, 'Thus cursed by that rishi, I sought to propitiate him with these words: 'Pardon me, O muni, I have done this wicked deed unwittingly. It behooves thee to pardon all that. Do thou, worshipful sir, soothe yourself.' The rishi replied, 'The curse that I have pronounced can never be falsified, this is certain. But from kindness towards thee, I shall do thee a favour. Though born in the Sudra class thou shalt remain a pious man and thou shalt undoubtedly honour thy parents; and by honouring them thou shalt attain great spiritual perfection; thou shalt also remember the events of thy past life and shalt go to heaven; and on the expiation of this curse, thou shalt again become a Brahmana. O best of men, thus, of old was I cursed by that rishi of severe power, and thus was he propitiated by me. Then, O good Brahmana, I extricated the arrow from his body, and took him into the hermitage, but he was not deprived of his life (recovered). O good Brahmana, I have thus described to thee what happened to me of old, and also how I can go to heaven hereafter.' The Brahmana said, 'O thou of great intelligence, all men are thus subject to happiness or misery, thou shouldst not therefore grieve for that. In obedience to the customs of thy (present) race, thou hast pursued these wicked ways, but thou art always devoted to virtue and versed in the ways and mysteries of the world. And, O learned man, these being the duties of thy profession, the stain of evil karma will not attach to thee. And after dwelling here for some little time, thou shalt again become a Brahmana; and even now, I consider thee to be a Brahmana, there is no doubt about this. For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices, is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues,--righteousness, self-restraint, and truthfulness,--as a Brahmana. A man becomes a Brahmana by his character; by his own evil karma a man attains an evil and terrible doom. O good man. I believe that sin in thee has now died out. Thou must not grieve for this, for men, like thee who art so virtuous and learned in the ways and mysteries of the world, can have no cause for grief.' ""The fowler replied, 'The bodily afflictions should be cured with medicines, and the mental ones with spiritual wisdom. This is the power of knowledge. Knowing this, the wise should not behave like boys. Man of low intelligence are overpowered with grief at the occurrence of something which is not agreeable to them, or non-occurrence of something which is good or much desired. Indeed, all creatures are subject to this characteristic (of grief or happiness). It is not merely a single creature or class that is subject to misery. Cognisant of this evil, people quickly mend their ways, and if they perceive it at the very outset they succeed in curing it altogether. Whoever grieves for it, only makes himself uneasy. Those wise men whose knowledge has made them happy and contented, and who are indifferent to happiness and misery alike, are really happy. The wise are always contented and the foolish always discontented. There is no end to discontentment, and contentment is the highest happiness. People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures. One must not give way to discontent for it is like a virulent poison. It kills persons of undeveloped intelligence, just as child is killed by an enraged snake. That man has no manliness whose energies have left him and who is overpowered with perplexity when an occasion for the exercise of vigour presents itself. Our actions are surely followed by their consequences. Whoever merely gives himself up to passive indifference (to worldly affairs) accomplishes no good. Instead of murmuring one must try to find out the way by which he can secure exemption from (spiritual) misery; and the means of salvation found, he must then free himself from sensuality. The man who has attained a high state of spiritual knowledge is always conscious of the great deficiency (instability) of all matter. Such a person keeping in view the final doom (of all), never grieves, I too, O learned man, do not grieve; I stay here (in this life) biding my time. For this reason, O best of men, I am not perplexed (with doubts)'. The Brahmana said, 'Thou art wise and high in spiritual knowledge and vast is thy intelligence. Thou who art versed in holy writ, art content with thy spiritual wisdom. I have no cause to find fault with thee. Adieu, O best of pious men, mayst thou be prosperous, and may righteousness shield thee, and mayst thou be assiduous in the practice of virtue.' ""Markandeya continued, The fowler said to him, 'Be it so'. And the good Brahmana walked round him and then departed. And the Brahmana returning home was duly assiduous in his attention to his old parents. I have thus, O pious Yudhishthira, narrated in detail to thee this history full of moral instruction, which thou, my good son, didst ask me to recite,--the virtue of women's devotion to their husbands and that of filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of munis, thou hast related to me this good and wonderful moral story; and listening to thee, O learned man, my time has glided away like a moment; but, O adorable sir, I am not as yet satiated with hearing this moral discourse.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the fowler react when he was cursed by the rishi for accidentally injuring him with an arrow? Answer 1: The fowler sought forgiveness from the rishi, acknowledging his mistake and pleading for pardon. He expressed remorse for his unwittingly wicked deed and tried to soothe the rishi's anger. Reference 1: ""Thus cursed by that rishi, I sought to propitiate him with these words: 'Pardon me, O muni, I have done this wicked deed unwittingly. It behooves thee to pardon all that.'"" Question 2: What favor did the rishi grant to the fowler despite cursing him? Answer 2: The rishi, despite pronouncing an irrevocable curse, showed kindness to the fowler. He assured the fowler that he would remain a pious man despite being born into the Sudra class. The rishi prophesied that by honoring his parents and leading a virtuous life, the fowler would attain spiritual perfection, remember his past life, go to heaven, and eventually regain his Brahmana status. Reference 2: ""But from kindness towards thee, I shall do thee a favor... O best of men, thus, of old was I cursed by that rishi of severe power, and thus was he propitiated by me."" Question 3: How did the Brahmana define the true essence of being a Brahmana? Answer 3: The Brahmana stated that one's caste or status as a Brahmana was determined by character and conduct rather than birth. He believed that a person's behavior and virtues were more important than their caste, and a Sudra who possessed qualities like righteousness, self-restraint, and truthfulness could be considered a Brahmana, while a Brahmana who lacked these virtues would be no different from a Sudra. Reference 3: ""For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices, is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues,--righteousness, self-restraint, and truthfulness,--as a Brahmana."" Question 4: How did the fowler respond to the Brahmana's comforting words about his status and future? Answer 4: The fowler expressed his understanding of the nature of happiness and misery in human life. He emphasized the importance of knowledge in curing mental afflictions and advised against giving in to grief or discontent. He acknowledged that the wise remained content and did not grieve, while the foolish were always discontented. Reference 4: ""The wise are always contented and the foolish always discontented... People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures."" Question 5: What did the fowler suggest was the remedy for both bodily and mental afflictions? Answer 5: The fowler recommended that bodily afflictions should be cured with medicines, while mental afflictions should be treated with spiritual wisdom and knowledge. He believed that knowledge had the power to alleviate mental suffering and that wisdom was essential for maintaining mental equilibrium. Reference 5: ""The bodily afflictions should be cured with medicines, and the mental ones with spiritual wisdom... Man of low intelligence are overpowered with grief at the occurrence of something which is not agreeable to them, or non-occurrence of something which is good or much desired."" Question 6: How did the Brahmana bid farewell to the fowler, and what was his parting message? Answer 6: The Brahmana, recognizing the fowler's wisdom and contentment, bid him farewell and offered his good wishes. He circled around the fowler and departed. His parting message to the fowler was that he should continue to be prosperous and diligent in the practice of virtue. Reference 6: ""The Brahmana said, 'Thou art wise and high in spiritual knowledge and vast is thy intelligence... mayst thou be prosperous, and may righteousness shield thee, and mayst thou be assiduous in the practice of virtue.'""","[0.3860694169998169, 0.015331506729125977, -0.17776736617088318, 0.16624726355075836, 0.42197978496551514, -0.20076683163642883, 0.05060429871082306, 0.21132874488830566, -0.3601408898830414, 0.21170654892921448, 0.04018837586045265, 0.10147548466920853, 0.1377316564321518, -0.5516362190246582, 0.16432635486125946, -0.18142834305763245, 0.16687551140785217, 0.3030621409416199, -0.36716368794441223, -0.254862904548645, -0.10284964740276337, 0.12938019633293152, 0.11530350148677826, 0.49192196130752563, -0.09164786338806152, 0.057772062718868256, 0.35700058937072754, 0.6892426013946533, -0.25174495577812195, -0.010987135581672192, 0.1609889417886734, -0.17016462981700897, -0.042535021901130676, 0.36097827553749084, -0.00010018493776442483, 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times, and why is it that Angiras of great splendour officiating as fire-god, used to convey oblations during his dissolution. There is but one fire, but according to the nature of its action, it is seen to divide itself into many. O worshipful sir, I long to be enlightened on all these points,--How the Kumara was born, how he came to be known as the son of Agni (the fire-god) and how he was begotten by Rudra or Ganga and Krittika. O noble scion of Bhrigu's race, I desire to learn all this accurately as it happened. O great muni, I am filled with great curiosity.' Markandeya replied, 'In this connection this old story is cited by the learned, as to how the carrier of oblations (the fire-god) in a fit of rage, sought the waters of the sea in order to perform a penance, and how the adorable Angiras transforming himself into the fire-god, destroyed darkness and distressed the world with his scorching rays. In olden times, O long-armed hero, the great Angiras performed a wonderful penance in his hermitage; he even excelled the fire-god, the carrier of oblations, in splendour and in that state he illumined the whole universe. At that time the fire-god was also performing a penance and was greatly distressed by his (Angirasa's) effulgence. He was greatly depressed, but did not know what to do. Then that adorable god thought within himself, 'Brahma has created another fire-god for this universe. As I have been practising austerities, my services as the presiding deity of fire have been dispensed with; and then he considered how he could re-establish himself as the god of fire. He beheld the great muni giving heat to the whole universe like fire, and approached him slowly with fear. But Angiras said to him, 'Do thou quickly re-establish yourself as the fire animating the universe, thou art well-known in the three stable worlds and thou wast first created by Brahma to dispel darkness. Do thou, O destroyer of darkness, quickly occupy thine own proper place.' Agni replied, 'My reputation has been injured now in this world. And thou art become the fire-god, and people will know thee, and not me, as fire. I have relinquished my god-hood of fire, do thou become the primeval fire and I shall officiate as the second or Prajapatyaka fire.' Angiras replied, 'Do thou become the fire-god and the destroyer of darkness and do thou attend to thy sacred duty of clearing people's way to heaven, and do thou, O lord, make me speedily thy first child.' Markandeya continued, 'Hearing these words of Angiras, the fire-god did as desired, and, O king, Angiras had a son named Vrihaspati. Knowing him to be the first son of Angiras by Agni, the gods, O Bharata, came and enquired about the mystery. And thus asked by the gods he then enlightened them, and the gods then accepted the explanation of Angiras. In this connection, I shall describe to thee religious sorts of fire of great effulgence which are here variously known in the Brahmanas by their respective uses."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXVI Vaisampayana continued, ""The virtuous king Yudhishthira, having listened to this excellent religious discourse, again addressed himself to the rishi Markandeya saying, 'Why did the fire-god hide himself in water in olden times, and why is it that Angiras of great splendour officiating as fire-god, used to convey oblations during his dissolution. There is but one fire, but according to the nature of its action, it is seen to divide itself into many. O worshipful sir, I long to be enlightened on all these points,--How the Kumara was born, how he came to be known as the son of Agni (the fire-god) and how he was begotten by Rudra or Ganga and Krittika. O noble scion of Bhrigu's race, I desire to learn all this accurately as it happened. O great muni, I am filled with great curiosity.' Markandeya replied, 'In this connection this old story is cited by the learned, as to how the carrier of oblations (the fire-god) in a fit of rage, sought the waters of the sea in order to perform a penance, and how the adorable Angiras transforming himself into the fire-god, destroyed darkness and distressed the world with his scorching rays. In olden times, O long-armed hero, the great Angiras performed a wonderful penance in his hermitage; he even excelled the fire-god, the carrier of oblations, in splendour and in that state he illumined the whole universe. At that time the fire-god was also performing a penance and was greatly distressed by his (Angirasa's) effulgence. He was greatly depressed, but did not know what to do. Then that adorable god thought within himself, 'Brahma has created another fire-god for this universe. As I have been practising austerities, my services as the presiding deity of fire have been dispensed with; and then he considered how he could re-establish himself as the god of fire. He beheld the great muni giving heat to the whole universe like fire, and approached him slowly with fear. But Angiras said to him, 'Do thou quickly re-establish yourself as the fire animating the universe, thou art well-known in the three stable worlds and thou wast first created by Brahma to dispel darkness. Do thou, O destroyer of darkness, quickly occupy thine own proper place.' Agni replied, 'My reputation has been injured now in this world. And thou art become the fire-god, and people will know thee, and not me, as fire. I have relinquished my god-hood of fire, do thou become the primeval fire and I shall officiate as the second or Prajapatyaka fire.' Angiras replied, 'Do thou become the fire-god and the destroyer of darkness and do thou attend to thy sacred duty of clearing people's way to heaven, and do thou, O lord, make me speedily thy first child.' Markandeya continued, 'Hearing these words of Angiras, the fire-god did as desired, and, O king, Angiras had a son named Vrihaspati. Knowing him to be the first son of Angiras by Agni, the gods, O Bharata, came and enquired about the mystery. And thus asked by the gods he then enlightened them, and the gods then accepted the explanation of Angiras. In this connection, I shall describe to thee religious sorts of fire of great effulgence which are here variously known in the Brahmanas by their respective uses."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the fire-god seek refuge in the waters of the sea and perform penance? Answer 1: The fire-god sought refuge in the waters of the sea and performed penance because he was distressed by the effulgence of the great Angiras, who excelled him in splendor. The fire-god wished to re-establish himself as the presiding deity of fire and perform his sacred duty. Reference 1: ""In this connection this old story is cited by the learned, as to how the carrier of oblations (the fire-god) in a fit of rage, sought the waters of the sea in order to perform a penance..."" Question 2: How did Angiras, during his penance, surpass the fire-god in splendor, and what was the consequence of this? Answer 2: During his penance, Angiras surpassed the fire-god in splendor, which greatly distressed the fire-god. The fire-god became depressed and worried about his role as the presiding deity of fire because of Angiras' effulgence. Reference 2: ""In olden times, O long-armed hero, the great Angiras performed a wonderful penance in his hermitage; he even excelled the fire-god, the carrier of oblations, in splendour..."" Question 3: How did the fire-god and Angiras resolve their dilemma regarding their roles as fire deities? Answer 3: Angiras, in a magnanimous gesture, urged the fire-god to re-establish himself as the primeval fire, the destroyer of darkness. He requested the fire-god to fulfill his sacred duty of clearing people's way to heaven. The fire-god agreed to Angiras' proposal and asked to become the first child of Angiras by Agni. Reference 3: ""Do thou become the fire-god and the destroyer of darkness and do thou attend to thy sacred duty of clearing people's way to heaven, and do thou, O lord, make me speedily thy first child."" Question 4: Who was born as the son of Angiras and Agni, and how did the gods react to this birth? Answer 4: Vrihaspati, the son of Angiras and Agni, was born as a result of their union. When the gods learned about this extraordinary birth, they came to enquire about the mystery and sought an explanation from Angiras. Angiras then revealed the truth about Vrihaspati's birth to the gods, and they accepted his explanation. Reference 4: ""Knowing him to be the first son of Angiras by Agni, the gods, O Bharata, came and enquired about the mystery. And thus asked by the gods he then enlightened them, and the gods then accepted the explanation of Angiras.""","[-0.20440539717674255, 0.13075430691242218, -0.14592374861240387, 0.05109456554055214, 0.20169144868850708, -0.30465832352638245, 0.07665842771530151, 0.11622342467308044, -0.6812596917152405, -0.007740463130176067, -0.08035441488027573, -0.10019969195127487, 0.15681345760822296, -0.28314945101737976, 0.0808279886841774, -0.21988166868686676, -0.1264115273952484, 0.058022111654281616, 0.12134264409542084, 0.16914497315883636, 0.14185616374015808, -0.02464732900261879, 0.18104971945285797, 0.3342321217060089, 0.06480547040700912, -0.2103310227394104, -0.22338749468326569, -0.01582253724336624, -0.3535115420818329, -0.41450533270835876, 0.05481020733714104, -0.15302489697933197, 0.0016997007187455893, 0.5954341292381287, -0.0001085538460756652, -0.1214061975479126, 0.2662152945995331, 0.003210740629583597, -0.32733282446861267, 0.3239271938800812, -0.22402893006801605, 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By her, he had six sons partaking of the energy of fire, and one daughter. The fire in whose honour oblations of clarified butter are offered at the Paurnamasya and other sacrifices, was a son of Vrishaspati called Sanju; he was of great ascetic merit. At the Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are offered first in his honour, and this powerful fire is indicated by numerous flames. Sanju's wife was called Satya, she was of matchless beauty and she sprang from Dharma (righteousness) for the sake of truth. The blazing fire was his son, and he had three daughters of great religious merit. The fire which is honoured with the first oblations at sacrifices is his first son called Bharadwaja. The second son of Sanju is called Bharata in whose honour oblations of clarified butter are offered with the sacrificial ladle (called Sruk) at all the full moon (Paurnamasaya) sacrifices. Beside these, three sons of whom Bharata is the senior, he had a son named Bharata and a daughter called Bharati. The Bharata fire is the son of Prajapati Bharata Agni (fire). And, O ornament of Bharata's race, because he is greatly honoured, he is also called the great. Vira is Bharadwaja's wife; she gave birth to Vira. It is said by the Brahmanas that he is worshipped like Soma (with the same hymns) with offerings of clarified butter. He is joined with Soma in the secondary oblation of clarified butter and is also called Rathaprabhu, Rathadhwana and Kumbhareta. He begot a son named Siddhi by his wife Sarayu, and enveloped the sun with his splendour and from being the presiding genius of the fire sacrifice he is ever mentioned in the hymns in praise of fire. And the fire Nischyavana praises the earth only; he never suffers in reputation, splendour and prosperity. The sinless fire Satya blazing with pure flame is his son. He is free from all taint and is not defiled by sin, and is the regulator of time. That fire has another name Nishkriti, because he accomplished the Nishkriti (relief) of all blatant creatures here. When properly worshipped he vouchsafes good fortune. His son is called Swana, who is the generator of all diseases; he inflicts severe sufferings on people for which they cry aloud, and moves in the intelligence of the whole universe. And the other fire (Vrihaspati's third son) is called Viswajit by men of spiritual wisdom. The fire, which is known as the internal heat by which the food of all creatures is digested, is the fourth son of Vrihaspati known through all the worlds, O Bharata, by the name of Viswabhuk. He is self-restrained, of great religious merit, and is a Brahmacharin and he is worshipped by Brahmanas at the Paka-sacrifices. The sacred river Gomati was his wife and by her all religious-minded men perform their rites. And that terrible water-drinking sea fire called Vadava is the fifth son of Vrihaspati. This Brahmic fire has a tendency to move upwards and hence it is called Urdhvabhag, and is seated in the vital air called Prana. The sixth son is called the great Swishtakrit; for by him oblations became swishta (su, excellently, and ishta, offered) and the udagdhara oblation is always made in his honour. And when all creatures are claimed, the fire called Manyauti becomes filled with fury. This inexorably terrible and highly irascible fire is the daughter of Vrihaspati, and is known as Swaha and is present in all matter. (By the respective influence of the three qualities of sattwa, rajas and tamas, Swaha had three sons). By reason of the first she had a son who was equalled by none in heaven in personal beauty, and from this fact he was surnamed by the gods as the Kama-fire. (By reason of the second) she had a son called the Amogha or invincible fire, the destroyer of his enemies in battle. Assured of success he curbs his anger and is armed with a bow and seated on a chariot and adorned with wreaths of flowers. (From the action of the third quality) she had a son, the great Uktha (the means of salvation) praised by (akin to) three Ukthas. He is the originator of the great word and is therefore known as the Samaswasa or the means of rest (salvation).'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXVIII ""Markandeya continued, 'Vrishaspati had a wife (called Tara) belonging to the lunar world. By her, he had six sons partaking of the energy of fire, and one daughter. The fire in whose honour oblations of clarified butter are offered at the Paurnamasya and other sacrifices, was a son of Vrishaspati called Sanju; he was of great ascetic merit. At the Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are offered first in his honour, and this powerful fire is indicated by numerous flames. Sanju's wife was called Satya, she was of matchless beauty and she sprang from Dharma (righteousness) for the sake of truth. The blazing fire was his son, and he had three daughters of great religious merit. The fire which is honoured with the first oblations at sacrifices is his first son called Bharadwaja. The second son of Sanju is called Bharata in whose honour oblations of clarified butter are offered with the sacrificial ladle (called Sruk) at all the full moon (Paurnamasaya) sacrifices. Beside these, three sons of whom Bharata is the senior, he had a son named Bharata and a daughter called Bharati. The Bharata fire is the son of Prajapati Bharata Agni (fire). And, O ornament of Bharata's race, because he is greatly honoured, he is also called the great. Vira is Bharadwaja's wife; she gave birth to Vira. It is said by the Brahmanas that he is worshipped like Soma (with the same hymns) with offerings of clarified butter. He is joined with Soma in the secondary oblation of clarified butter and is also called Rathaprabhu, Rathadhwana and Kumbhareta. He begot a son named Siddhi by his wife Sarayu, and enveloped the sun with his splendour and from being the presiding genius of the fire sacrifice he is ever mentioned in the hymns in praise of fire. And the fire Nischyavana praises the earth only; he never suffers in reputation, splendour and prosperity. The sinless fire Satya blazing with pure flame is his son. He is free from all taint and is not defiled by sin, and is the regulator of time. That fire has another name Nishkriti, because he accomplished the Nishkriti (relief) of all blatant creatures here. When properly worshipped he vouchsafes good fortune. His son is called Swana, who is the generator of all diseases; he inflicts severe sufferings on people for which they cry aloud, and moves in the intelligence of the whole universe. And the other fire (Vrihaspati's third son) is called Viswajit by men of spiritual wisdom. The fire, which is known as the internal heat by which the food of all creatures is digested, is the fourth son of Vrihaspati known through all the worlds, O Bharata, by the name of Viswabhuk. He is self-restrained, of great religious merit, and is a Brahmacharin and he is worshipped by Brahmanas at the Paka-sacrifices. The sacred river Gomati was his wife and by her all religious-minded men perform their rites. And that terrible water-drinking sea fire called Vadava is the fifth son of Vrihaspati. This Brahmic fire has a tendency to move upwards and hence it is called Urdhvabhag, and is seated in the vital air called Prana. The sixth son is called the great Swishtakrit; for by him oblations became swishta (su, excellently, and ishta, offered) and the udagdhara oblation is always made in his honour. And when all creatures are claimed, the fire called Manyauti becomes filled with fury. This inexorably terrible and highly irascible fire is the daughter of Vrihaspati, and is known as Swaha and is present in all matter. (By the respective influence of the three qualities of sattwa, rajas and tamas, Swaha had three sons). By reason of the first she had a son who was equalled by none in heaven in personal beauty, and from this fact he was surnamed by the gods as the Kama-fire. (By reason of the second) she had a son called the Amogha or invincible fire, the destroyer of his enemies in battle. Assured of success he curbs his anger and is armed with a bow and seated on a chariot and adorned with wreaths of flowers. (From the action of the third quality) she had a son, the great Uktha (the means of salvation) praised by (akin to) three Ukthas. He is the originator of the great word and is therefore known as the Samaswasa or the means of rest (salvation).'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the six sons of Vrishaspati and what were their attributes? Answer 1: Vrishaspati, the son of Angiras, had six sons. These sons were associated with various aspects of fire and had distinct attributes. They are Sanju, Bharadwaja, Bharata, Bharati, Siddhi, and Swana. Sanju was known for his ascetic merit and great energy. Bharadwaja was honored with the first oblations at sacrifices. Bharata received oblations of clarified butter at full moon sacrifices. Bharati was the daughter of Vrishaspati. Siddhi was a son of Swana, and Swana generated diseases. Viswajit was another son known for his wisdom, and Viswabhuk was associated with digestion and worshiped at Paka-sacrifices. Vadava, the fire associated with water-drinking sea, was Urdhvabhag, residing in the vital air Prana. The sixth son, Swishtakrit, was honored with oblations during the udagdhara ceremony. Reference 1: ""Vrishaspati had a wife (called Tara) belonging to the lunar world. By her, he had six sons partaking of the energy of fire..."" Question 2: How did the various fires created by Vrishaspati serve different functions and what were their names? Answer 2: The various fires created by Vrishaspati served different functions and had distinct names. These fires included Sanju, Bharadwaja, Bharata, Bharati, Siddhi, Swana, Viswajit, Viswabhuk, Vadava, Kama-fire, Amogha (the invincible fire), and Uktha (the means of salvation). Each fire had its own role and significance in religious rites and cosmic functions. Reference 2: ""The fire in whose honour oblations of clarified butter are offered at the Paurnamasya and other sacrifices, was a son of Vrishaspati called Sanju...This inexorably terrible and highly irascible fire is the daughter of Vrihaspati, and is known as Swaha..."" Question 3: What was the significance of the fire called Manyauti, who was the daughter of Vrihaspati? Answer 3: Manyauti, the fire who was the daughter of Vrihaspati, was described as a fire filled with fury when all creatures are claimed. She was present in all matter and played a significant role in various rituals and offerings, including the offering of oblations. The text portrays her as a formidable and potent aspect of fire. Reference 3: ""This inexorably terrible and highly irascible fire is the daughter of Vrihaspati, and is known as Swaha and is present in all matter..."" Question 4: What role did the sons of Manyauti play, and how did they differ in attributes? Answer 4: The sons of Manyauti, who was the daughter of Vrihaspati, had distinct roles and attributes. They were associated with the influence of the three qualities of sattwa, rajas, and tamas. The first son was known as the Kama-fire and excelled in personal beauty. The second son was named the Amogha or invincible fire, characterized by success in battles and adorned with weapons. The third son, called Uktha, was the originator of the great word and known as the Samaswasa, signifying the means of salvation. Each son had a unique attribute and function. Reference 4: ""(By the respective influence of the three qualities of sattwa, rajas and tamas, Swaha had three sons)...He is the originator of the great word and is therefore known as the Samaswasa or the means of rest (salvation).'""","[-0.0009689853759482503, -0.1293981671333313, -0.20205534994602203, 0.20724786818027496, 0.2764856517314911, 0.01139747817069292, -0.058953702449798584, 0.2570283114910126, 0.04253586754202843, -0.12095394730567932, -0.061672307550907135, 0.044476207345724106, 0.12227608263492584, -0.3850621283054352, 0.22945739328861237, -0.1802460253238678, 0.10599831491708755, 0.012244357727468014, 0.36539995670318604, -0.025536248460412025, -0.12926998734474182, 0.060015689581632614, 0.15879440307617188, 0.2448805272579193, -0.49286922812461853, -0.18237429857254028, 0.1704801321029663, 0.470548540353775, 0.006985277868807316, -0.5270498991012573, -0.230507954955101, -0.0026974983047693968, -0.09723450988531113, 0.4495144486427307, -0.00010229430336039513, 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And when the invocation was made with the vyahriti hymns and with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son of Prana, Chyavana, the son of Angiras, and Suvarchaka--there arose a very bright energy (force) full of the animating (creative) principle, and of five different colours. Its head was of the colour of the blazing fire, its arms were bright like the sun and its skin and eyes were golden-coloured and its feet, O Bharata, were black. Its five colours were given to it by those five men by reason of their great penance. This celestial being is therefore described as appertaining to five men, and he is the progenitor of five tribes. After having performed a penance for ten thousand years, that being of great ascetic merit produced the terrible fire appertaining to the Pitris (manes) in order to begin the work of creation, and from his head and mouth respectively he created Vrihat and Rathantara (day and night) who quickly steal away (life, &c.). He also created Siva from his navel, Indra from his might and wind and fire from his soul, and from his two arms sprang the hymns Udatta and Anudatta. He also produced the mind, and the five senses, and other creatures. Having created these, he produced the five sons of the Pitris. Of these Pranidhi was the son of Vrihadratha. Vrihadratha was the son of Kasyapa. Bhanu was the godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the son of Prana. These twenty-five beings are reputed (to have been created by him). Tapa also created fifteen other gods who obstruct sacrifices . They are Subhima, Bhima, Atibhima, Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana and Mitradharaman, and Surapravira, Vira, Suveka, Suravarchas and Surahantri. These gods are divided into three classes of five each. Located here in this world, they destroy the sacrifices of the gods in heaven; they frustrate their objects and spoil their oblations of clarified butter. They do this only to spite the sacred fires carrying oblations to the gods. If the officiating priests are careful, they place the oblations in their honour outside of the sacrificial altar. To that particular place where the sacred fire may be placed, they cannot go. They carry the oblation of their votaries by means of wings. When appeased by hymns, they do not frustrate the sacrificial rites. Vrihaduktha, another son of Tapa, belongs to the Earth. He is worshipped here in this world by pious men performing Agnihotra sacrifices. Of the son of Tapa who is known as Rathantara, it is said by officiating priests that the sacrificial oblation offered in his honour is offered to Mitravinda. The celebrated Tapa was thus very happy with his sons."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXIX ""Markandeya continued, 'He (Uktha) performed a severe penance lasting for many years, with the view of having a pious son equal unto Brahma in reputation. And when the invocation was made with the vyahriti hymns and with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son of Prana, Chyavana, the son of Angiras, and Suvarchaka--there arose a very bright energy (force) full of the animating (creative) principle, and of five different colours. Its head was of the colour of the blazing fire, its arms were bright like the sun and its skin and eyes were golden-coloured and its feet, O Bharata, were black. Its five colours were given to it by those five men by reason of their great penance. This celestial being is therefore described as appertaining to five men, and he is the progenitor of five tribes. After having performed a penance for ten thousand years, that being of great ascetic merit produced the terrible fire appertaining to the Pitris (manes) in order to begin the work of creation, and from his head and mouth respectively he created Vrihat and Rathantara (day and night) who quickly steal away (life, &c.). He also created Siva from his navel, Indra from his might and wind and fire from his soul, and from his two arms sprang the hymns Udatta and Anudatta. He also produced the mind, and the five senses, and other creatures. Having created these, he produced the five sons of the Pitris. Of these Pranidhi was the son of Vrihadratha. Vrihadratha was the son of Kasyapa. Bhanu was the godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the son of Prana. These twenty-five beings are reputed (to have been created by him). Tapa also created fifteen other gods who obstruct sacrifices . They are Subhima, Bhima, Atibhima, Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana and Mitradharaman, and Surapravira, Vira, Suveka, Suravarchas and Surahantri. These gods are divided into three classes of five each. Located here in this world, they destroy the sacrifices of the gods in heaven; they frustrate their objects and spoil their oblations of clarified butter. They do this only to spite the sacred fires carrying oblations to the gods. If the officiating priests are careful, they place the oblations in their honour outside of the sacrificial altar. To that particular place where the sacred fire may be placed, they cannot go. They carry the oblation of their votaries by means of wings. When appeased by hymns, they do not frustrate the sacrificial rites. Vrihaduktha, another son of Tapa, belongs to the Earth. He is worshipped here in this world by pious men performing Agnihotra sacrifices. Of the son of Tapa who is known as Rathantara, it is said by officiating priests that the sacrificial oblation offered in his honour is offered to Mitravinda. The celebrated Tapa was thus very happy with his sons."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who performed the severe penance to bring forth the celestial being Uktha, and what were the specific attributes of this celestial being? Answer 1: The severe penance to bring forth the celestial being Uktha was performed by a group of sages including Kasyapa, Vasistha, Prana, Chyavana, and Suvarchaka. Uktha had a radiant appearance with various colors: his head was the color of blazing fire, his arms were as bright as the sun, his skin and eyes were golden, and his feet were black. These five distinct colors were bestowed upon him by the five sages during his creation. Reference 1: ""He (Uktha) performed a severe penance lasting for many years, with the view of having a pious son equal unto Brahma in reputation...and he is the progenitor of five tribes."" Question 2: What were the offspring and creations of the celestial being Uktha, and how did he contribute to the creation of various entities? Answer 2: Uktha produced several significant beings and creations. From his head and mouth, he created Vrihat and Rathantara, representing day and night. Siva, Indra, wind, and fire were also produced by him. Additionally, he generated the hymns Udatta and Anudatta from his two arms, along with the mind, the five senses, and other creatures. Uktha played a crucial role in the initial stages of creation by bringing forth these entities. Reference 2: ""After having performed a penance for ten thousand years, that being of great ascetic merit produced the terrible fire appertaining to the Pitris (manes) in order to begin the work of creation...He also produced the mind, and the five senses, and other creatures."" Question 3: Who were the sons of the Pitris created by Uktha, and how were they divided into different classes? Answer 3: The sons of the Pitris created by Uktha were Pranidhi, Vrihadratha, Bhanu, Saurabha, and Anudatta. These sons belonged to different lineages, with Pranidhi being the son of Vrihadratha, Vrihadratha being the son of Kasyapa, and so on. These twenty-five beings are attributed to Uktha's creation. Uktha also created fifteen other gods who were known to obstruct sacrifices. These gods, including Subhima, Bhima, Atibhima, and others, were divided into three classes of five each. They were responsible for thwarting the sacrifices of the gods in heaven. Reference 3: ""Of these Pranidhi was the son of Vrihadratha...They do this only to spite the sacred fires carrying oblations to the gods.""","[-0.2828240692615509, -0.22648368775844574, -0.19159066677093506, 0.2314130663871765, 0.44067272543907166, -0.1535508632659912, 0.10588809102773666, 0.16751286387443542, 0.014201822690665722, 0.19760771095752716, -0.08767594397068024, 0.3361058533191681, 0.22602221369743347, -0.2988174557685852, 0.31733274459838867, -0.05412767454981804, -0.0247670765966177, 0.10378347337245941, -0.32615387439727783, 0.025425666943192482, -0.4984610974788666, 0.18393878638744354, 0.31457698345184326, 0.1796608418226242, -0.4426191747188568, -0.00978100299835205, 0.08289176225662231, 0.3908253610134125, -0.5017053484916687, -0.5344988703727722, -0.13641010224819183, -0.1922331303358078, -0.4595009982585907, 0.26266205310821533, -0.00010653150820871815, -0.22096586227416992, 0.30801835656166077, -0.014941186644136906, -0.016223853453993797, 0.47300171852111816, 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Pushtimati is another name of his fire; for when he is satisfied he vouchsafes pushti (development) to all creatures, and for this reason he is called Bharata (or the Cherisher). And that other fire, by name Siva, is devoted to the worship of Sakti (the forces of the presiding deity of the forces of Nature), and because he always relieves the sufferings of all creatures afflicted with misery, he is called Siva (the giver of good). And on the acquisition of great ascetic wealth by Tapa, an intelligent son named Puranda was born to inherit the same. Another son named Ushma was also born. This fire is observed in the vapour of all matter. A third son Manu was born. He officiated as Prajapati. The Brahmanas who are learned in the Vedas, then speak of the exploits of the fire Sambhu. And after that the bright Avasathya fire of great refulgence is spoken of by the Brahmanas. Tapa thus created the five Urjaskara fires, all bright as gold. These all share the Soma drink in sacrifices. The great sun-god when fatigued (after his day's labours) is known as the Prasanta fire. He created the terrible Asuras and various other creatures of the earth. Angiras, too created the Prajapati Bhanu, the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu the daughter of Surya (the sun-god). They gave birth to six sons; do thou hear of their progeny. The fire who gives strength to the weak is called Valada (or the giver of strength). He is the first son of Bhanu, and that other fire who looks terrible when all the elements are in a tranquil state is called the Manjuman fire; he is the second son of Bhanu. And the fire in whose honour oblations of clarified butter are enjoined to be made here at the Darsa and Paurnamasya sacrifices and who is known as Vishnu in this world, is (the third son of Bhanu) called Angiras, or Dhritiman. And the fire to whom with Indra, the Agrayana oblation is enjoined to be made is called the Agrayana fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha who is the source of the oblations which are daily made for the performance of the Chaturmasya (four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the name of another wife of that Manu who is known by the name of Bhanu. She gave birth to one daughter, the two Agnishomas, and also five other fire-gods. The resplendent fire-god who is honoured with the first oblations in company with the presiding deity of the clouds is called Vaiswanara. And that other fire who is called the lord of all the worlds is Viswapati, the second son of Manu. And the daughter of Manu is called Swistakrit, because by oblations unto her one acquires great merit. Though she was the daughter of Hiranyakasipu, she yet became his wife for her evil deeds. She is, however, one of the Prajapatis. And that other fire which has its seats in the vital airs of all creatures and animates their bodies, is called Sannihita. It is the cause of our perceptions of sound and form. That divine spirit whose course is marked with black and white stains, who is the supporter of fire, and who, though free from sin, is the accomplisher of desired karma, whom the wise regard as a great Rishi, is the fire Kapila, the propounder of the Yoga system called Sankhya. The fire through whom the elementary spirits always receive the offerings called Agra made by other creatures at the performance of all the peculiar rites in this world is called Agrani. And these other bright fires famous in the world, were created for the rectification of the Agnihotra rites when marred by any defects. If the fires interlap each other by the action of the wind, then the rectification must be made with the Ashtakapala rites in honour of the fire Suchi. And if the southern fire comes in contact with the two other fires, then rectification must be made by the performance of the Ashtakapala rites in honour of the fire Viti. If the fires in their place called Nivesa come in contact with the fire called Devagni, then the Ashtakapala rites must be performed in honour of the fire Suchi for rectification. And if the perpetual fire is touched by a woman in her monthly course, then for rectification the Ashtakapala rites must be performed in honour of the fire called Dasyuman. If at the time of the performance of this Agnihotra rites the death of any creature is spoken of, or if animals die, then rectification must be made with the performance of the Ashtakapala rites in honour of the Suraman fire. The Brahmana, who while suffering from a disease is unable to offer oblations to the sacred fire for three nights, must make amends for the same by performing the Ashtakapala rites in honour of the northern fire. He who has performed the Darsa and the Paurnamasya rites must make the rectification with the performance of the Ashtakapala rites in honour of the Patikrit fire. If the fire of a lying-in room comes in contact with the perpetual sacred fire, then rectification must be made with the performance of Ashtakapala rites in honour of the Agniman fire.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXX ""Markandeya continued, 'The fire called Bharata was bound by severe rules of asceticism. Pushtimati is another name of his fire; for when he is satisfied he vouchsafes pushti (development) to all creatures, and for this reason he is called Bharata (or the Cherisher). And that other fire, by name Siva, is devoted to the worship of Sakti (the forces of the presiding deity of the forces of Nature), and because he always relieves the sufferings of all creatures afflicted with misery, he is called Siva (the giver of good). And on the acquisition of great ascetic wealth by Tapa, an intelligent son named Puranda was born to inherit the same. Another son named Ushma was also born. This fire is observed in the vapour of all matter. A third son Manu was born. He officiated as Prajapati. The Brahmanas who are learned in the Vedas, then speak of the exploits of the fire Sambhu. And after that the bright Avasathya fire of great refulgence is spoken of by the Brahmanas. Tapa thus created the five Urjaskara fires, all bright as gold. These all share the Soma drink in sacrifices. The great sun-god when fatigued (after his day's labours) is known as the Prasanta fire. He created the terrible Asuras and various other creatures of the earth. Angiras, too created the Prajapati Bhanu, the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu the daughter of Surya (the sun-god). They gave birth to six sons; do thou hear of their progeny. The fire who gives strength to the weak is called Valada (or the giver of strength). He is the first son of Bhanu, and that other fire who looks terrible when all the elements are in a tranquil state is called the Manjuman fire; he is the second son of Bhanu. And the fire in whose honour oblations of clarified butter are enjoined to be made here at the Darsa and Paurnamasya sacrifices and who is known as Vishnu in this world, is (the third son of Bhanu) called Angiras, or Dhritiman. And the fire to whom with Indra, the Agrayana oblation is enjoined to be made is called the Agrayana fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha who is the source of the oblations which are daily made for the performance of the Chaturmasya (four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the name of another wife of that Manu who is known by the name of Bhanu. She gave birth to one daughter, the two Agnishomas, and also five other fire-gods. The resplendent fire-god who is honoured with the first oblations in company with the presiding deity of the clouds is called Vaiswanara. And that other fire who is called the lord of all the worlds is Viswapati, the second son of Manu. And the daughter of Manu is called Swistakrit, because by oblations unto her one acquires great merit. Though she was the daughter of Hiranyakasipu, she yet became his wife for her evil deeds. She is, however, one of the Prajapatis. And that other fire which has its seats in the vital airs of all creatures and animates their bodies, is called Sannihita. It is the cause of our perceptions of sound and form. That divine spirit whose course is marked with black and white stains, who is the supporter of fire, and who, though free from sin, is the accomplisher of desired karma, whom the wise regard as a great Rishi, is the fire Kapila, the propounder of the Yoga system called Sankhya. The fire through whom the elementary spirits always receive the offerings called Agra made by other creatures at the performance of all the peculiar rites in this world is called Agrani. And these other bright fires famous in the world, were created for the rectification of the Agnihotra rites when marred by any defects. If the fires interlap each other by the action of the wind, then the rectification must be made with the Ashtakapala rites in honour of the fire Suchi. And if the southern fire comes in contact with the two other fires, then rectification must be made by the performance of the Ashtakapala rites in honour of the fire Viti. If the fires in their place called Nivesa come in contact with the fire called Devagni, then the Ashtakapala rites must be performed in honour of the fire Suchi for rectification. And if the perpetual fire is touched by a woman in her monthly course, then for rectification the Ashtakapala rites must be performed in honour of the fire called Dasyuman. If at the time of the performance of this Agnihotra rites the death of any creature is spoken of, or if animals die, then rectification must be made with the performance of the Ashtakapala rites in honour of the Suraman fire. The Brahmana, who while suffering from a disease is unable to offer oblations to the sacred fire for three nights, must make amends for the same by performing the Ashtakapala rites in honour of the northern fire. He who has performed the Darsa and the Paurnamasya rites must make the rectification with the performance of the Ashtakapala rites in honour of the Patikrit fire. If the fire of a lying-in room comes in contact with the perpetual sacred fire, then rectification must be made with the performance of Ashtakapala rites in honour of the Agniman fire.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What are the names and characteristics of the sons of Bhanu, the son of Tapa? Answer 1: Bhanu, the son of Tapa, had six sons. The first son, Valada, is known as the giver of strength. The second son, Manjuman, appears formidable when all elements are tranquil. The third son, Angiras or Dhritiman, is associated with oblations of clarified butter at Darsa and Paurnamasya sacrifices and is also referred to as Vishnu. The fourth son, Agrayana, is honored with oblations alongside Indra. The fifth son, Agraha, is the source of oblations for Chaturmasya rites. The sixth son is Stuva. Reference 1: ""The fire in whose honour oblations of clarified butter are enjoined to be made here at the Darsa and Paurnamasya sacrifices and who is known as Vishnu in this world, is (the third son of Bhanu) called Angiras, or Dhritiman...The fifth son of Bhanu is Agraha who is the source of the oblations which are daily made for the performance of the Chaturmasya (four-monthly) rites. And Stuva is the sixth son of Bhanu."" Question 2: Who is Vaiswanara, and what role does this fire-god play in sacrifices? Answer 2: Vaiswanara is a resplendent fire-god who is honored with the first oblations in the company of the presiding deity of the clouds. He plays a significant role in sacrifices. Reference 2: ""The resplendent fire-god who is honoured with the first oblations in company with the presiding deity of the clouds is called Vaiswanara."" Question 3: How were the Ashtakapala rites used for rectification in various situations related to the sacred fires? Answer 3: The Ashtakapala rites were used for rectification in various situations related to the sacred fires. For example, if the fires interlapped due to the wind, rectification was performed with the Ashtakapala rites in honor of the fire Suchi. In another case, if the southern fire came in contact with two other fires, rectification was made through the Ashtakapala rites in honor of the fire Viti. These rites were employed to correct any defects or impurities in the performance of the sacred fire rituals. Reference 3: ""If the fires interlap each other by the action of the wind, then the rectification must be made with the Ashtakapala rites in honour of the fire Suchi... And if the southern fire comes in contact with the two other fires, then rectification must be made by the performance of the Ashtakapala rites in honour of the fire Viti.""","[-0.12978993356227875, -0.26521146297454834, -0.28349754214286804, 0.2786150276660919, 0.310899555683136, -0.01748005300760269, 0.11380138993263245, 0.16743871569633484, -0.1551293432712555, -0.13483795523643494, -0.15027928352355957, 0.13942311704158783, 0.11883629858493805, -0.14365293085575104, 0.23537947237491608, -0.22035036981105804, -0.036389872431755066, -0.08047275990247726, 0.20195601880550385, 0.03719600290060043, -0.206583172082901, 0.14121432602405548, 0.2611975073814392, 0.1867808848619461, -0.15137438476085663, -0.13596275448799133, 0.16618356108665466, 0.27000874280929565, -0.23830890655517578, -0.69451904296875, -0.15325698256492615, -0.2250722050666809, -0.36562293767929077, 0.3481903076171875, -0.00010069378186017275, -0.26106345653533936, 0.2562430500984192, 0.08519324660301208, 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And Swaha who was the regent of the earth and sky beget in that wife of his a highly sacred fire called Advanta. There is a tradition amongst learned Brahmanas that this fire is the ruler and inner soul of all creatures. He is worshipful, resplendent and the lord of all the great Bhutas here. And that fire, under the name of Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. That great son of Swaha--the great Adbhuta fire is the soul of the waters and the prince and regent of the sky and the lord of everything great. His (son), the Bharata fire, consumes the dead bodies of all creatures. His first Kratu is known as Niyata at the performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha) is always missed by the gods, because when he sees Niyata approaching him he hides himself in the sea from fear of contamination. Searching for him in every direction, the gods could not (once) find him out and on beholding Atharvan the fire said to him, 'O valiant being, do thou carry the oblations for the gods! I am disabled from want of strength. Attaining the state of the red-eyed fire, do thou condescend to do me this favour!' Having thus advised Atharvan, the fire went away to some other place. But his place of concealment was divulged by the finny tribe. Upon them the fire pronounced this curse in anger, 'You shall be the food of all creatures in various ways.' And then that carrier of oblations spoke unto Atharvan (as before). Though entreated by the gods, he did not agree to continue carrying their oblations. He then became insensible and instantly gave up the ghost. And leaving his material body, he entered into the bowels of the earth. Coming into contact with the earth, he created the different metals. Force and scent arose from his pus; the Deodar pine from his bones; glass from his phlegm; the Marakata jewel from his bile; and the black iron from his liver. And all the world has been embellished with these three substances (wood, stone and iron). The clouds were made from his nails, and corals from his veins. And, O king, various other metals were produced from his body. Thus leaving his material body, he remained absorbed in (spiritual) meditation. He was roused by the penance of Bhrigu and Angiras. The powerful fire thus gratified with penance, blazed forth intensely. But on beholding the Rishi (Atharvan), he again sought his watery refuse. At this extinction of the fire, the whole world was frightened, and sought the protection of Atharvan, and the gods and others began to worship him. Atharvan rummaged the whole sea in the presence of all those beings eager with expectation, and finding out the fire, himself began the work of creation. Thus in olden times the fire was destroyed and called back to life by the adorable Atharvan. But now he invariably carries the oblations of all creatures. Living in the sea and travelling about various countries, he produced the various fires mentioned in the Vedas. The river Indus, the five rivers (of the Punjab), the Sone, the Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and the Kapila, these rivers, O Bharata, are said to be the mothers of the fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu was the eldest of his sons by her. There are as many different kinds of Soma sacrifices as the number of fires mentioned before. All this race of fires, first-born of the spirit of Brahma, sprang also from the race of Atri. Atri in his own mind conceived these sons, desirous of extending the creation. By this act, the fires came out of his own Brahmic frame. I have thus narrated to thee the history of the origin of these fires. They are great, resplendent, and unrivalled in power, and they are the destroyers of darkness. Know that the powers of those fires are the same as those of the Adbhuta fire as related in the Vedas. For all these fires are one and same. This adorable being, the first born fire, must be considered as one. For like the Jyotishtoma sacrifice he came out of Angiras body in various forms. I have thus described to thee the history of the great race of Agni (fires) who when duly worshipped with the various hymns, carry the oblations of all creatures to the gods. 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXI Markandeya continued, ""Mudita, the favourite wife of the fire Swaha, used to live in water. And Swaha who was the regent of the earth and sky beget in that wife of his a highly sacred fire called Advanta. There is a tradition amongst learned Brahmanas that this fire is the ruler and inner soul of all creatures. He is worshipful, resplendent and the lord of all the great Bhutas here. And that fire, under the name of Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. That great son of Swaha--the great Adbhuta fire is the soul of the waters and the prince and regent of the sky and the lord of everything great. His (son), the Bharata fire, consumes the dead bodies of all creatures. His first Kratu is known as Niyata at the performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha) is always missed by the gods, because when he sees Niyata approaching him he hides himself in the sea from fear of contamination. Searching for him in every direction, the gods could not (once) find him out and on beholding Atharvan the fire said to him, 'O valiant being, do thou carry the oblations for the gods! I am disabled from want of strength. Attaining the state of the red-eyed fire, do thou condescend to do me this favour!' Having thus advised Atharvan, the fire went away to some other place. But his place of concealment was divulged by the finny tribe. Upon them the fire pronounced this curse in anger, 'You shall be the food of all creatures in various ways.' And then that carrier of oblations spoke unto Atharvan (as before). Though entreated by the gods, he did not agree to continue carrying their oblations. He then became insensible and instantly gave up the ghost. And leaving his material body, he entered into the bowels of the earth. Coming into contact with the earth, he created the different metals. Force and scent arose from his pus; the Deodar pine from his bones; glass from his phlegm; the Marakata jewel from his bile; and the black iron from his liver. And all the world has been embellished with these three substances (wood, stone and iron). The clouds were made from his nails, and corals from his veins. And, O king, various other metals were produced from his body. Thus leaving his material body, he remained absorbed in (spiritual) meditation. He was roused by the penance of Bhrigu and Angiras. The powerful fire thus gratified with penance, blazed forth intensely. But on beholding the Rishi (Atharvan), he again sought his watery refuse. At this extinction of the fire, the whole world was frightened, and sought the protection of Atharvan, and the gods and others began to worship him. Atharvan rummaged the whole sea in the presence of all those beings eager with expectation, and finding out the fire, himself began the work of creation. Thus in olden times the fire was destroyed and called back to life by the adorable Atharvan. But now he invariably carries the oblations of all creatures. Living in the sea and travelling about various countries, he produced the various fires mentioned in the Vedas. The river Indus, the five rivers (of the Punjab), the Sone, the Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and the Kapila, these rivers, O Bharata, are said to be the mothers of the fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu was the eldest of his sons by her. There are as many different kinds of Soma sacrifices as the number of fires mentioned before. All this race of fires, first-born of the spirit of Brahma, sprang also from the race of Atri. Atri in his own mind conceived these sons, desirous of extending the creation. By this act, the fires came out of his own Brahmic frame. I have thus narrated to thee the history of the origin of these fires. They are great, resplendent, and unrivalled in power, and they are the destroyers of darkness. Know that the powers of those fires are the same as those of the Adbhuta fire as related in the Vedas. For all these fires are one and same. This adorable being, the first born fire, must be considered as one. For like the Jyotishtoma sacrifice he came out of Angiras body in various forms. I have thus described to thee the history of the great race of Agni (fires) who when duly worshipped with the various hymns, carry the oblations of all creatures to the gods. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is the highly sacred fire born to Swaha and Mudita, and what is its significance? Answer 1: The highly sacred fire born to Swaha and Mudita is called Advanta. This fire is considered the ruler and inner soul of all creatures. It is worshipful, resplendent, and the lord of all beings. Advanta, also known as Grihapati, is worshipped at all sacrifices and conveys oblations made in this world. Reference 1: ""Mudita, the favorite wife of the fire Swaha, used to live in water. And Swaha who was the regent of the earth and sky begot in that wife of his a highly sacred fire called Advanta... That great son of Swaha--the great Adbhuta fire is the soul of the waters and the prince and regent of the sky and the lord of everything great."" Question 2: Why did the fire called Grihapati hide in the sea, and how was it brought back to life by Atharvan? Answer 2: Grihapati, a powerful fire, hid in the sea because of fear of contamination when approached by Niyata. He was later roused by the penance of Bhrigu and Angiras. Atharvan, after being worshiped by the gods, searched for the fire in the sea, found it, and began the work of creation, bringing the fire back to life. Reference 2: ""But on beholding the Rishi (Atharvan), he again sought his watery refuse. At this extinction of the fire, the whole world was frightened, and sought the protection of Atharvan, and the gods and others began to worship him. Atharvan rummaged the whole sea in the presence of all those beings eager with expectation, and finding out the fire, himself began the work of creation."" Question 3: What are the various rivers mentioned as the mothers of the fires, and how are they connected to the fires? Answer 3: The rivers mentioned as the mothers of the fires include the Indus, the five rivers of the Punjab, and many others such as the Ganga, Saraswati, and Narmada. These rivers are considered the mothers of the fires because they are associated with the origin and sustenance of various fires. Reference 3: ""The river Indus, the five rivers (of the Punjab), the Sone, the Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the Godavari, and many others are said to be the mothers of the fires!"" Question 4: How did the fires originate, and what is their connection to the sage Atri? Answer 4: The fires originated from the mind of the sage Atri, who desired to extend creation. Through his divine thought, the fires emerged from his own Brahmic frame. Thus, the fires are connected to the sage Atri as their progenitor. Reference 4: ""Atri in his own mind conceived these sons, desirous of extending the creation. By this act, the fires came out of his own Brahmic frame."" Question 5: What is the significance of worshipping the fires with various hymns, as mentioned in the text? Answer 5: Worshipping the fires with various hymns is considered significant because these fires, born from the spirit of Brahma and originating from the sage Atri, are great, resplendent, and possess unrivaled power. They are regarded as the destroyers of darkness and play a crucial role in conveying the oblations of all creatures to the gods. Reference 5: ""For all these fires are one and the same. This adorable being, the first-born fire, must be considered as one. For like the Jyotishtoma sacrifice he came out of Angiras' body in various forms. I have thus described to thee the history of the great race of Agni (fires) who when duly worshipped with the various hymns, carry the oblations of all creatures to the gods.""","[0.042785726487636566, 0.09027241170406342, -0.2813246250152588, 0.16248686611652374, 0.4167715311050415, -0.08364292234182358, 0.06733734905719757, 0.1591445356607437, -0.27150774002075195, 0.1297592669725418, -0.2399878352880478, 0.2254444807767868, 0.1703609675168991, -0.24138480424880981, 0.3009229600429535, -0.004763077944517136, 0.04378214478492737, -0.11508975178003311, 0.07389440387487411, 0.007196835707873106, -0.07932654023170471, -0.013882751576602459, 0.11752351373434067, 0.4143555164337158, -0.018160400912165642, 0.007879288867115974, -0.005837341770529747, 0.3254028260707855, -0.14967644214630127, -0.5141658186912537, 0.11007364839315414, -0.1308208853006363, -0.154891699552536, 0.3828698992729187, -0.00010287785698892549, -0.015187014825642109, 0.3708282709121704, 0.057714156806468964, 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And the nature of males and females, of heat and cold, and of such other pairs of contraries, was reversed. And the planets, the cardinal points and the firmaments became radiant with light and the earth began to rumble very much. And the Rishis even, seeking the welfare of the world, while they observed all these terrific prodigies on all sides, began with anxious hearts to restore tranquillity in the universe. And those who used to live in that Chitraratha forest said, This very miserable condition of ours hath been brought about by Agni cohabiting with the six wives of the seven Rishis.' Others again who had seen the goddess assume the disguise of a bird said, 'This evil hath been brought about by a bird.' No one ever imagined that Swaha was the authoress of that mischief. But having heard that the (new born) male child was hers, she went to Skanda and gradually revealed to him the fact that she was his mother. And those seven Rishis, when they heard that a son of great power had been born (to them), divorced their six wives with the exception of the adorable Arundhati, because all the dwellers of that forest protested that those six persons had been instrumental in bringing forth the child. Swaha too, O king, said again and again to the seven Rishis, saying, 'Ye ascetics, this child is mine, your wives are not his mother.' The great Muni Viswamitra had, after the conclusion of the sacrifices of the seven Rishis, followed unseen the god of fire, while the latter was tortured with lust. He, therefore, knew everything as it happened and he was the first to seek the protection of Mahasena. And he offered divine prayers to Mahasena and all the thirteen auspicious rites appertaining to childhood, such as the natal and other ceremonies, were all performed by the great Muni in respect of that child. And for the good of the world he promulgated the virtues of the six-faced Skanda, and performed ceremonies in honour of the cock, the goddess Sakti, and the first followers of Skanda. And for this reason he became a great favourite of the celestial youth. That great Muni then informed the seven Rishis, of the transformations of Swaha and told them that their wives were perfectly innocent. But though thus informed the seven Rishis abandoned their spouses unconditionally. Markandeya continued, The celestials having heard of the prowess of Skanda, all said to Vasava, 'O Sakra, do thou kill Skanda without delay for his prowess is unbearable. And if thou dost not exterminate him, he will conquer the three worlds with ourselves, and overpowering thee, will himself become the mighty lord of the celestials.' Perplexed in mind, Sakra replied unto them, 'This child is endowed with great prowess. He can himself destroy the Creator of the Universe, in battle putting forth his might. I venture not, therefore, to do away with him.' To this the gods replied, 'Thou hast no manliness in thee, in that thou talkest in this manner. Let the great Mothers of the Universe repair to-day to Skanda. They can master at will any degree of energy. Let then kill this child.' 'It shall be so.'--the mothers replied. And then they went away. But on beholding that he was possessed of great might, they became dispirited, and considering that he was invincible, they sought his protection and said unto him, 'Do thou, O mighty being, become our (adopted) son. We are full of affection for thee and desirous of giving thee suck. Lo, the milk oozes from our breasts!' On hearing these words, the mighty Mahasena became desirous of sucking their breasts and he received them with due respect and acceded to their request. And that mightiest of mighty creatures then beheld his father Agni come towards him. And that god, who is the doer of all that is good, was duly honoured by his son, and in company with the Mothers, he stayed there by the side of Mahasena to tend him. And that lady amongst the Mothers who was born of Anger with a spike in hand kept watch over Skanda even like a mother guarding her own offspring, and that irascible red-coloured daughter of the Sea, who lived herself on blood, hugged Mahasena in her breast and nursed him like a mother. And Agni transforming himself into a trader with a goat's mouth and followed by numerous children began to gratify that child of his with toys in that mountain abode of his."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXV ""Markandeya continued, 'When that powerful, high-souled, and mighty being was born, various kinds of fearful phenomena occurred. And the nature of males and females, of heat and cold, and of such other pairs of contraries, was reversed. And the planets, the cardinal points and the firmaments became radiant with light and the earth began to rumble very much. And the Rishis even, seeking the welfare of the world, while they observed all these terrific prodigies on all sides, began with anxious hearts to restore tranquillity in the universe. And those who used to live in that Chitraratha forest said, This very miserable condition of ours hath been brought about by Agni cohabiting with the six wives of the seven Rishis.' Others again who had seen the goddess assume the disguise of a bird said, 'This evil hath been brought about by a bird.' No one ever imagined that Swaha was the authoress of that mischief. But having heard that the (new born) male child was hers, she went to Skanda and gradually revealed to him the fact that she was his mother. And those seven Rishis, when they heard that a son of great power had been born (to them), divorced their six wives with the exception of the adorable Arundhati, because all the dwellers of that forest protested that those six persons had been instrumental in bringing forth the child. Swaha too, O king, said again and again to the seven Rishis, saying, 'Ye ascetics, this child is mine, your wives are not his mother.' The great Muni Viswamitra had, after the conclusion of the sacrifices of the seven Rishis, followed unseen the god of fire, while the latter was tortured with lust. He, therefore, knew everything as it happened and he was the first to seek the protection of Mahasena. And he offered divine prayers to Mahasena and all the thirteen auspicious rites appertaining to childhood, such as the natal and other ceremonies, were all performed by the great Muni in respect of that child. And for the good of the world he promulgated the virtues of the six-faced Skanda, and performed ceremonies in honour of the cock, the goddess Sakti, and the first followers of Skanda. And for this reason he became a great favourite of the celestial youth. That great Muni then informed the seven Rishis, of the transformations of Swaha and told them that their wives were perfectly innocent. But though thus informed the seven Rishis abandoned their spouses unconditionally. Markandeya continued, The celestials having heard of the prowess of Skanda, all said to Vasava, 'O Sakra, do thou kill Skanda without delay for his prowess is unbearable. And if thou dost not exterminate him, he will conquer the three worlds with ourselves, and overpowering thee, will himself become the mighty lord of the celestials.' Perplexed in mind, Sakra replied unto them, 'This child is endowed with great prowess. He can himself destroy the Creator of the Universe, in battle putting forth his might. I venture not, therefore, to do away with him.' To this the gods replied, 'Thou hast no manliness in thee, in that thou talkest in this manner. Let the great Mothers of the Universe repair to-day to Skanda. They can master at will any degree of energy. Let then kill this child.' 'It shall be so.'--the mothers replied. And then they went away. But on beholding that he was possessed of great might, they became dispirited, and considering that he was invincible, they sought his protection and said unto him, 'Do thou, O mighty being, become our (adopted) son. We are full of affection for thee and desirous of giving thee suck. Lo, the milk oozes from our breasts!' On hearing these words, the mighty Mahasena became desirous of sucking their breasts and he received them with due respect and acceded to their request. And that mightiest of mighty creatures then beheld his father Agni come towards him. And that god, who is the doer of all that is good, was duly honoured by his son, and in company with the Mothers, he stayed there by the side of Mahasena to tend him. And that lady amongst the Mothers who was born of Anger with a spike in hand kept watch over Skanda even like a mother guarding her own offspring, and that irascible red-coloured daughter of the Sea, who lived herself on blood, hugged Mahasena in her breast and nursed him like a mother. And Agni transforming himself into a trader with a goat's mouth and followed by numerous children began to gratify that child of his with toys in that mountain abode of his."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What were the unusual and fearful phenomena that occurred when Skanda was born? Answer 1: When Skanda, the powerful being, was born, various kinds of fearful phenomena occurred. The nature of males and females, heat and cold, and other pairs of contraries were reversed. The planets, cardinal points, and firmaments became radiant with light, and the earth rumbled intensely. Reference 1: ""When that powerful, high-souled, and mighty being was born, various kinds of fearful phenomena occurred. And the nature of males and females, of heat and cold, and of such other pairs of contraries, was reversed. And the planets, the cardinal points, and the firmaments became radiant with light and the earth began to rumble very much."" Question 2: Why did the seven Rishis divorce their wives after Skanda's birth? Answer 2: The seven Rishis divorced their wives after Skanda's birth because they believed that their wives had brought forth the child, causing various misfortunes and fearful phenomena. They divorced all their wives except for Arundhati, as the residents of the Chitraratha forest accused the six wives of being responsible for the child's birth. Reference 2: ""Others again who had seen the goddess assume the disguise of a bird said, 'This evil hath been brought about by a bird.' No one ever imagined that Swaha was the authoress of that mischief. But having heard that the (newborn) male child was hers, she went to Skanda and gradually revealed to him the fact that she was his mother. And those seven Rishis, when they heard that a son of great power had been born (to them), divorced their six wives with the exception of the adorable Arundhati."" Question 3: How did the great Muni Viswamitra contribute to Skanda's upbringing? Answer 3: The great Muni Viswamitra played a crucial role in Skanda's upbringing. After Skanda's birth, Viswamitra offered divine prayers to Mahasena (Skanda) and performed all the auspicious rites associated with childhood. He also promulgated the virtues of Skanda, performed ceremonies in honor of the cock, the goddess Sakti, and the first followers of Skanda. Viswamitra's guidance and care were instrumental in nurturing Skanda's power and potential. Reference 3: ""And for the good of the world he promulgated the virtues of the six-faced Skanda, and performed ceremonies in honour of the cock, the goddess Sakti, and the first followers of Skanda."" Question 4: Why did the gods advise Sakra (Indra) to kill Skanda, and how did Sakra respond? Answer 4: The gods advised Sakra to kill Skanda because they feared Skanda's overwhelming prowess and the possibility that he might conquer the three worlds, including the heavens. Sakra, however, hesitated to eliminate Skanda, recognizing the child's great power. He expressed concerns about Skanda's ability to even defeat the Creator of the Universe. Thus, Sakra was reluctant to take action against him. Reference 4: ""The celestials having heard of the prowess of Skanda, all said to Vasava, 'O Sakra, do thou kill Skanda without delay for his prowess is unbearable. And if thou dost not exterminate him, he will conquer the three worlds with ourselves, and overpowering thee, will himself become the mighty lord of the celestials.' Perplexed in mind, Sakra replied unto them, 'This child is endowed with great prowess...'"" Question 5: How did the Mothers of the Universe approach Skanda, and what was their initial intention? Answer 5: The Mothers of the Universe initially approached Skanda with the intention of killing him as advised by the gods. However, upon seeing Skanda's formidable might, they became dispirited and sought his protection instead. They offered to become his adoptive mothers, expressing their affection and willingness to nurture him. Reference 5: ""But on beholding that he was possessed of great might, they became dispirited, and considering that he was invincible, they sought his protection and said unto him, 'Do thou, O mighty being, become our (adopted) son. We are full of affection for thee and desirous of giving thee suck. Lo, the milk oozes from our breasts!'""","[0.02061770297586918, 0.009589025750756264, -0.20756550133228302, 0.043202728033065796, 0.3748204708099365, -0.11854282021522522, -0.2483513504266739, 0.05564899370074272, -0.1955106407403946, 0.017658308148384094, -0.015955140814185143, 0.27162083983421326, 0.2752607762813568, -0.3783433735370636, 0.2259765863418579, -0.24102984368801117, 0.10992431640625, 0.09028036892414093, -0.1654079556465149, 0.02512456104159355, -0.22906942665576935, 0.11843159049749374, -0.008463526144623756, 0.43576061725616455, 0.06188984960317612, -0.2552085220813751, 0.041289664804935455, 0.5495319962501526, -0.3838915526866913, -0.3891223073005676, 0.07055248320102692, -0.12570984661579132, -0.17388039827346802, 0.23881323635578156, -9.703633259050548e-05, -0.144918754696846, 0.4354586601257324, 0.10502714663743973, 0.08950990438461304, 0.4170837998390198, -0.17642229795455933, 0.24065367877483368, -0.1678408831357956, -0.08477253466844559, 0.01353846862912178, 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And the illustrious sovereign of the gods, desirous of victory but believing success to be doubtful mounted his elephant Airavata and attended by the other gods advanced towards Skanda. That mighty being followed by all the celestials was armed with his thunderbolt. And with the object of slaying Mahasena, he marched with terrible celestial army of great-splendour, sounding their shrill war-cry and furnished with various sorts of standards, with warriors encased in various armour and armed with numerous bows and riding on various animals. When Mahasena beheld the gloriously decked Sakra, attired in his best clothes, advancing with the determination of slaying him, he (too on his part) advanced to meet that chief of the celestials. O Partha, the mighty Vasava, the lord of the celestials, then uttered a loud shout, to encourage his warriors and marching rapidly with the view of killing 'Agnis' son and praised by Tridasas and great Rishis, he at length reached the abode of Kartikeya. And then he shouted out with other gods; and Guha too in response to this, uttered a fearful war-cry resembling the roaring of the sea. On hearing that noise, the celestial army behaved like an agitated sea, and was stunned and fixed to the spot. And that son of Pavaka (the Fire-god) beholding the gods come near to him with the object of killing him, was filled with wrath, and gave out rising flame of fire from within his mouth. And these flames destroyed the celestial forces struggling on the ground. Their heads, their bodies, their arms and riding animals were all burnt in that conflagration and they appeared all on a sudden like stars displaced from their proper spheres. Thus afflicted, the god renounced all allegiance to the thunder bolt, and sought the protection of Pavaka's son; and thus peace was again secured. When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at Skanda. It pierced him on the right side; and, O great king, it passed through the body of that high-souled being. And from being struck with the thunder-bolt, there arose from Skanda's body another being--a youth with a club in hand, and adorned with a celestial amulet. And because he was born on account of the piercing of the thunder-bolt, he was named Visakha. And Indra, when he beheld that another person looking like the fierce destroying Fire-god had come into being was frightened out of his wits and besought the protection of Skanda, with the palms of his hands joined together (as a mark of respect). And that excellent being Skanda, bade him renounce all fear, with his arm. The gods were then transported with joy, and their hands too struck up."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXVI ""Markandeya continued, The planets with their satellites, the Rishis and the Mothers, Agni and numerous other blazing courtiers and many other dwellers of heaven of terrible mien, waited on Mahasena along with the Mothers. And the illustrious sovereign of the gods, desirous of victory but believing success to be doubtful mounted his elephant Airavata and attended by the other gods advanced towards Skanda. That mighty being followed by all the celestials was armed with his thunderbolt. And with the object of slaying Mahasena, he marched with terrible celestial army of great-splendour, sounding their shrill war-cry and furnished with various sorts of standards, with warriors encased in various armour and armed with numerous bows and riding on various animals. When Mahasena beheld the gloriously decked Sakra, attired in his best clothes, advancing with the determination of slaying him, he (too on his part) advanced to meet that chief of the celestials. O Partha, the mighty Vasava, the lord of the celestials, then uttered a loud shout, to encourage his warriors and marching rapidly with the view of killing 'Agnis' son and praised by Tridasas and great Rishis, he at length reached the abode of Kartikeya. And then he shouted out with other gods; and Guha too in response to this, uttered a fearful war-cry resembling the roaring of the sea. On hearing that noise, the celestial army behaved like an agitated sea, and was stunned and fixed to the spot. And that son of Pavaka (the Fire-god) beholding the gods come near to him with the object of killing him, was filled with wrath, and gave out rising flame of fire from within his mouth. And these flames destroyed the celestial forces struggling on the ground. Their heads, their bodies, their arms and riding animals were all burnt in that conflagration and they appeared all on a sudden like stars displaced from their proper spheres. Thus afflicted, the god renounced all allegiance to the thunder bolt, and sought the protection of Pavaka's son; and thus peace was again secured. When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at Skanda. It pierced him on the right side; and, O great king, it passed through the body of that high-souled being. And from being struck with the thunder-bolt, there arose from Skanda's body another being--a youth with a club in hand, and adorned with a celestial amulet. And because he was born on account of the piercing of the thunder-bolt, he was named Visakha. And Indra, when he beheld that another person looking like the fierce destroying Fire-god had come into being was frightened out of his wits and besought the protection of Skanda, with the palms of his hands joined together (as a mark of respect). And that excellent being Skanda, bade him renounce all fear, with his arm. The gods were then transported with joy, and their hands too struck up."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the response of the gods, including Sakra (Indra), upon reaching the abode of Kartikeya (Skanda)? Answer 1: When the gods, including Sakra, reached the abode of Kartikeya, they advanced with determination to slay him. Sakra, the lord of the celestials, encouraged his warriors with a loud shout. The celestial army, however, became stunned and fixed to the spot upon hearing Guha's fearful war-cry, and they were afflicted by rising flames of fire from Skanda's mouth. Reference 1: ""And with the object of slaying Mahasena, he (Sakra) marched with a terrible celestial army of great splendor, sounding their shrill war-cry... On hearing that noise, the celestial army behaved like an agitated sea, and was stunned and fixed to the spot. And that son of Pavaka (the Fire-god) beholding the gods come near to him with the object of killing him, was filled with wrath, and gave out rising flame of fire from within his mouth."" Question 2: What name was given to the youth who emerged from Skanda's body after he was struck by the thunderbolt, and why was he named so? Answer 2: The youth who emerged from Skanda's body after he was struck by the thunderbolt was named Visakha. He received this name because he was born as a result of the piercing of the thunderbolt. Reference 2: ""And from being struck with the thunder-bolt, there arose from Skanda's body another being--a youth with a club in hand, and adorned with a celestial amulet. And because he was born on account of the piercing of the thunder-bolt, he was named Visakha."" Question 3: How did Skanda react when Indra (Sakra) sought his protection after the thunderbolt struck him? Answer 3: When Indra (Sakra) sought Skanda's protection after the thunderbolt struck him, Skanda, with his arm, bade Indra to renounce all fear. Skanda reassured Indra, and the gods, including Indra, were filled with joy upon receiving this assurance. Reference 3: ""And that excellent being Skanda, bade him renounce all fear, with his arm. The gods were then transported with joy, and their hands too struck up.""","[0.025782357901334763, -0.0650128424167633, -0.21639040112495422, 0.14252203702926636, 0.31582269072532654, -0.24797460436820984, -0.027285413816571236, 0.16179552674293518, -0.21698234975337982, 0.06617074459791183, -0.12674474716186523, 0.22671891748905182, 0.16261698305606842, -0.2995295822620392, 0.47859588265419006, -0.25771814584732056, -0.029582910239696503, 0.02137036994099617, -0.4676899015903473, -0.04263613000512123, -0.16802643239498138, 0.19685524702072144, -0.08730500191450119, 0.3613670766353607, -0.04786505922675133, -0.14902634918689728, -0.03231062367558479, 0.25527676939964294, -0.1329662948846817, -0.5124999284744263, 9.402464638696983e-05, -0.30126869678497314, -0.17650270462036133, 0.18589355051517487, -9.786154987523332e-05, -0.20955555140972137, 0.43473392724990845, 0.11715786904096603, -0.14438407123088837, 0.532949686050415, 0.00764041393995285, 0.19965369999408722, 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By adopting it duly, dear friend, thou will be able to draw away thy lord from other females. In all the worlds, including that of the celestials, there is no god equal, O Satyabhama, unto the husband. When he is gratified with thee, thou mayst have (from thy husband) every object of desire; when he is angry, all these may be lost. It is from her husband that the wife obtaineth offspring and various articles of enjoyment. It is from thy husband that thou mayst have handsome beds and seats, and robes and garlands, and perfumes, and great fame and heaven itself hereafter. One cannot obtain happiness here by means that are easy. Indeed, the woman that is chaste, obtains weal with woe. Always adore Krishna, therefore, with friendship and love physical sufferings. And do thou also act in a way, by offering handsome seats and excellent garlands and various perfumes and prompt service, that he may be devoted to thee, thinking, 'I am truly loved by her!' Hearing the voice of thy lord at the gate, rise thou up from thy seat and stay in readiness within the room. And as soon as thou seest him enter thy chamber, worship him by promptly offering him a seat and water to wash his feet. And even when he commands a maidservant to do anything, get thou up and do it thyself. Let Krishna understand this temper of thy mind and know that thou adorest him with all thy heart. And, O Satyabhama, whatever thy lord speaketh before thee, do not blab of it even if it may not deserve concealment,--for if any of thy co-wives were to speak of it unto Vasudeva, he might be irritated with thee. Feed thou by every means in thy power those that are dear and devoted to thy lord and always seek his good. Thou shouldst, however, always keep thyself aloof from those that are hostile to and against thy lord and seek to do him injury, as also from those that are addicted to deceit. Foregoing all excitement and carelessness in the presence of men, conceal thy inclinations by observing silence, and thou shouldst not stay or converse in private even with thy sons, Pradyumna and Samva. Thou shouldst form attachments with only such females as are high-born and sinless and devoted to their lords, and thou shouldst always shun women that are wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle. Behaviour such as this is reputable and productive of prosperity; and while it is capable of neutralising hostility, it also leadeth to heaven. Therefore, worship thou thy husband, decking thyself in costly garlands and ornaments and smearing thyself with unguents and excellent perfumes."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXII ""Draupadi said, 'I shall now indicate to thee, for attracting the heart of thy husbands a way that is free from deceit. By adopting it duly, dear friend, thou will be able to draw away thy lord from other females. In all the worlds, including that of the celestials, there is no god equal, O Satyabhama, unto the husband. When he is gratified with thee, thou mayst have (from thy husband) every object of desire; when he is angry, all these may be lost. It is from her husband that the wife obtaineth offspring and various articles of enjoyment. It is from thy husband that thou mayst have handsome beds and seats, and robes and garlands, and perfumes, and great fame and heaven itself hereafter. One cannot obtain happiness here by means that are easy. Indeed, the woman that is chaste, obtains weal with woe. Always adore Krishna, therefore, with friendship and love physical sufferings. And do thou also act in a way, by offering handsome seats and excellent garlands and various perfumes and prompt service, that he may be devoted to thee, thinking, 'I am truly loved by her!' Hearing the voice of thy lord at the gate, rise thou up from thy seat and stay in readiness within the room. And as soon as thou seest him enter thy chamber, worship him by promptly offering him a seat and water to wash his feet. And even when he commands a maidservant to do anything, get thou up and do it thyself. Let Krishna understand this temper of thy mind and know that thou adorest him with all thy heart. And, O Satyabhama, whatever thy lord speaketh before thee, do not blab of it even if it may not deserve concealment,--for if any of thy co-wives were to speak of it unto Vasudeva, he might be irritated with thee. Feed thou by every means in thy power those that are dear and devoted to thy lord and always seek his good. Thou shouldst, however, always keep thyself aloof from those that are hostile to and against thy lord and seek to do him injury, as also from those that are addicted to deceit. Foregoing all excitement and carelessness in the presence of men, conceal thy inclinations by observing silence, and thou shouldst not stay or converse in private even with thy sons, Pradyumna and Samva. Thou shouldst form attachments with only such females as are high-born and sinless and devoted to their lords, and thou shouldst always shun women that are wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle. Behaviour such as this is reputable and productive of prosperity; and while it is capable of neutralising hostility, it also leadeth to heaven. Therefore, worship thou thy husband, decking thyself in costly garlands and ornaments and smearing thyself with unguents and excellent perfumes."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice does Draupadi give to Satyabhama for attracting the heart of her husband, Krishna? Answer 1: Draupadi advises Satyabhama to worship Krishna with love and friendship, offering him various tokens of devotion such as handsome seats, garlands, perfumes, and prompt service. She emphasizes the importance of showing devotion to Krishna through her actions and serving him attentively. Reference 1: ""By adopting it duly, dear friend, thou will be able to draw away thy lord from other females... always adore Krishna, therefore, with friendship and love physical sufferings."" Question 2: How does Draupadi suggest that Satyabhama should react when Krishna arrives at the gate? Answer 2: Draupadi advises Satyabhama to promptly rise from her seat when she hears Krishna's voice at the gate, stay in readiness within the room, and worship him by offering him a seat and water to wash his feet as soon as he enters her chamber. Reference 2: ""Hearing the voice of thy lord at the gate, rise thou up from thy seat and stay in readiness within the room. And as soon as thou seest him enter thy chamber, worship him by promptly offering him a seat and water to wash his feet."" Question 3: What kind of behavior does Draupadi suggest Satyabhama should maintain in the presence of her husband's co-wives and other people? Answer 3: Draupadi advises Satyabhama to maintain a composed and discreet demeanor in the presence of her husband's co-wives and others, concealing her inclinations and observing silence. She also recommends that Satyabhama should not stay or converse privately with her own sons, Pradyumna and Samva. Reference 3: ""Foregoing all excitement and carelessness in the presence of men, conceal thy inclinations by observing silence, and thou shouldst not stay or converse in private even with thy sons, Pradyumna and Samva.""","[0.1316663920879364, -0.031223785132169724, -0.24786873161792755, 0.02254072204232216, 0.15454237163066864, -0.1120477169752121, 0.11757335066795349, 0.21619777381420135, -0.30668678879737854, 0.14356015622615814, -0.1993638128042221, -0.1520426720380783, 0.24362196028232574, -0.369692862033844, 0.0642302855849266, -0.05194971337914467, -0.05470811203122139, 0.5468598008155823, -0.22640305757522583, 0.08679669350385666, -0.01805817522108555, -0.008927193470299244, -0.17130334675312042, 0.2589738965034485, 0.3690738081932068, -0.42674317955970764, 0.14087951183319092, 0.5704697966575623, -0.3687255382537842, -0.37457388639450073, 0.020601022988557816, 0.08470337092876434, 0.07649727910757065, -0.2022320181131363, -0.00010046405805042014, -0.12047774344682693, 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Markandeya and having bid them farewell, mounted his car and called for Satyabhama. And Satyabhama then, having embraced the daughter of Drupada, addressed her in these cordial words expressive of her feelings towards her: 'O Krishna, let there be no anxiety, no grief, for thee! Thou hast no cause to pass thy nights in sleeplessness, for thou wilt surely obtain back the earth subjugated by thy husbands, who are all equal unto the gods. O thou of black eyes, women endued with such disposition and possessed of such auspicious marks, can never suffer misfortune long. It hath been heard by me that thou shall, with thy husbands, certainly enjoy this earth peacefully and freed from all thorns! And, O daughter of Drupada, thou shalt certainly behold the earth ruled by Yudhishthira after the sons of Dhritarashtra have been slain and the deeds of their hostility avenged! Thou wilt soon behold those wives of the Kurus, who, deprived of sense by pride, laughed at thee while on thy way to exile, themselves reduced to a state of helplessness and despair! Know them all, O Krishna, that did thee any injury while thou wert afflicted, to have already gone to the abode of Yama. Thy brave sons, Prativindhya by Yudhishthira and Sutasoma by Bhima, and Srutakarman by Arjuna, and Satanika by Nakula, and Srutasena begot by Sahadeva, are well and have become skilled in weapons. Like Abhimanyu they are all staying at Dwaravati, delighted with the place. And Subhadra also, cheerfully and with her whole soul, looketh after them like thee, and like thee joyeth in them and deriveth much happiness from them. Indeed, she grieveth in their griefs and joyeth in their joys. And the mother of Pradyumna also loveth them with her whole soul. And Kesava with his sons Bhanu and others watcheth over them with especial affection. And my mother-in-law is ever attentive in feeding and clothing them. And the Andhakas and Vrishnis, including Rama and others, regard them with affection. And, O beautiful lady, their affection for thy sons is equal unto what they feel for Pradyumna. ""Having said these agreeable and truthful and cordial words, Satyabhama desired to go to Vasudeva's car. And the wife of Krishna then walked round the queen of the Pandavas. And having done so the beautiful Satyabhama mounted the car of Krishna. And the chief of the Yadavas, comforting Draupadi with a smile and causing the Pandavas to return, set out for his own city, with swift horses (yoked unto his car)."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXIII Vaisampayana said, ""Then Kesava, the slayer of Madhu, also called Janardana, having conversed on various agreeable themes with the illustrious sons of Pandu and with those Brahmanas that were headed by Markandeya and having bid them farewell, mounted his car and called for Satyabhama. And Satyabhama then, having embraced the daughter of Drupada, addressed her in these cordial words expressive of her feelings towards her: 'O Krishna, let there be no anxiety, no grief, for thee! Thou hast no cause to pass thy nights in sleeplessness, for thou wilt surely obtain back the earth subjugated by thy husbands, who are all equal unto the gods. O thou of black eyes, women endued with such disposition and possessed of such auspicious marks, can never suffer misfortune long. It hath been heard by me that thou shall, with thy husbands, certainly enjoy this earth peacefully and freed from all thorns! And, O daughter of Drupada, thou shalt certainly behold the earth ruled by Yudhishthira after the sons of Dhritarashtra have been slain and the deeds of their hostility avenged! Thou wilt soon behold those wives of the Kurus, who, deprived of sense by pride, laughed at thee while on thy way to exile, themselves reduced to a state of helplessness and despair! Know them all, O Krishna, that did thee any injury while thou wert afflicted, to have already gone to the abode of Yama. Thy brave sons, Prativindhya by Yudhishthira and Sutasoma by Bhima, and Srutakarman by Arjuna, and Satanika by Nakula, and Srutasena begot by Sahadeva, are well and have become skilled in weapons. Like Abhimanyu they are all staying at Dwaravati, delighted with the place. And Subhadra also, cheerfully and with her whole soul, looketh after them like thee, and like thee joyeth in them and deriveth much happiness from them. Indeed, she grieveth in their griefs and joyeth in their joys. And the mother of Pradyumna also loveth them with her whole soul. And Kesava with his sons Bhanu and others watcheth over them with especial affection. And my mother-in-law is ever attentive in feeding and clothing them. And the Andhakas and Vrishnis, including Rama and others, regard them with affection. And, O beautiful lady, their affection for thy sons is equal unto what they feel for Pradyumna. ""Having said these agreeable and truthful and cordial words, Satyabhama desired to go to Vasudeva's car. And the wife of Krishna then walked round the queen of the Pandavas. And having done so the beautiful Satyabhama mounted the car of Krishna. And the chief of the Yadavas, comforting Draupadi with a smile and causing the Pandavas to return, set out for his own city, with swift horses (yoked unto his car)."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What comforting words did Satyabhama offer to Draupadi before leaving for Dwarka with Krishna? Answer 1: Satyabhama assured Draupadi that there was no need for anxiety or grief and that she would soon regain the earth subjugated by her husbands. She also consoled Draupadi by saying that women with auspicious marks and dispositions like her would not suffer misfortune for long. Reference 1: ""O Krishna, let there be no anxiety, no grief, for thee! Thou hast no cause to pass thy nights in sleeplessness, for thou wilt surely obtain back the earth subjugated by thy husbands..."" Question 2: Whom did Satyabhama mention as the protectors and caretakers of Draupadi's sons in her absence? Answer 2: Satyabhama mentioned that Draupadi's sons were well and staying in Dwaravati, being taken care of by Subhadra, Kesava (Krishna), Kesava's sons (including Pradyumna), and others from the Yadava and Vrishni clans. She assured Draupadi that they were all safe and happy. Reference 2: ""Like Abhimanyu they are all staying at Dwaravati, delighted with the place... And Kesava with his sons Bhanu and others watcheth over them with especial affection."" Question 3: What did Satyabhama do as a gesture of affection and respect before leaving for Dwarka? Answer 3: Satyabhama walked around Draupadi as a mark of respect and affection before departing for Dwarka with Krishna. This gesture was a symbol of her regard for Draupadi as the queen of the Pandavas and a way of bidding farewell. Reference 3: ""And the wife of Krishna then walked round the queen of the Pandavas.""","[0.14724133908748627, -0.07054031640291214, -0.2826853096485138, 0.10401073098182678, 0.4652526080608368, -0.0400867760181427, 0.032576125115156174, 0.14231747388839722, -0.394662082195282, 0.17536014318466187, -0.19236810505390167, 0.2133978009223938, 0.19425632059574127, -0.47651827335357666, 0.10077355802059174, -0.001152658718638122, -0.010348471812903881, 0.2449388951063156, -0.23346947133541107, 0.0425373800098896, -0.2163117676973343, 0.2107509970664978, -0.2554005980491638, 0.2713894248008728, -0.19229231774806976, -0.19356989860534668, 0.018931124359369278, 0.7156896591186523, -0.22519108653068542, -0.4634656608104706, 0.2128879874944687, -0.12040741741657257, -0.10113419592380524, -0.00794000830501318, -9.8080636234954e-05, -0.06496632844209671, 0.29130950570106506, -0.03227540850639343, -0.10303164273500443, 0.2905983328819275, 0.12345203012228012, -0.061189889907836914, 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O monarch, the kings of the east, the south, the west, and the north, have all been made tributory to thee! O lord of earth, that blazing Prosperity which had before paid her court to the sons of Pandu, hath now been acquired by thee along with thy brothers! That blazing Prosperity, O king, which we not many days ago saw with heavy hearts in Yudhishthira at Indraprastha, is today seen by us to be owned by thee, she having, O mighty-armed monarch, been snatched by thee from the royal Yudhishthira by force of intellect alone. O slayer of hostile heroes, all the kings of the earth now living in subjection to thee, await thy commands, as they did before under Yudhishthira, awaiting his. O monarch, the goddess Earth with her boundless extent with girth of seas, with her mountains and forests, and towns and cities and mines, and decked with woodlands and hills is now thine! Adored by the Brahmanas and worshipped by the kings, thou blazest forth, O king, in consequence of thy prowess, like the Sun among the gods in heaven! Surrounded by the Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, thou shinest, O monarch, like the Moon among the stars! Let us, therefore, O king, go and look at the sons of Pandu--them who are now divested of prosperity, them who never obeyed commands, them who never owed subjection! It hath been heard by us, O monarch, that the Pandavas are now living on the banks of the lake called Dwaitavana, with a multitude of Brahmanas, having the wilderness for their home. Go thither, O king, in all thy prosperity, scorching the son of Pandu with a sight of thy glory, like the Sun scorching everything with his hot rays! Thyself a sovereign and they divested of sovereignty, thyself in prosperity and they divested of it, thyself possessing affluence and they in poverty, behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee like Yayati, the son of Nahusha, accompanied by a large train of followers and enjoying bliss that is great. O king, that blazing Prosperity which is seen by both one's friends and foes, is regarded as well-bestowed! What happiness can be more complete than that which he enjoyeth who while himself in prosperity, looketh upon his foes in adversity, like a person on the hill top looking down upon another crawling on the earth? O tiger among kings, the happiness that one derives from beholding his foes in grief, is greater than what one may derive from the acquisition of offering or wealth or kingdom! What happiness will not be his who, himself in affluence, will cast his eyes on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in costly robes look at the woeful Krishna clad in barks and deer-skins, and enhance the latter's grief! Let the daughter of Drupada reproach herself and her life, divested as she is of wealth, for the sorrow that she will feel upon beholding thy wife decked in ornaments will be far greater than what she had felt in the midst of the assembly (when Dussasana had dragged her there)!"" Vaisampayana continued, ""Having thus spoken unto the king, Karna and Sakuni both remained silent, O Janamejaya, after their discourse was over."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXV Vaisampayana said, ""Hearing those words of Dhritarashtra, Sakuni, when the opportunity presented itself, aided by Kama, spoke unto Duryodhana these words, 'Having exiled the heroic Pandavas by thy own prowess, O Bharata, rule thou this earth without a rival like the slayer of Samvara ruling the heaven! O monarch, the kings of the east, the south, the west, and the north, have all been made tributory to thee! O lord of earth, that blazing Prosperity which had before paid her court to the sons of Pandu, hath now been acquired by thee along with thy brothers! That blazing Prosperity, O king, which we not many days ago saw with heavy hearts in Yudhishthira at Indraprastha, is today seen by us to be owned by thee, she having, O mighty-armed monarch, been snatched by thee from the royal Yudhishthira by force of intellect alone. O slayer of hostile heroes, all the kings of the earth now living in subjection to thee, await thy commands, as they did before under Yudhishthira, awaiting his. O monarch, the goddess Earth with her boundless extent with girth of seas, with her mountains and forests, and towns and cities and mines, and decked with woodlands and hills is now thine! Adored by the Brahmanas and worshipped by the kings, thou blazest forth, O king, in consequence of thy prowess, like the Sun among the gods in heaven! Surrounded by the Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, thou shinest, O monarch, like the Moon among the stars! Let us, therefore, O king, go and look at the sons of Pandu--them who are now divested of prosperity, them who never obeyed commands, them who never owed subjection! It hath been heard by us, O monarch, that the Pandavas are now living on the banks of the lake called Dwaitavana, with a multitude of Brahmanas, having the wilderness for their home. Go thither, O king, in all thy prosperity, scorching the son of Pandu with a sight of thy glory, like the Sun scorching everything with his hot rays! Thyself a sovereign and they divested of sovereignty, thyself in prosperity and they divested of it, thyself possessing affluence and they in poverty, behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee like Yayati, the son of Nahusha, accompanied by a large train of followers and enjoying bliss that is great. O king, that blazing Prosperity which is seen by both one's friends and foes, is regarded as well-bestowed! What happiness can be more complete than that which he enjoyeth who while himself in prosperity, looketh upon his foes in adversity, like a person on the hill top looking down upon another crawling on the earth? O tiger among kings, the happiness that one derives from beholding his foes in grief, is greater than what one may derive from the acquisition of offering or wealth or kingdom! What happiness will not be his who, himself in affluence, will cast his eyes on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in costly robes look at the woeful Krishna clad in barks and deer-skins, and enhance the latter's grief! Let the daughter of Drupada reproach herself and her life, divested as she is of wealth, for the sorrow that she will feel upon beholding thy wife decked in ornaments will be far greater than what she had felt in the midst of the assembly (when Dussasana had dragged her there)!"" Vaisampayana continued, ""Having thus spoken unto the king, Karna and Sakuni both remained silent, O Janamejaya, after their discourse was over."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice did Sakuni and Karna give to Duryodhana when they suggested he visit the sons of Pandu in their state of adversity? Answer 1: Sakuni and Karna advised Duryodhana to go to the sons of Pandu, who were living in exile, and display his prosperity and glory in front of them. They suggested that he should scorch the Pandavas with the sight of his success, as it would bring him great happiness and satisfaction. Reference 1: ""Let us, therefore, O king, go and look at the sons of Pandu--them who are now divested of prosperity... Behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee like Yayati... What happiness can be more complete than that which he enjoyeth who while himself in prosperity, looketh upon his foes in adversity..."" Question 2: How did Sakuni and Karna describe Duryodhana's present state in comparison to the Pandavas? Answer 2: Sakuni and Karna described Duryodhana as a king in great prosperity, having subjected other kings to his rule, possessing wealth and power. In contrast, they portrayed the Pandavas as living in exile on the banks of Dwaitavana, divested of their sovereignty, and enduring poverty. Reference 2: ""O monarch, the goddess Earth with her boundless extent with girth of seas, with her mountains and forests, and towns and cities and mines, and decked with woodlands and hills is now thine!... Go thither, O king, in all thy prosperity, scorching the son of Pandu with a sight of thy glory..."" Question 3: What did Sakuni and Karna suggest Duryodhana's wife should do when they mentioned her looking at Draupadi in adversity? Answer 3: Sakuni and Karna suggested that Duryodhana's wife should dress in costly robes and look at Draupadi, who was in a state of adversity, wearing barks and deer-skins. They believed that Draupadi's grief upon seeing Duryodhana's wife adorned with ornaments would be greater than the sorrow she felt in the assembly when her dignity was violated. Reference 3: ""Let thy wife dressed in costly robes look at the woeful Krishna clad in barks and deer-skins, and enhance the latter's grief!""","[0.0381915457546711, -0.19993482530117035, -0.2674541473388672, 0.1714910864830017, 0.5177091956138611, -0.22854754328727722, -0.1161331981420517, 0.1673407256603241, -0.4534631669521332, 0.07492834329605103, -0.06316791474819183, 0.4347914457321167, 0.31752821803092957, -0.5659307837486267, 0.18285821378231049, -0.300794392824173, 0.0298464335501194, 0.1856960505247116, -0.2970440685749054, 0.07218428701162338, -0.3001593053340912, 0.13577450811862946, -0.1849038004875183, 0.13461896777153015, 0.06506907194852829, -0.021997077390551567, 0.05505755543708801, 0.3438864052295685, -0.294257253408432, -0.4649425745010376, 0.14516165852546692, 0.0047062113881111145, -0.023411624133586884, 0.24160780012607574, -0.00010266868048347533, -0.07773425430059433, 0.16229437291622162, -0.013713275082409382, 0.016773147508502007, 0.425091028213501, 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Soon after, however, the prince became melancholy and addressing the speaker said, 'What thou tellest me, O Karna, is always before my mind. I shall not, however, obtain permission to repair to the place where the Pandavas are residing. King Dhritarashtra is always grieving for those heroes. Indeed, the king regarded the sons of Pandu to have become more powerful than before in consequence of their ascetic austerities. Or, if the king understands our motives, he will never, having regard to the future, grant us permission, for, O thou of great effulgence, we can have no other business in the woods of Dwaitavana than the destruction of the Pandavas in exile! Thou knowest the words that Kshatri spoke to me to thyself, and to the son of Suvala, at the time of the match at dice! Reflecting upon all those words as also upon all those lamentations (that he and others indulged in), I cannot make up my mind as to whether I should or should not go! I shall certainly be highly pleased if I cast my eyes on Bhima and Phalguna passing their days in pain with Krishna in the woods. The joy that I may feel in obtaining the sovereignty of the entire earth is nothing to that which will be mine upon beholding the sons of Pandu attired in barks of trees and deer-skins. What joy can be greater, O Karna, that will be mine upon beholding the daughter of Drupada dressed in red rags in the woods? If king Yudhishthira and Bhima, the sons of Pandu, behold me graced with great affluence, then only shall I have attained the great end of my life! I do not, however, see the means by which I may repair to those woods, by which, in fact, I may obtain the king's permission to go thither! Contrive thou, therefore, some skilful plan, with Suvala's son and Dussasana, by which we may go to those woods! I also, making up my mind today as to whether I should go or not, approach the presence of the king tomorrow. And when I shall be sitting with Bhishma--that best of the Kurus--thou wilt, with Sakuni propose the pretext which thou mayst have contrived. Hearing then the words of Bhishma and of the king on the subject of our journey, I will settle everything beseeching our grandfather. ""Saying; 'So be it,' they then all went away to their respective quarters. And as soon as the night had passed away, Karna came to the king. And coming to him, Karna smilingly spoke unto Duryodhana, saying, 'A plan hath been contrived by me. Listen to it, O lord of men! Our herds are now waiting in the woods of Dwaitavana in expectation of thee! Without doubt, we may all go there under the pretext of supervising our cattle stations, for, O monarch, it is proper that kings should frequently repair to their cattle stations. If this be the motive put forth, thy father, O prince, will certainly grant thee permission!' And while Duryodhana and Karna were thus conversing laughingly, Sakuni addressed them and said, 'This plan, free from difficulties, was what I also saw for going thither! The king will certainly grant us permission, or even send us thither of his own accord. Our herds are now all waiting in the woods of Dwaitavana expecting thee. Without doubt, we may all go there under the pretext of supervising our cattle stations!' ""They then all three laughed together, and gave their hands unto one another. And having arrived at that conclusion, they went to see the chief of Kurus."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXVI Vaisampayana said, ""Having heard these words of Karna, king Duryodhana became highly pleased. Soon after, however, the prince became melancholy and addressing the speaker said, 'What thou tellest me, O Karna, is always before my mind. I shall not, however, obtain permission to repair to the place where the Pandavas are residing. King Dhritarashtra is always grieving for those heroes. Indeed, the king regarded the sons of Pandu to have become more powerful than before in consequence of their ascetic austerities. Or, if the king understands our motives, he will never, having regard to the future, grant us permission, for, O thou of great effulgence, we can have no other business in the woods of Dwaitavana than the destruction of the Pandavas in exile! Thou knowest the words that Kshatri spoke to me to thyself, and to the son of Suvala, at the time of the match at dice! Reflecting upon all those words as also upon all those lamentations (that he and others indulged in), I cannot make up my mind as to whether I should or should not go! I shall certainly be highly pleased if I cast my eyes on Bhima and Phalguna passing their days in pain with Krishna in the woods. The joy that I may feel in obtaining the sovereignty of the entire earth is nothing to that which will be mine upon beholding the sons of Pandu attired in barks of trees and deer-skins. What joy can be greater, O Karna, that will be mine upon beholding the daughter of Drupada dressed in red rags in the woods? If king Yudhishthira and Bhima, the sons of Pandu, behold me graced with great affluence, then only shall I have attained the great end of my life! I do not, however, see the means by which I may repair to those woods, by which, in fact, I may obtain the king's permission to go thither! Contrive thou, therefore, some skilful plan, with Suvala's son and Dussasana, by which we may go to those woods! I also, making up my mind today as to whether I should go or not, approach the presence of the king tomorrow. And when I shall be sitting with Bhishma--that best of the Kurus--thou wilt, with Sakuni propose the pretext which thou mayst have contrived. Hearing then the words of Bhishma and of the king on the subject of our journey, I will settle everything beseeching our grandfather. ""Saying; 'So be it,' they then all went away to their respective quarters. And as soon as the night had passed away, Karna came to the king. And coming to him, Karna smilingly spoke unto Duryodhana, saying, 'A plan hath been contrived by me. Listen to it, O lord of men! Our herds are now waiting in the woods of Dwaitavana in expectation of thee! Without doubt, we may all go there under the pretext of supervising our cattle stations, for, O monarch, it is proper that kings should frequently repair to their cattle stations. If this be the motive put forth, thy father, O prince, will certainly grant thee permission!' And while Duryodhana and Karna were thus conversing laughingly, Sakuni addressed them and said, 'This plan, free from difficulties, was what I also saw for going thither! The king will certainly grant us permission, or even send us thither of his own accord. Our herds are now all waiting in the woods of Dwaitavana expecting thee. Without doubt, we may all go there under the pretext of supervising our cattle stations!' ""They then all three laughed together, and gave their hands unto one another. And having arrived at that conclusion, they went to see the chief of Kurus."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why was Duryodhana hesitant about going to the place where the Pandavas were residing? Answer 1: Duryodhana was hesitant about going to the place where the Pandavas were residing because he believed that if King Dhritarashtra understood their motives, he would never grant them permission to go. Duryodhana was also aware of the Pandavas' growing power due to their ascetic austerities and was unsure about whether to proceed with the plan. Reference 1: ""Or, if the king understands our motives, he will never, having regard to the future, grant us permission... I cannot make up my mind as to whether I should or should not go!"" Question 2: What reason did Karna give to persuade Duryodhana to visit the Pandavas in the woods? Answer 2: Karna suggested that they could visit the Pandavas in the woods under the pretext of supervising their cattle stations. He believed that this would be a convincing reason, as it was customary for kings to frequently visit their cattle stations, and this would secure King Dhritarashtra's permission for their journey. Reference 2: ""Without doubt, we may all go there under the pretext of supervising our cattle stations... it is proper that kings should frequently repair to their cattle stations."" Question 3: How did Sakuni contribute to the plan to visit the Pandavas in the woods? Answer 3: Sakuni supported Karna's plan and mentioned that he had also considered the same idea. He agreed that it was a plan free from difficulties and believed that King Dhritarashtra would grant them permission or even send them there of his own accord. Sakuni's agreement further strengthened the plan. Reference 3: ""This plan, free from difficulties, was what I also saw for going thither!... The king will certainly grant us permission, or even send us thither of his own accord."" Question 4: What did Duryodhana hope to achieve by visiting the Pandavas in the woods? Answer 4: Duryodhana expressed his desire to see the Pandavas, who were in a state of adversity, and particularly mentioned his eagerness to witness their suffering. He believed that the joy he would derive from beholding them in distress would surpass any happiness he might gain from acquiring wealth or sovereignty. Reference 4: ""The joy that I may feel in obtaining the sovereignty of the entire earth is nothing to that which will be mine upon beholding the sons of Pandu attired in barks of trees and deer-skins... What joy can be greater...?""","[0.10683748871088028, -0.20065002143383026, -0.277187317609787, 0.22247320413589478, 0.38692381978034973, -0.246954083442688, -0.34988102316856384, 0.13311447203159332, -0.6601690649986267, 0.0865543857216835, -0.055246539413928986, 0.44409698247909546, 0.3873348832130432, -0.5907818078994751, 0.21008986234664917, -0.258717805147171, 0.07972241938114166, 0.23792389035224915, -0.20829187333583832, 0.025899406522512436, -0.28109419345855713, 0.08780056983232498, -0.2938896715641022, 0.22712944447994232, 0.09174022078514099, -0.23039880394935608, -0.09852193295955658, 0.5107879638671875, -0.2998417615890503, -0.5596225261688232, -0.05578910559415817, -0.10676080733537674, 0.0034354974050074816, 0.02249809540808201, -9.823824802879244e-05, -0.12045185267925262, 0.2920370101928711, -0.1346508264541626, -0.09872779995203018, 0.3118380904197693, 0.10318591445684433, -0.10994155704975128, -0.002776642795652151, -0.1240566149353981, 0.18565857410430908, 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Then a cow-herd named Samanga, who had been instructed beforehand by them, approaching the king, spoke unto him of the cattle. Then the son of Radha and Sakuni, O king, addressing Dhritarashtra, that foremost of monarchs, said, 'O Kaurava, our cattle-stations are now in a delightful place. The time for their tale as also for marking the calves hath come. And, O monarch, this also is an excellent season for thy son to go ahunting! It behoveth thee, therefore, to grant permission to Duryodhana to go thither.' ""Dhritarashtra replied, 'The chase of the deer, as also the examination of cattle is very proper, O child! I think, indeed, that the herdsmen are not to be trusted. But we have heard that those tigers among men, the Pandavas, are now staying in the vicinity of those cattle stations. I think, therefore, ye should not go thither yourselves! Defeated by deceitful means they are now living in the deep forest in great suffering. O Radheya, they are mighty warriors and naturally able, they are now devoted to ascetic austerities. King Yudhishthira will not suffer his wrath to be awakened, but Bhimasena is naturally passionate. The daughter of Yajnasena is energy's self. Full of pride and folly, ye are certain to give offence. Endued with ascetic merit she will certainly consume you, or perhaps, those heroes, armed with swords and weapons! Nor, if from force of numbers, ye seek to injure them in any respect, that will be a highly improper act, although, as I think, ye will never be able to succeed. The mighty-armed Dhananjaya hath returned thence to the forest. While unaccomplished in arms, Vivatsu had subjugated the whole earth before. A mighty warrior as he is and accomplished in arms now, will he not be able to slay you all? Or, if in obedience to my words, ye behave carefully having repaired thither, ye will not be able to live happily there in consequence of the anxiety ye will feel owing to a state of continued trustlessness. Or, some soldier of yours may do some injury to Yudhishthira, and that unpremeditated act will be ascribed to your fault. Therefore, let some faithful men proceed there for the work of tale. I do not think it is proper for thee, Bharata, to go thither thyself."" ""Sakuni said, 'The eldest of the sons of Pandu is cognisant of morality. He pledged in the midst of the assembly, O Bharata, that he would live for twelve years in the forest. The other sons of Pandu are all virtuous and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti, will never be angry with us. Indeed, we desire very much to go on a hunting expedition, and will avail of that opportunity for supervising the tale of our cattle. We have no mind to see the sons of Pandu. We will not go to that spot where the Pandavas have taken up their residence, and consequently no exhibition of misconduct can possibly arise on our part.' Vaisampayana continued, ""Thus addressed by Sakuni, that lord of men, Dhritarashtra, granted permission, but not very willingly, to Duryodhana and his counsellors to go to the place. And permitted by the monarch the Bharata prince born of Gandhari started, accompanied by Karna and surrounded by a large host. And he was also accompanied by Dussasana and Suvala's son of great intelligence and by many other brothers of his and by ladies in thousands. And as the mighty-armed prince started for beholding the lake that was known by the name of Dwaitavana, the citizens (of Hastina), also accompanied by their wives began to follow him to that forest. Eight thousand cars, thirty thousand elephants, nine thousand horses, and many thousands of foot-soldiers, and shops and pavilions and traders, bards and men trained in the chase by hundreds and thousands followed the prince. And as the king started, followed by this large concourse of people, the uproar that was caused there resembled, O king, the deep tumult of the ranging winds in the rainy season. And reaching the lake Dwaitavana with all his followers and vehicles, king Duryodhana took up his quarters at the distance of four miles from it."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXVII Vaisampayana said, ""They then all saw king Dhritarashtra, O Janamejaya, and having seen him, enquired after his welfare, and were, in return, asked about their welfare. Then a cow-herd named Samanga, who had been instructed beforehand by them, approaching the king, spoke unto him of the cattle. Then the son of Radha and Sakuni, O king, addressing Dhritarashtra, that foremost of monarchs, said, 'O Kaurava, our cattle-stations are now in a delightful place. The time for their tale as also for marking the calves hath come. And, O monarch, this also is an excellent season for thy son to go ahunting! It behoveth thee, therefore, to grant permission to Duryodhana to go thither.' ""Dhritarashtra replied, 'The chase of the deer, as also the examination of cattle is very proper, O child! I think, indeed, that the herdsmen are not to be trusted. But we have heard that those tigers among men, the Pandavas, are now staying in the vicinity of those cattle stations. I think, therefore, ye should not go thither yourselves! Defeated by deceitful means they are now living in the deep forest in great suffering. O Radheya, they are mighty warriors and naturally able, they are now devoted to ascetic austerities. King Yudhishthira will not suffer his wrath to be awakened, but Bhimasena is naturally passionate. The daughter of Yajnasena is energy's self. Full of pride and folly, ye are certain to give offence. Endued with ascetic merit she will certainly consume you, or perhaps, those heroes, armed with swords and weapons! Nor, if from force of numbers, ye seek to injure them in any respect, that will be a highly improper act, although, as I think, ye will never be able to succeed. The mighty-armed Dhananjaya hath returned thence to the forest. While unaccomplished in arms, Vivatsu had subjugated the whole earth before. A mighty warrior as he is and accomplished in arms now, will he not be able to slay you all? Or, if in obedience to my words, ye behave carefully having repaired thither, ye will not be able to live happily there in consequence of the anxiety ye will feel owing to a state of continued trustlessness. Or, some soldier of yours may do some injury to Yudhishthira, and that unpremeditated act will be ascribed to your fault. Therefore, let some faithful men proceed there for the work of tale. I do not think it is proper for thee, Bharata, to go thither thyself."" ""Sakuni said, 'The eldest of the sons of Pandu is cognisant of morality. He pledged in the midst of the assembly, O Bharata, that he would live for twelve years in the forest. The other sons of Pandu are all virtuous and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti, will never be angry with us. Indeed, we desire very much to go on a hunting expedition, and will avail of that opportunity for supervising the tale of our cattle. We have no mind to see the sons of Pandu. We will not go to that spot where the Pandavas have taken up their residence, and consequently no exhibition of misconduct can possibly arise on our part.' Vaisampayana continued, ""Thus addressed by Sakuni, that lord of men, Dhritarashtra, granted permission, but not very willingly, to Duryodhana and his counsellors to go to the place. And permitted by the monarch the Bharata prince born of Gandhari started, accompanied by Karna and surrounded by a large host. And he was also accompanied by Dussasana and Suvala's son of great intelligence and by many other brothers of his and by ladies in thousands. And as the mighty-armed prince started for beholding the lake that was known by the name of Dwaitavana, the citizens (of Hastina), also accompanied by their wives began to follow him to that forest. Eight thousand cars, thirty thousand elephants, nine thousand horses, and many thousands of foot-soldiers, and shops and pavilions and traders, bards and men trained in the chase by hundreds and thousands followed the prince. And as the king started, followed by this large concourse of people, the uproar that was caused there resembled, O king, the deep tumult of the ranging winds in the rainy season. And reaching the lake Dwaitavana with all his followers and vehicles, king Duryodhana took up his quarters at the distance of four miles from it."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Duryodhana and his followers want to visit the cattle stations near the Pandavas' location? Answer 1: Duryodhana and his followers wanted to visit the cattle stations to supervise the counting of their cattle and marking of the calves. They also intended to use this as a pretext for going hunting in the vicinity. Reference 1: ""O Kaurava, our cattle-stations are now in a delightful place. The time for their tale as also for marking the calves hath come. And, O monarch, this also is an excellent season for thy son to go ahunting!"" Question 2: What were Dhritarashtra's concerns about Duryodhana and his followers visiting the area near the Pandavas' residence? Answer 2: Dhritarashtra was concerned that the presence of Duryodhana and his followers near the Pandavas could lead to conflict. He believed that the Pandavas, despite their current adversity, were mighty warriors and were devoted to ascetic austerities. He was especially worried about Bhima's passionate nature and Draupadi's power. Dhritarashtra cautioned against any actions that might provoke the Pandavas, as it could lead to dire consequences. Reference 2: ""Or, if from force of numbers, ye seek to injure them in any respect, that will be a highly improper act, although, as I think, ye will never be able to succeed..."" Question 3: How did Sakuni respond to Dhritarashtra's concerns about visiting the Pandavas' location? Answer 3: Sakuni assured Dhritarashtra that they had no intention of seeing the sons of Pandu and causing any trouble. He mentioned that Yudhishthira was cognizant of morality and had pledged to live in the forest for twelve years. Sakuni emphasized that they only wished to go on a hunting expedition and supervise their cattle, ensuring that no misconduct would arise from their side. Reference 3: ""We have no mind to see the sons of Pandu. We will not go to that spot where the Pandavas have taken up their residence, and consequently no exhibition of misconduct can possibly arise on our part."" Question 4: How did Dhritarashtra finally respond to Duryodhana's request to visit the cattle stations near the Pandavas' location? Answer 4: Dhritarashtra, though not very willingly, granted permission to Duryodhana and his counsellors to visit the area near the Pandavas' residence. He expressed his concerns about the potential consequences but ultimately allowed them to go after Sakuni assured him that they would avoid any confrontation with the Pandavas. Reference 4: ""Thus addressed by Sakuni, that lord of men, Dhritarashtra, granted permission, but not very willingly, to Duryodhana and his counsellors to go to the place.""","[0.21686024963855743, -0.07443360239267349, -0.2814696133136749, 0.15651820600032806, 0.4762035012245178, -0.07860902696847916, -0.06337448209524155, 0.33332958817481995, -0.571186363697052, 0.07315097004175186, -0.0026439307257533073, 0.38918212056159973, 0.27557915449142456, -0.6666014790534973, 0.1291385442018509, -0.06713657081127167, 0.15223458409309387, 0.05304247513413429, -0.1812545359134674, -0.00044949818402528763, -0.3239285349845886, 0.16848088800907135, -0.16205868124961853, 0.2476615309715271, -0.14877957105636597, -0.15054680407047272, -0.013422190211713314, 0.44879481196403503, -0.10539843142032623, -0.548506498336792, -0.02199663780629635, -0.13667188584804535, 0.120093435049057, 0.28081876039505005, -9.731271711643785e-05, -0.13037830591201782, -0.02575204148888588, 0.08019016683101654, 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-0.0460197739303112, 0.4614572823047638, 0.2691245973110199, 0.1522681713104248, 0.2021525651216507, 0.2787567377090454, 0.03666512668132782, 0.014608388766646385, -0.44249701499938965, -0.30502983927726746, 0.3544544279575348, -0.17182190716266632, -0.16462966799736023, -0.003563873702660203, 0.2999744415283203, 0.3768734633922577, -0.07142666727304459, -0.5278567671775818, -0.2763696312904358, 0.26629576086997986, -0.0392894521355629, -0.2905126214027405, 0.2453666627407074, -0.26381710171699524, 0.016940053552389145, -0.10200090706348419, 0.046522364020347595, 0.06146662309765816, 0.13945622742176056, -0.14623373746871948, -0.45674633979797363]" 395,Book03_238,689,4756,796,1059,"Section CCXXXVIII Vaisampayana said, ""King Duryodhana then moving from forest to forest, at last approached the cattle-stations, and encamped his troops. And his attendants, selecting a well-known and delightful spot that abounded in water and trees and that possessed every convenience constructed an abode for him. And near enough to the royal residence they also erected separate abodes for Kama and Sakuni and the brothers of the king. And the king beheld his cattle by hundreds and thousands and examining their limbs and marks supervised their tale. And he caused the calves to be marked and took note of those that required to be tamed. And he also counted those kine whose calves had not yet been weaned. And completing the task of tale by marking and counting every calf that was three years old, the Kuru prince, surrounded by the cowherds, began to sport and wander cheerfully. And the citizens also and the soldiers by thousands began to sport, as best pleased them, in those woods, like the celestials. And the herdsmen, well skilled in singing and dancing and instrumental music, and virgins decked in ornaments, began to minister to the pleasures of Dhritarashtra's son. And the king surrounded by the ladies of the royal household began cheerfully to distribute wealth and food and drinks of various kinds amongst those that sought to please him, according to their desires. ""And the king, attended by all his followers, began also to slay hyenas and buffaloes and deer and gayals and bears and boars all around. And the king, piercing by his shafts those animals by thousands in deep forest, caused the deer to be caught in the more delightful parts of the woods. Drinking milk and enjoying, O Bharata, various other delicious articles and beholding, as he proceeded, many delightful forests and woods swarming with bees inebriate with floral honey and resounding with the notes of the peacock, the king at last reached the sacred lake of Dwaitavana. And the spot which the king reached swarmed with bees inebriate with floral honey, and echoed with the mellifluous notes of the blue-throated jay and was shaded by Saptacchadas and punnagas and Vakulas. And the king graced with high prosperity proceeded thither like the thunder-wielding chief of the celestials himself. And, O thou best of the Kuru race, King Yudhishthira the just, endued with high intelligence, was then, O monarch, residing in the vicinity of that lake at will and celebrating with his wedded wife, the daughter of Drupada, the diurnal sacrifice called Rajarshi, according to the ordinance sanctioned for the celestials and persons living in the wilderness. And, O monarch, having reached that spot, Duryodhana commanded his men by thousands, saying, 'Let pleasure-houses be constructed soon.' Thus commanded, those doers of the king's behests replying to the Kruru chief with the words, 'So be it,' went towards the banks of the lake for constructing pleasure-houses. And as the picked soldiers of Dhritarashtra's son, having reached the region of the lake, were about to enter the gates of the wood, a number of Gandharvas appeared and forbade them to enter. For, O monarch, the king of the Gandharvas accompanied by his followers, had come thither beforehand, from the abode of Kuvera. And the king of the Gandharvas had also been accompanied by the several tribes of Apsaras, as also by the sons of the celestials And intent upon sport, he had come to that place for merriment, and occupying it, had closed it against all comers. And the attendants of the (Kuru) king, finding the lake closed by the king of the Gandharvas, went back, O monarch, to where the royal Duryodhana was. And Duryodhana having heard these words, despatched a number of his warriors difficult of being subjugated in battle, commanding them to drive away the Gandharvas. And those warriors who formed the vanguard of the Kuru army, hearing these words of the king, went back to the lake of Dwaitavana and addressing the Gandharvas, said, 'The mighty king Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand ye aside, therefore!' Thus addressed by them, O king, the Gandharvas laughed and replied unto those men in these harsh words: 'Your wicked king Duryodhana must be destitute of sense. How else could he have thus commanded us that are dwellers of heaven, as if indeed, we were his servants? Without forethought, ye also are doubtless on the point of death; for senseless idiots as ye are, ye have dared to bring us his message! Return ye soon to where that king of the Kurus is, or else go this very day to the abode of Yama.' Thus addressed by the Gandharvas, the advanced guard of the king's army ran back to the place where the royal son of Dhritarashtra was."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXVIII Vaisampayana said, ""King Duryodhana then moving from forest to forest, at last approached the cattle-stations, and encamped his troops. And his attendants, selecting a well-known and delightful spot that abounded in water and trees and that possessed every convenience constructed an abode for him. And near enough to the royal residence they also erected separate abodes for Kama and Sakuni and the brothers of the king. And the king beheld his cattle by hundreds and thousands and examining their limbs and marks supervised their tale. And he caused the calves to be marked and took note of those that required to be tamed. And he also counted those kine whose calves had not yet been weaned. And completing the task of tale by marking and counting every calf that was three years old, the Kuru prince, surrounded by the cowherds, began to sport and wander cheerfully. And the citizens also and the soldiers by thousands began to sport, as best pleased them, in those woods, like the celestials. And the herdsmen, well skilled in singing and dancing and instrumental music, and virgins decked in ornaments, began to minister to the pleasures of Dhritarashtra's son. And the king surrounded by the ladies of the royal household began cheerfully to distribute wealth and food and drinks of various kinds amongst those that sought to please him, according to their desires. ""And the king, attended by all his followers, began also to slay hyenas and buffaloes and deer and gayals and bears and boars all around. And the king, piercing by his shafts those animals by thousands in deep forest, caused the deer to be caught in the more delightful parts of the woods. Drinking milk and enjoying, O Bharata, various other delicious articles and beholding, as he proceeded, many delightful forests and woods swarming with bees inebriate with floral honey and resounding with the notes of the peacock, the king at last reached the sacred lake of Dwaitavana. And the spot which the king reached swarmed with bees inebriate with floral honey, and echoed with the mellifluous notes of the blue-throated jay and was shaded by Saptacchadas and punnagas and Vakulas. And the king graced with high prosperity proceeded thither like the thunder-wielding chief of the celestials himself. And, O thou best of the Kuru race, King Yudhishthira the just, endued with high intelligence, was then, O monarch, residing in the vicinity of that lake at will and celebrating with his wedded wife, the daughter of Drupada, the diurnal sacrifice called Rajarshi, according to the ordinance sanctioned for the celestials and persons living in the wilderness. And, O monarch, having reached that spot, Duryodhana commanded his men by thousands, saying, 'Let pleasure-houses be constructed soon.' Thus commanded, those doers of the king's behests replying to the Kruru chief with the words, 'So be it,' went towards the banks of the lake for constructing pleasure-houses. And as the picked soldiers of Dhritarashtra's son, having reached the region of the lake, were about to enter the gates of the wood, a number of Gandharvas appeared and forbade them to enter. For, O monarch, the king of the Gandharvas accompanied by his followers, had come thither beforehand, from the abode of Kuvera. And the king of the Gandharvas had also been accompanied by the several tribes of Apsaras, as also by the sons of the celestials And intent upon sport, he had come to that place for merriment, and occupying it, had closed it against all comers. And the attendants of the (Kuru) king, finding the lake closed by the king of the Gandharvas, went back, O monarch, to where the royal Duryodhana was. And Duryodhana having heard these words, despatched a number of his warriors difficult of being subjugated in battle, commanding them to drive away the Gandharvas. And those warriors who formed the vanguard of the Kuru army, hearing these words of the king, went back to the lake of Dwaitavana and addressing the Gandharvas, said, 'The mighty king Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand ye aside, therefore!' Thus addressed by them, O king, the Gandharvas laughed and replied unto those men in these harsh words: 'Your wicked king Duryodhana must be destitute of sense. How else could he have thus commanded us that are dwellers of heaven, as if indeed, we were his servants? Without forethought, ye also are doubtless on the point of death; for senseless idiots as ye are, ye have dared to bring us his message! Return ye soon to where that king of the Kurus is, or else go this very day to the abode of Yama.' Thus addressed by the Gandharvas, the advanced guard of the king's army ran back to the place where the royal son of Dhritarashtra was."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Duryodhana and his followers visit the cattle-stations and the sacred lake of Dwaitavana? Answer 1: King Duryodhana visited the cattle-stations to supervise the counting of his cattle and marking of the calves. After completing this task, he proceeded to the sacred lake of Dwaitavana for leisure and sport, accompanied by his followers. Reference 1: ""And his attendants, selecting a well-known and delightful spot that abounded in water and trees and that possessed every convenience constructed an abode for him... And the king, attended by all his followers, began also to slay hyenas and buffaloes and deer and gayals and bears and boars all around..."" Question 2: What were the Gandharvas' objections when the warriors sent by Duryodhana approached the lake of Dwaitavana? Answer 2: The Gandharvas objected to the warriors sent by Duryodhana, asserting that they were dwellers of heaven and could not be commanded by a mortal like Duryodhana. They considered Duryodhana's message disrespectful and warned the warriors to return or face the consequences. Reference 2: ""Thus addressed by them, O king, the Gandharvas laughed and replied unto those men in these harsh words: 'Your wicked king Duryodhana must be destitute of sense... Return ye soon to where that king of the Kurus is, or else go this very day to the abode of Yama.'"" Question 3: Why did the Gandharvas close off the lake of Dwaitavana against all comers? Answer 3: The king of the Gandharvas, accompanied by Apsaras and the sons of celestials, had come to the lake of Dwaitavana for merriment and sport. Therefore, he closed off the lake to all comers to enjoy his leisure and prevent any disturbances. Reference 3: ""And intent upon sport, he had come to that place for merriment, and occupying it, had closed it against all comers."" Question 4: What was Duryodhana's reaction when he heard that the Gandharvas had closed off the lake? Answer 4: Duryodhana, upon hearing that the Gandharvas had closed off the lake of Dwaitavana, became determined to assert his authority and sent his warriors to drive away the Gandharvas and gain access to the lake. Reference 4: ""Duryodhana having heard these words, despatched a number of his warriors difficult of being subjugated in battle, commanding them to drive away the Gandharvas."" Question 5: How did the Gandharvas respond to the warriors sent by Duryodhana to drive them away? Answer 5: The Gandharvas responded by laughing at the warriors and chastising them for their audacity in attempting to command beings from heaven. They warned the warriors to return or face dire consequences. Reference 5: ""Thus addressed by the Gandharvas, the advanced guard of the king's army ran back to the place where the royal son of Dhritarashtra was.""","[0.11294582486152649, -0.26855531334877014, -0.274598091840744, 0.1040869951248169, 0.4119276702404022, -0.22971883416175842, -0.17688193917274475, 0.3496107757091522, -0.5718165040016174, 0.07107321172952652, -0.04518232122063637, 0.31843042373657227, 0.4290674924850464, -0.6803840398788452, 0.2828664779663086, -0.14602458477020264, 0.257547527551651, 0.18275387585163116, -0.11372099816799164, -0.033268459141254425, -0.17358706891536713, 0.06249416992068291, -0.22034651041030884, 0.20574022829532623, -0.09507447481155396, -0.13655689358711243, -0.15315118432044983, 0.43736210465431213, -0.26435407996177673, -0.6350507140159607, -0.05908486619591713, 0.017565861344337463, 0.07443999499082565, 0.15958590805530548, -0.00010208854655502364, -0.18870289623737335, 0.2438434511423111, -0.08444365859031677, -0.28069448471069336, 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And, O Bharata, finding that his soldiers had been opposed by the Gandharvas, Dhritarashtra's son, endued with energy, was filled with rage. And the king addressed his soldiers, saying, 'Punish these wretches who desire to oppose my will, even if they have come hither to sport, accompanied by all the celestials with him of a hundred sacrifices. And hearing these words of Duryodhana, the sons and officers of Dhritarashtra all endued with great strength, as also warriors by thousands, began to arm themselves for battle. And filling the ten sides with loud leonine roars and rushing at those Gandharvas that had been guarding the gates, they entered the forest. And as the Kuru soldiers entered the forest, other Gandharvas came up and forbade them to advance. And though gently forbidden by the Gandharvas to advance, the Kuru soldiers, without regarding them in the least, began to enter that mighty forest. And when those rangers of the sky found that the warriors of Dhritarashtra along with their king could not be stopped by words they all went to their king Chitrasena and represented everything unto him. And when Chitrasena, the king of the Gandharvas, came to know all this he became filled with rage, alluding to the Kuru, and commanded his followers saying, 'Punish these wretches of wicked behaviour.' And, O Bharata, when the Gandharvas were so commanded by Chitrasena, they rushed weapons in hand, towards the Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing towards them with upraised weapons, the Kuru warriors precipitously fled in all directions at the very sight of Duryodhana. And beholding the Kuru soldiers all flying from the field with their backs to the foe, the heroic Radheya alone fled not. And seeing the mighty host of the Gandharvas rushing towards him, Radheya checked them by a perfect shower of arrows. And the Suta's son, owing to his extreme lightness of hand, struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and various weapons made of bones and steel. And that mighty warrior, causing the heads of numerous Gandharvas to roll down within a short time, made the ranks of Chitrasena to yell in anguish. And although they were slaughtered in great numbers by Karna endued with great intelligence, yet the Gandharvas returned to the charge by hundreds and thousands. And in consequence of the swarms of Chitrasena's warriors rushing impetuously to the field the earth itself became soon covered by the Gandharva host. Then king Duryodhana, and Sakuni, the son of Suvala, and Dussasana, and Vikarna, and other sons of Dhritarashtra, seated on cars the clatter of whose wheels resembled the roars of Garuda, returned to the charge, following the lead of Karna, and began to slaughter that host. And desirous of supporting Karna, these princes invested the Gandharva army, with a large number of cars and a strong body of horses. Then the whole of the Gandharva host began to fight with the Kauravas. And the encounter that took place between the contending hosts was fierce in the extreme and might make one's hair stand on end. The Gandharvas, at last, afflicted with the shafts of the Kuru army, seemed to be exhausted. And the Kauravas beholding the Gandharvas so afflicted sent up a loud sound. ""And seeing the Gandharva host yielding to fear, the angry Chitrasena sprang from his seat, resolved to exterminate the Kuru army. And conversant with various modes of warfare, he waged on the fight, aided by his weapons of illusion. And the Kaurava warriors were then all deprived of their senses by the illusion of Chitrasena. And then, O Bharata, it seemed that every warrior of the Kuru army was fallen upon and surrounded by ten Gandharvas. And attacked with great vigour, the Kuru host was greatly afflicted and struck with panic. O king, all of them that liked to live, fled from the field. But while the entire Dhritarashtra host broke and fled, Karna, that offspring of the Sun, stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of Suvala, all fought with the Gandharvas, although every one of them was much wounded and mangled in the encounter. All the Gandharvas then, desirous of slaying Karna, rushed together by hundreds and thousands towards Karna. And those mighty warriors, desirous of slaying the Suta's son, surrounded him on all sides, with swords and battle-axes and spears. And some cut down the yoke of his car, and some his flagstaff, and some the shaft of his car, and some his horses, and some his charioteer. And some cut down his umbrella and some the wooden fender round his car and some the joints of his car. It was thus that many thousands of Gandharvas, together attacking his car, broke it into minute fragments. And while his car was thus attacked, Karna leaped therefrom with sword and shield in hand, and mounting on Vikarna's car, urged the steeds for saving himself."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXIX Vaisampayana said, ""Those soldiers then, O king, all went back to Duryodhana and repeated to him every word that the Gandharvas had said. And, O Bharata, finding that his soldiers had been opposed by the Gandharvas, Dhritarashtra's son, endued with energy, was filled with rage. And the king addressed his soldiers, saying, 'Punish these wretches who desire to oppose my will, even if they have come hither to sport, accompanied by all the celestials with him of a hundred sacrifices. And hearing these words of Duryodhana, the sons and officers of Dhritarashtra all endued with great strength, as also warriors by thousands, began to arm themselves for battle. And filling the ten sides with loud leonine roars and rushing at those Gandharvas that had been guarding the gates, they entered the forest. And as the Kuru soldiers entered the forest, other Gandharvas came up and forbade them to advance. And though gently forbidden by the Gandharvas to advance, the Kuru soldiers, without regarding them in the least, began to enter that mighty forest. And when those rangers of the sky found that the warriors of Dhritarashtra along with their king could not be stopped by words they all went to their king Chitrasena and represented everything unto him. And when Chitrasena, the king of the Gandharvas, came to know all this he became filled with rage, alluding to the Kuru, and commanded his followers saying, 'Punish these wretches of wicked behaviour.' And, O Bharata, when the Gandharvas were so commanded by Chitrasena, they rushed weapons in hand, towards the Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing towards them with upraised weapons, the Kuru warriors precipitously fled in all directions at the very sight of Duryodhana. And beholding the Kuru soldiers all flying from the field with their backs to the foe, the heroic Radheya alone fled not. And seeing the mighty host of the Gandharvas rushing towards him, Radheya checked them by a perfect shower of arrows. And the Suta's son, owing to his extreme lightness of hand, struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and various weapons made of bones and steel. And that mighty warrior, causing the heads of numerous Gandharvas to roll down within a short time, made the ranks of Chitrasena to yell in anguish. And although they were slaughtered in great numbers by Karna endued with great intelligence, yet the Gandharvas returned to the charge by hundreds and thousands. And in consequence of the swarms of Chitrasena's warriors rushing impetuously to the field the earth itself became soon covered by the Gandharva host. Then king Duryodhana, and Sakuni, the son of Suvala, and Dussasana, and Vikarna, and other sons of Dhritarashtra, seated on cars the clatter of whose wheels resembled the roars of Garuda, returned to the charge, following the lead of Karna, and began to slaughter that host. And desirous of supporting Karna, these princes invested the Gandharva army, with a large number of cars and a strong body of horses. Then the whole of the Gandharva host began to fight with the Kauravas. And the encounter that took place between the contending hosts was fierce in the extreme and might make one's hair stand on end. The Gandharvas, at last, afflicted with the shafts of the Kuru army, seemed to be exhausted. And the Kauravas beholding the Gandharvas so afflicted sent up a loud sound. ""And seeing the Gandharva host yielding to fear, the angry Chitrasena sprang from his seat, resolved to exterminate the Kuru army. And conversant with various modes of warfare, he waged on the fight, aided by his weapons of illusion. And the Kaurava warriors were then all deprived of their senses by the illusion of Chitrasena. And then, O Bharata, it seemed that every warrior of the Kuru army was fallen upon and surrounded by ten Gandharvas. And attacked with great vigour, the Kuru host was greatly afflicted and struck with panic. O king, all of them that liked to live, fled from the field. But while the entire Dhritarashtra host broke and fled, Karna, that offspring of the Sun, stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of Suvala, all fought with the Gandharvas, although every one of them was much wounded and mangled in the encounter. All the Gandharvas then, desirous of slaying Karna, rushed together by hundreds and thousands towards Karna. And those mighty warriors, desirous of slaying the Suta's son, surrounded him on all sides, with swords and battle-axes and spears. And some cut down the yoke of his car, and some his flagstaff, and some the shaft of his car, and some his horses, and some his charioteer. And some cut down his umbrella and some the wooden fender round his car and some the joints of his car. It was thus that many thousands of Gandharvas, together attacking his car, broke it into minute fragments. And while his car was thus attacked, Karna leaped therefrom with sword and shield in hand, and mounting on Vikarna's car, urged the steeds for saving himself."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Duryodhana become enraged when he heard about the Gandharvas' opposition? Answer 1: King Duryodhana became enraged because the Gandharvas had opposed his soldiers when they attempted to enter the forest near the sacred lake of Dwaitavana for leisure and sport. He saw this as a challenge to his authority. Reference 1: ""Those soldiers then, O king, all went back to Duryodhana and repeated to him every word that the Gandharvas had said. And, O Bharata, finding that his soldiers had been opposed by the Gandharvas, Dhritarashtra's son, endued with energy, was filled with rage."" Question 2: Who was Chitrasena, and why did he become angry with the Kuru warriors? Answer 2: Chitrasena was the king of the Gandharvas. He became angry with the Kuru warriors because they ignored the Gandharvas' warnings and tried to enter the forest, which he had closed off for his own merriment and sport. Reference 2: ""And when Chitrasena, the king of the Gandharvas, came to know all this he became filled with rage, alluding to the Kuru, and commanded his followers saying, 'Punish these wretches of wicked behaviour.'"" Question 3: How did Karna respond when the Gandharvas attacked the Kuru army? Answer 3: Karna stood his ground and fought fiercely against the Gandharvas. Despite being wounded and mangled in the battle, he continued to engage the Gandharvas in combat, defending the Kuru army. Reference 3: ""But while the entire Dhritarashtra host broke and fled, Karna, that offspring of the Sun, stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of Suvala, all fought with the Gandharvas..."" Question 4: What illusionary warfare tactic did Chitrasena employ against the Kuru army? Answer 4: Chitrasena used his knowledge of various modes of warfare and employed an illusionary tactic against the Kuru army. This tactic deprived the Kuru warriors of their senses and made them vulnerable to the Gandharvas' attacks. Reference 4: ""And conversant with various modes of warfare, he waged on the fight, aided by his weapons of illusion. And the Kaurava warriors were then all deprived of their senses by the illusion of Chitrasena."" Question 5: How did the Kuru warriors react when they saw the Gandharvas yielding to fear? Answer 5: When the Kuru warriors saw the Gandharvas yielding to fear, they became elated and sent up a loud sound, presumably in celebration of their apparent victory. Reference 5: ""And seeing the Gandharva host yielding to fear, the angry Chitrasena sprang from his seat... the Kaurava warriors were greatly afflicted and struck with panic. O king, all of them that liked to live, fled from the field."" Question 6: What happened to Karna's chariot during the battle with the Gandharvas? Answer 6: During the battle with the Gandharvas, Karna's chariot was attacked and broken into minute fragments by many thousands of Gandharvas. As a result, Karna had to leap from his damaged chariot and seek refuge on Vikarna's chariot. Reference 6: ""It was thus that many thousands of Gandharvas, together attacking his car, broke it into minute fragments. And while his car was thus attacked, Karna leaped therefrom with sword and shield in hand, and mounting on Vikarna's car, urged the steeds for saving himself.""","[0.1289539337158203, -0.3466627597808838, -0.24124301970005035, 0.1698177009820938, 0.4573427736759186, -0.2117079496383667, 0.13313162326812744, 0.27293315529823303, -0.3890879452228546, 0.12620984017848969, -0.03356388956308365, 0.2930114269256592, 0.33981767296791077, -0.775202214717865, 0.23097099363803864, -0.0689898431301117, 0.0043861824087798595, 0.1419651359319687, -0.1550358533859253, -0.0007720156572759151, -0.22082746028900146, 0.18130388855934143, -0.14136400818824768, 0.16051097214221954, -0.12318087369203568, -0.03622029349207878, 0.15987485647201538, 0.36166638135910034, -0.13394303619861603, -0.725877583026886, 0.19399890303611755, -0.30079057812690735, -0.027945026755332947, 0.23359669744968414, -9.971310646506026e-05, -0.006478400900959969, 0.18097653985023499, 0.03856886550784111, -0.2555087208747864, 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And beholding all his troops flying from the field of battle with their back to the foe, king Duryodhana refused to fly. Seeing the mighty host of the Gandharvas rushing towards him, that represser of foes poured down upon them a thick shower of arrows. The Gandharvas, however, without regarding that arrowy shower, and desirous also of slaying him, surrounded that car of his. And by means of their arrows, they cut off into fragments the yoke, the shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the principal turret of his car. And they also slew his charioteer and horses, hacking them to pieces. And when Duryodhana, deprived of his car, fell on the ground, the strong-armed Chitrasena rushed towards him and seized him in such a way that it seemed his life itself was taken. And after the Kuru king had been seized, the Gandharvas, surrounding Dussasana, who was seated on his car, also took him prisoner. And some Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda, while others seized all the ladies of royal household. And the warriors of Duryodhana, who were routed by the Gandharvas, joining those who had fled first, approached the Pandavas (who were living in the vicinity). And after Duryodhana had been made captive, the vehicles, the shops, the pavilions, the carriages, and the draught animals, all were made over to the Pandavas for protection. And those soldiers said, 'The mighty-armed son of Dhritarashtra, possessed of great strength and handsome mien, is being taken away captive by the Gandharvas! Ye sons of Pritha, follow them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led away as captives in chains by the Gandharvas, as also all the ladies of the royal household!' ""Crying thus, the followers of Duryodhana, afflicted with grief and melancholy, approached Yudhishthira, desirous of effecting the release of the king. Bhima then answered those old attendants of Duryodhana, who, afflicted with grief and melancholy, were thus soliciting (the aid of Yudhishthira), saying, 'What we should have done with great efforts, arraying ourselves in line of battle, supported by horses and elephants hath, indeed, been done by the Gandharvas! They that come hither for other purposes, have been overtaken by consequences they had not foreseen! Indeed, this is the result of the evil counsels of a king who is fond of deceitful play! It hath been heard by us that the foe of a person who is powerless, is overthrown by others. The Gandharvas have, in an extraordinary way illustrated before our eyes the truth of this saying! It seems that there is still fortunately some person in the world who is desirous of doing us good who hath, indeed, taken upon his own shoulders our pleasant load, although we are sitting idly! The wretch had come hither to cast his eyes on us,--himself in prosperity while ourselves are sunk in adversity and emaciated by ascetic austerities and are exposed to wind, cold and heat. They that imitate the behaviour of that sinful and wretched Kaurava, are now beholding his disgrace! He that had instructed Duryodhana to do this, had certainly acted sinfully. That the sons of Kunti are not wicked and sinful, I tell it before you all!"" ""And while Bhima, the son of Kunti, was speaking thus in a voice of sarcasm, king Yudhishthira told him, 'This is not time for cruel words!'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXL Vaisampayana said, ""After that great warrior Karna had been routed by the Gandharvas, the whole of the Kuru army, O monarch, fled from the field in the very sight of Dhritarashtra's son. And beholding all his troops flying from the field of battle with their back to the foe, king Duryodhana refused to fly. Seeing the mighty host of the Gandharvas rushing towards him, that represser of foes poured down upon them a thick shower of arrows. The Gandharvas, however, without regarding that arrowy shower, and desirous also of slaying him, surrounded that car of his. And by means of their arrows, they cut off into fragments the yoke, the shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the principal turret of his car. And they also slew his charioteer and horses, hacking them to pieces. And when Duryodhana, deprived of his car, fell on the ground, the strong-armed Chitrasena rushed towards him and seized him in such a way that it seemed his life itself was taken. And after the Kuru king had been seized, the Gandharvas, surrounding Dussasana, who was seated on his car, also took him prisoner. And some Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda, while others seized all the ladies of royal household. And the warriors of Duryodhana, who were routed by the Gandharvas, joining those who had fled first, approached the Pandavas (who were living in the vicinity). And after Duryodhana had been made captive, the vehicles, the shops, the pavilions, the carriages, and the draught animals, all were made over to the Pandavas for protection. And those soldiers said, 'The mighty-armed son of Dhritarashtra, possessed of great strength and handsome mien, is being taken away captive by the Gandharvas! Ye sons of Pritha, follow them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led away as captives in chains by the Gandharvas, as also all the ladies of the royal household!' ""Crying thus, the followers of Duryodhana, afflicted with grief and melancholy, approached Yudhishthira, desirous of effecting the release of the king. Bhima then answered those old attendants of Duryodhana, who, afflicted with grief and melancholy, were thus soliciting (the aid of Yudhishthira), saying, 'What we should have done with great efforts, arraying ourselves in line of battle, supported by horses and elephants hath, indeed, been done by the Gandharvas! They that come hither for other purposes, have been overtaken by consequences they had not foreseen! Indeed, this is the result of the evil counsels of a king who is fond of deceitful play! It hath been heard by us that the foe of a person who is powerless, is overthrown by others. The Gandharvas have, in an extraordinary way illustrated before our eyes the truth of this saying! It seems that there is still fortunately some person in the world who is desirous of doing us good who hath, indeed, taken upon his own shoulders our pleasant load, although we are sitting idly! The wretch had come hither to cast his eyes on us,--himself in prosperity while ourselves are sunk in adversity and emaciated by ascetic austerities and are exposed to wind, cold and heat. They that imitate the behaviour of that sinful and wretched Kaurava, are now beholding his disgrace! He that had instructed Duryodhana to do this, had certainly acted sinfully. That the sons of Kunti are not wicked and sinful, I tell it before you all!"" ""And while Bhima, the son of Kunti, was speaking thus in a voice of sarcasm, king Yudhishthira told him, 'This is not time for cruel words!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What happened to King Duryodhana when the Gandharvas attacked the Kuru army? Answer 1: When the Gandharvas attacked the Kuru army, they routed the entire Kuru army, and King Duryodhana, refusing to flee, was captured by the Gandharvas. Reference 1: ""After that great warrior Karna had been routed by the Gandharvas, the whole of the Kuru army, O monarch, fled from the field in the very sight of Dhritarashtra's son. And beholding all his troops flying from the field of battle with their back to the foe, king Duryodhana refused to fly."" Question 2: How did the Gandharvas treat the captured warriors, including Duryodhana? Answer 2: The Gandharvas took the captured warriors, including Duryodhana, as prisoners. They also captured other Kuru warriors, such as Dussasana, Vivinsati, Chitrasena, Vinda, Anuvinda, and the ladies of the royal household. Reference 2: ""And after the Kuru king had been seized, the Gandharvas, surrounding Dussasana, who was seated on his car, also took him prisoner. And some Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda, while others seized all the ladies of the royal household."" Question 3: How did Bhima react to the situation when the Kuru warriors sought the aid of the Pandavas for Duryodhana's release? Answer 3: Bhima responded with sarcasm and criticism of Duryodhana's actions. He mentioned that the Gandharvas had accomplished what should have been done through battle, and he criticized Duryodhana for his deceitful schemes. Reference 3: ""Crying thus, the followers of Duryodhana, afflicted with grief and melancholy, approached Yudhishthira, desirous of effecting the release of the king. Bhima then answered those old attendants of Duryodhana, who, afflicted with grief and melancholy, were thus soliciting (the aid of Yudhishthira)..."" Question 4: How did Yudhishthira react to Bhima's sarcastic remarks? Answer 4: Yudhishthira advised Bhima that it was not the time for cruel words, indicating that they should not indulge in harsh criticism given the gravity of the situation. Reference 4: ""And while Bhima, the son of Kunti, was speaking thus in a voice of sarcasm, king Yudhishthira told him, 'This is not the time for cruel words!'""","[0.12031833827495575, -0.38201063871383667, -0.21791084110736847, 0.3115730285644531, 0.38791075348854065, -0.06456366926431656, -0.020871613174676895, 0.17541863024234772, -0.4999576508998871, 0.05587059259414673, -0.1840890347957611, 0.35708385705947876, 0.4461934268474579, -0.8431785702705383, 0.21812452375888824, -0.31085726618766785, 0.027794798836112022, -0.00814154464751482, -0.19620582461357117, -0.07001723349094391, -0.17702558636665344, 0.243882954120636, -0.0823887437582016, 0.284729927778244, -0.06445446610450745, -0.26048770546913147, -0.11150495707988739, 0.4356147348880768, -0.20032140612602234, -0.427155077457428, -0.06050567328929901, 0.0352049395442009, 0.2593480348587036, 0.3016868531703949, -0.00010047661635326222, 0.00769682414829731, 0.09353571385145187, 0.042980778962373734, -0.24462342262268066, 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And those mighty warriors, O Bharata, then began to case themselves in impenetrable mail that were besides variegated with pure gold, and armed themselves with celestial weapons of various kinds. And the Pandavas thus cased in mail, and mounted on those chariots furnished with flagstaffs and armed with bows and arrows, looked like blazing fires. And those tigers among warriors, riding upon those well furnished cars drawn by fleet horses, proceeded to that spot without losing a moment. And beholding those mighty warriors--the sons of Pandu--thus proceeding together (for the liberation of Duryodhana), the Kuru army sent forth a loud shout. And soon did those rangers of the sky flushed with victory, and those impetuous warriors, the sons of Pandu, fearlessly encounter each other in that forest. The Gandharvas were flushed with success, and beholding the four brave sons of Pandu coming to battle seated on their cars, they all turned back towards the advancing combatants. And, the dwellers of the Gandhamadana, beholding the Pandavas looking like blazing guardians of the world provoked to ire, stood arrayed in order of battle. And, O Bharata, in accordance with words of king Yudhishthira of great wisdom, the encounter that took place was a skirmish. But when Arjuna--that persecutor of foes--saw that the foolish soldiers of the king of Gandharvas could not be made to understand what was good for them by means of a light skirmish, he addressed those invincible rangers of the skies in a conciliatory tone and said, 'Leave ye my brother king Suyodhana.' Thus addressed by the illustrious son of Pandu, the Gandharvas, laughing aloud, replied unto him saying, 'O child, there is but one in the world whose behests we obey and living under whose rule we pass our days in happiness: O Bharata, we always act as that one only person commandeth us! Besides that celestial chief there is none that can command us!' Thus addressed by the Gandharvas, Dhananjaya, the son of Kunti, replied unto them, saying, 'This contact with other people's wives and this hostile encounter with human beings are acts that are both censurable in the king of the Gandharvas and not proper for him. Therefore, leave ye these sons of Dhritarashtra all endued with mighty energy. And liberate ye also these ladies, at the command of king Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and his party) by exerting my prowess.' And speaking unto them thus, Pritha's son, Dhananjaya, capable of wielding the bow with his left hand also, then rained a shower of sharp pointed sky-ranging shafts upon those rangers of the firmament. Thus attacked, the mighty Gandharvas then encountered the sons of Pandu with a shower of arrows equally thick, and the Pandavas also replied by attacking those dwellers of heaven. And the battle then, O Bharata, that ranged between the active and agile Gandharvas and the impetuous son of Pandu was fierce in the extreme."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXLII Vaisampayana said, ""Hearing the words of Yudhishthira, those bulls among men, headed by Bhimasena, rose up with faces beaming in joy. And those mighty warriors, O Bharata, then began to case themselves in impenetrable mail that were besides variegated with pure gold, and armed themselves with celestial weapons of various kinds. And the Pandavas thus cased in mail, and mounted on those chariots furnished with flagstaffs and armed with bows and arrows, looked like blazing fires. And those tigers among warriors, riding upon those well furnished cars drawn by fleet horses, proceeded to that spot without losing a moment. And beholding those mighty warriors--the sons of Pandu--thus proceeding together (for the liberation of Duryodhana), the Kuru army sent forth a loud shout. And soon did those rangers of the sky flushed with victory, and those impetuous warriors, the sons of Pandu, fearlessly encounter each other in that forest. The Gandharvas were flushed with success, and beholding the four brave sons of Pandu coming to battle seated on their cars, they all turned back towards the advancing combatants. And, the dwellers of the Gandhamadana, beholding the Pandavas looking like blazing guardians of the world provoked to ire, stood arrayed in order of battle. And, O Bharata, in accordance with words of king Yudhishthira of great wisdom, the encounter that took place was a skirmish. But when Arjuna--that persecutor of foes--saw that the foolish soldiers of the king of Gandharvas could not be made to understand what was good for them by means of a light skirmish, he addressed those invincible rangers of the skies in a conciliatory tone and said, 'Leave ye my brother king Suyodhana.' Thus addressed by the illustrious son of Pandu, the Gandharvas, laughing aloud, replied unto him saying, 'O child, there is but one in the world whose behests we obey and living under whose rule we pass our days in happiness: O Bharata, we always act as that one only person commandeth us! Besides that celestial chief there is none that can command us!' Thus addressed by the Gandharvas, Dhananjaya, the son of Kunti, replied unto them, saying, 'This contact with other people's wives and this hostile encounter with human beings are acts that are both censurable in the king of the Gandharvas and not proper for him. Therefore, leave ye these sons of Dhritarashtra all endued with mighty energy. And liberate ye also these ladies, at the command of king Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and his party) by exerting my prowess.' And speaking unto them thus, Pritha's son, Dhananjaya, capable of wielding the bow with his left hand also, then rained a shower of sharp pointed sky-ranging shafts upon those rangers of the firmament. Thus attacked, the mighty Gandharvas then encountered the sons of Pandu with a shower of arrows equally thick, and the Pandavas also replied by attacking those dwellers of heaven. And the battle then, O Bharata, that ranged between the active and agile Gandharvas and the impetuous son of Pandu was fierce in the extreme."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the Pandavas prepare for the battle with the Gandharvas? Answer 1: The Pandavas armed themselves with impenetrable mail, celestial weapons, and mounted on chariots with flagstaffs. They appeared like blazing fires and proceeded to the battlefield without delay. Reference 1: ""Hearing the words of Yudhishthira, those bulls among men, headed by Bhimasena, rose up with faces beaming in joy. And those mighty warriors, O Bharata, then began to case themselves in impenetrable mail that were besides variegated with pure gold, and armed themselves with celestial weapons of various kinds. And the Pandavas thus cased in mail, and mounted on those chariots furnished with flagstaffs and armed with bows and arrows, looked like blazing fires."" Question 2: How did the Kuru army react when they saw the Pandavas preparing to battle the Gandharvas? Answer 2: When the Kuru army saw the Pandavas ready to fight the Gandharvas, they sent forth a loud shout in support of the Pandavas' mission to liberate Duryodhana. Reference 2: ""And those tigers among warriors, riding upon those well-furnished cars drawn by fleet horses, proceeded to that spot without losing a moment. And beholding those mighty warriors--the sons of Pandu--thus proceeding together (for the liberation of Duryodhana), the Kuru army sent forth a loud shout."" Question 3: How did Arjuna attempt to resolve the conflict with the Gandharvas peacefully? Answer 3: Arjuna, addressing the Gandharvas in a conciliatory tone, requested them to release King Duryodhana and the others. He advised them against hostile encounters and contact with other people's wives. Arjuna offered to rescue Duryodhana and his party peacefully if the Gandharvas did not comply. Reference 3: ""Thus addressed by the illustrious son of Pandu, the Gandharvas, laughing aloud, replied unto him saying, 'O child, there is but one in the world whose behests we obey and living under whose rule we pass our days in happiness: O Bharata, we always act as that one only person commandeth us! Besides that celestial chief there is none that can command us!' Thus addressed by the Gandharvas, Dhananjaya, the son of Kunti, replied unto them, saying, 'This contact with other people's wives and this hostile encounter with human beings are acts that are both censurable in the king of the Gandharvas and not proper for him. Therefore, leave ye these sons of Dhritarashtra all endued with mighty energy. And liberate ye also these ladies, at the command of king Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and his party) by exerting my prowess.'""","[0.20912586152553558, -0.20596617460250854, -0.20012012124061584, 0.25852692127227783, 0.4100565016269684, -0.2817898392677307, 0.17344167828559875, 0.1520233005285263, -0.3389780521392822, 0.08840642124414444, -0.23825916647911072, 0.20916515588760376, 0.3974696099758148, -0.6468291878700256, 0.15792064368724823, -0.3155375123023987, -0.010791013017296791, 0.10486795753240585, 0.08423832058906555, 0.07174467295408249, -0.1299782395362854, 0.13469943404197693, -0.13776837289333344, 0.15992017090320587, -0.08581577241420746, -0.18692894279956818, -0.03704804927110672, 0.5128748416900635, -0.11975137889385223, -0.5155124068260193, 0.29137060046195984, -0.10691369324922562, 0.02040981315076351, 0.04729165509343147, -9.587295789970085e-05, -0.042018018662929535, 0.33356475830078125, 0.08779998123645782, -0.23869088292121887, 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And as the sons of Pandu were only four in number and the Gandharvas counted by thousands, the battle that ensued appeared to be extraordinary. And as the cars of Karna and Duryodhana had formerly been broken into a hundred fragments by the Gandharvas, so were the cars of the four heroes attempted to be broken. But those tigers among men began to encounter with their showers of arrows thousands upon thousands of Gandharvas rushing towards them. Those rangers of skies endued with great energy, thus checked on all sides by that arrowy down-pour, succeeded not in even coming near to the sons of Pandu. Then Arjuna whose ire had been provoked, aiming at the angry Gandharvas, prepared to hurl against them his celestial weapons. And in that encounter, the mighty Arjuna, by means of his Agneya weapon, sent ten hundreds of thousands of Gandharvas to the abode of Yama. And that mighty bowman, Bhima, also, that foremost of all warriors in battle, slew, by means of his sharp arrows, Gandharvas by hundreds. And the mighty sons of Madri also, battling with vigour, encountered hundreds of Gandharvas, O king, and slaughtered them all. And as Gandharvas were being thus slaughtered by the mighty warriors with their celestial weapons, they rose up to the skies, taking with them the sons of Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise up to the skies, surrounded them on every side by a wide net of arrows. And confined within that arrowy net like birds within a cage, they showered in wrath upon Arjuna maces and darts and broad-swords. But Arjuna who was conversant with the most efficacious weapons, soon checked that shower of maces and darts and broad-swords, and in return began to mangle the limbs of the Gandharvas with his crescent-shaped arrows. And heads and legs and arms began to drop down from above resembling a shower of stones. And at that sight, the foe was struck with panic. And as the Gandharvas were being slaughtered by the illustrious son of Pandu, they began to shower from the skies a heavy downpour of shafts upon Arjuna, who was on the surface of the earth. But that chastiser of foes, Arjuna, endued with mighty energy checked that shower of arrows by means of his own weapons and began, in return, to wound them. Then Arjuna of the Kuru race shot his well-known weapons called Sthunakarna, Indrajala, Saura, Agneya and Saumya. And the Gandharvas consumed by the fiery weapons of Kunti's son, began to suffer heavily, like the sons of Diti, while being scorched by Sakra's thunder-bolt. And when they attacked Arjuna from above, they were checked by his net of arrows. And while they attacked him from all sides on the surface of the earth, they were checked by his crescent-shaped arrows. And beholding the Gandharvas put in fear by Kunti's son, Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as the king of the Gandharvas was rushing at Arjuna from above with that mace in hand, the latter cut with his arrows that mace wholly made of iron into seven pieces. And beholding that mace of his cut into many pieces by Arjuna of great activity, with his arrows, Chitrasena, by means of his science, concealed himself from the view of the Pandava and began to fight with him. The heroic Arjuna, however, by means of his own celestial weapons checked all the celestial weapons that were aimed at him by the Gandharvas. And when the chief of the Gandharvas saw that he was checked by the illustrious Arjuna with those weapons of his he entirely disappeared from sight by help of his powers of illusion. And Arjuna, observing that the chief of the Gandharvas was striking at him concealed from sight, attacked his assailant with celestial weapon inspired with proper Mantras. And the multiform Dhananjaya filled with wrath, prevented the disappearance of his foe by means of his weapon known by the name of Sabda-veda. And assailed with those weapons by the illustrious Arjuna, his dear friend, the king of the Gandharvas, showed himself unto him. And Chitrasena said, 'Behold in me thy friend battling with thee!' And beholding his friend Chitrasena exhausted in the battle, that bull among the sons of Pandu withdrew the weapons he had shot. And the other sons of Pandu beholding Arjuna withdraw his weapons, checked their flying steeds and the impetus of their weapons and withdrew their bows. And Chitrasena and Bhima and Arjuna and the twins enquiring about one another's welfare, sat awhile on their respective cars."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXLIII Vaisampayana said, ""Then those Gandharvas decked in golden garlands and accomplished in celestial weapons, showing their blazing shafts, encountered the Pandavas from every side. And as the sons of Pandu were only four in number and the Gandharvas counted by thousands, the battle that ensued appeared to be extraordinary. And as the cars of Karna and Duryodhana had formerly been broken into a hundred fragments by the Gandharvas, so were the cars of the four heroes attempted to be broken. But those tigers among men began to encounter with their showers of arrows thousands upon thousands of Gandharvas rushing towards them. Those rangers of skies endued with great energy, thus checked on all sides by that arrowy down-pour, succeeded not in even coming near to the sons of Pandu. Then Arjuna whose ire had been provoked, aiming at the angry Gandharvas, prepared to hurl against them his celestial weapons. And in that encounter, the mighty Arjuna, by means of his Agneya weapon, sent ten hundreds of thousands of Gandharvas to the abode of Yama. And that mighty bowman, Bhima, also, that foremost of all warriors in battle, slew, by means of his sharp arrows, Gandharvas by hundreds. And the mighty sons of Madri also, battling with vigour, encountered hundreds of Gandharvas, O king, and slaughtered them all. And as Gandharvas were being thus slaughtered by the mighty warriors with their celestial weapons, they rose up to the skies, taking with them the sons of Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise up to the skies, surrounded them on every side by a wide net of arrows. And confined within that arrowy net like birds within a cage, they showered in wrath upon Arjuna maces and darts and broad-swords. But Arjuna who was conversant with the most efficacious weapons, soon checked that shower of maces and darts and broad-swords, and in return began to mangle the limbs of the Gandharvas with his crescent-shaped arrows. And heads and legs and arms began to drop down from above resembling a shower of stones. And at that sight, the foe was struck with panic. And as the Gandharvas were being slaughtered by the illustrious son of Pandu, they began to shower from the skies a heavy downpour of shafts upon Arjuna, who was on the surface of the earth. But that chastiser of foes, Arjuna, endued with mighty energy checked that shower of arrows by means of his own weapons and began, in return, to wound them. Then Arjuna of the Kuru race shot his well-known weapons called Sthunakarna, Indrajala, Saura, Agneya and Saumya. And the Gandharvas consumed by the fiery weapons of Kunti's son, began to suffer heavily, like the sons of Diti, while being scorched by Sakra's thunder-bolt. And when they attacked Arjuna from above, they were checked by his net of arrows. And while they attacked him from all sides on the surface of the earth, they were checked by his crescent-shaped arrows. And beholding the Gandharvas put in fear by Kunti's son, Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as the king of the Gandharvas was rushing at Arjuna from above with that mace in hand, the latter cut with his arrows that mace wholly made of iron into seven pieces. And beholding that mace of his cut into many pieces by Arjuna of great activity, with his arrows, Chitrasena, by means of his science, concealed himself from the view of the Pandava and began to fight with him. The heroic Arjuna, however, by means of his own celestial weapons checked all the celestial weapons that were aimed at him by the Gandharvas. And when the chief of the Gandharvas saw that he was checked by the illustrious Arjuna with those weapons of his he entirely disappeared from sight by help of his powers of illusion. And Arjuna, observing that the chief of the Gandharvas was striking at him concealed from sight, attacked his assailant with celestial weapon inspired with proper Mantras. And the multiform Dhananjaya filled with wrath, prevented the disappearance of his foe by means of his weapon known by the name of Sabda-veda. And assailed with those weapons by the illustrious Arjuna, his dear friend, the king of the Gandharvas, showed himself unto him. And Chitrasena said, 'Behold in me thy friend battling with thee!' And beholding his friend Chitrasena exhausted in the battle, that bull among the sons of Pandu withdrew the weapons he had shot. And the other sons of Pandu beholding Arjuna withdraw his weapons, checked their flying steeds and the impetus of their weapons and withdrew their bows. And Chitrasena and Bhima and Arjuna and the twins enquiring about one another's welfare, sat awhile on their respective cars."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Arjuna and the Pandavas initially engage in battle with the Gandharvas? Answer 1: Arjuna and the Pandavas engaged in battle with the Gandharvas by repelling the Gandharvas' attempts to break their chariots and cars, using showers of arrows and celestial weapons. Reference 1: ""And as the cars of Karna and Duryodhana had formerly been broken into a hundred fragments by the Gandharvas, so were the cars of the four heroes attempted to be broken. But those tigers among men began to encounter with their showers of arrows thousands upon thousands of Gandharvas rushing towards them."" Question 2: How did Arjuna defeat the Gandharvas who had taken Duryodhana and his party into the skies? Answer 2: Arjuna, using his Agneya weapon, sent ten hundreds of thousands of Gandharvas to the abode of Yama. He then surrounded the Gandharvas with a net of arrows, causing their limbs to be mangled. The Gandharvas, under attack, showered maces, darts, and broad-swords, but Arjuna checked their attacks and continued to wound them. Reference 2: ""But Dhananjaya, the son of Kunti, beholding them rise up to the skies, surrounded them on every side by a wide net of arrows. And confined within that arrowy net like birds within a cage, they showered in wrath upon Arjuna maces and darts and broad-swords."" Question 3: How did Arjuna prevent the Gandharvas from concealing themselves with their powers of illusion? Answer 3: Arjuna used his celestial weapon known as Sabda-veda to prevent the Gandharvas from disappearing from sight by the power of their illusion. He also attacked his assailant with celestial weapons inspired by proper Mantras, forcing the Gandharvas to show themselves. Reference 3: ""And when the chief of the Gandharvas saw that he was checked by the illustrious Arjuna with those weapons of his, he entirely disappeared from sight by help of his powers of illusion. And Arjuna, observing that the chief of the Gandharvas was striking at him concealed from sight, attacked his assailant with celestial weapon known by the name of Sabda-veda.""","[-0.08081521838903427, -0.2983066737651825, -0.2695751488208771, 0.2201618105173111, 0.2394714206457138, -0.1382303535938263, 0.10164961963891983, 0.2640526294708252, -0.45810067653656006, 0.00047092887689359486, -0.2383815348148346, 0.36321502923965454, 0.3099342882633209, -0.7622199654579163, 0.27051883935928345, -0.3559340536594391, 0.010092954151332378, 0.0751044750213623, -0.048137880861759186, -0.058208830654621124, -0.1395704597234726, 0.1974894106388092, -0.29998278617858887, 0.21178768575191498, -0.00737419631332159, -0.2298216074705124, -0.07337586581707001, 0.34483179450035095, -0.018156692385673523, -0.6961526870727539, 0.05750003457069397, -0.19658319652080536, 0.09868740290403366, 0.2176230102777481, -9.794155630515888e-05, -0.1097898781299591, 0.2527696490287781, 0.05011841282248497, 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O, why also hath Suyodhana with his wives been thus punished?' ""Chitrasena replied, 'O Dhananjaya, without stirring from my own abode I became acquainted with the purpose of the wicked Duryodhana and the wretched Karna in coming hither. The purpose was even this,--knowing that ye are exiles in the forest and suffering great afflictions as if ye had none to take care of you, himself in prosperity, this wretch entertained the desire of beholding you plunged in adversity and misfortune. They came hither for mocking you and the illustrious daughter of Drupada. The lord of the celestials also, having ascertained this purpose of theirs, told me, 'Go thou and bring Duryodhana hither in chains along with his counsellors. Dhananjaya also with his brother should always be protected by thee in battle, for he is thy dear friend and disciple.' At these words of the lord of the celestials I came hither speedily. This wicked prince hath also been put in chains. I will now proceed to the region of the celestials, whither I will lead this wicked wight at the command of the slayer of Paka!' ""Arjuna answered, saying, 'O Chitrasena, if thou wishest to do what is agreeable to me, set Suyodhana free, at the command of king Yudhishthira the just, for he is our brother!' Chitrasena said, ""This sinful wretch is always full of vanity. He deserveth not to be set free. O Dhananjaya, he hath deceived and wronged both king Yudhishthira the just and Krishna. Yudhishthira the son of Kunti as yet knoweth not the purpose on which the wretch came hither. Let the king, therefore, do what he desires after knowing everything!"" Vaisampayana continued, ""After this, all of them went to king Yudhishthira the just. And going unto the king, they represented unto him everything about Duryodhana's conduct. And Ajatasatru, hearing everything that the Gandharvas had said, liberated all the Kauravas and applauded the Gandharvas. And the king said, 'Fortunate it is for us that though gifted with great strength, ye did not yet slay the wicked son of Dhritarashtra along with all counsellors and relatives. This, O sir, hath been an act of great kindness done to me by the Gandharvas. The honour also of my family is saved by liberating this wicked wight. I am glad at seeing you all. Command me what I am to do for you. And having obtained all you wish, return ye soon whence ye came!' ""Thus addressed by the intelligent son of Pandu, the Gandharvas became well-pleased and went away with the Apsaras. And the lord of the celestials then, coming to that spot, revived those Gandharvas that had been slain in the encounter with the Kurus, by sprinkling the celestial Amrita over them. And the Pandavas also, having liberated their relatives along with the ladies of the royal household, and having achieved that difficult feat (the defeat of the Gandharvas host) became well-pleased. And those illustrious and mighty warriors worshipped by the Kurus along with their sons and wives, blazed forth in splendour like flaming fires in the sacrificial compound. And Yudhishthira then addressing the liberated Duryodhana in the midst of his brothers, from affection, told him these words: 'O child, never again do such a rash act. O Bharata, a rash wight never cometh by happiness. O son of the Kuru race, pleased be thou with all thy brothers. Go back to thy capital as pleaseth thee, without yielding thyself to despondency or cheerlessness!"" Vaisampayana continued, ""Thus dismissed by the son of Pandu, king Duryodhana then saluted king Yudhishthira the just and overwhelmed with shame, and his heart rent in twain, mechanically set out for his capital, like one destitute of life. And after the Kaurava prince had departed, the brave Yudhishthira, the son of Kunti, along with his brothers, was worshipped by the Brahmanas, and surrounded by those Brahmanas endued with the wealth of asceticism, like Sakra himself by the celestials, he began to pass his days happily in the woods of Dwaita."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXLIV Vaisampayana said, ""Then that mighty bowman of blazing splendour, Arjuna, smilingly said unto Chitrasena in the midst of the Gandharva host, 'What purpose dost thou serve, O hero, in punishing the Kauravas? O, why also hath Suyodhana with his wives been thus punished?' ""Chitrasena replied, 'O Dhananjaya, without stirring from my own abode I became acquainted with the purpose of the wicked Duryodhana and the wretched Karna in coming hither. The purpose was even this,--knowing that ye are exiles in the forest and suffering great afflictions as if ye had none to take care of you, himself in prosperity, this wretch entertained the desire of beholding you plunged in adversity and misfortune. They came hither for mocking you and the illustrious daughter of Drupada. The lord of the celestials also, having ascertained this purpose of theirs, told me, 'Go thou and bring Duryodhana hither in chains along with his counsellors. Dhananjaya also with his brother should always be protected by thee in battle, for he is thy dear friend and disciple.' At these words of the lord of the celestials I came hither speedily. This wicked prince hath also been put in chains. I will now proceed to the region of the celestials, whither I will lead this wicked wight at the command of the slayer of Paka!' ""Arjuna answered, saying, 'O Chitrasena, if thou wishest to do what is agreeable to me, set Suyodhana free, at the command of king Yudhishthira the just, for he is our brother!' Chitrasena said, ""This sinful wretch is always full of vanity. He deserveth not to be set free. O Dhananjaya, he hath deceived and wronged both king Yudhishthira the just and Krishna. Yudhishthira the son of Kunti as yet knoweth not the purpose on which the wretch came hither. Let the king, therefore, do what he desires after knowing everything!"" Vaisampayana continued, ""After this, all of them went to king Yudhishthira the just. And going unto the king, they represented unto him everything about Duryodhana's conduct. And Ajatasatru, hearing everything that the Gandharvas had said, liberated all the Kauravas and applauded the Gandharvas. And the king said, 'Fortunate it is for us that though gifted with great strength, ye did not yet slay the wicked son of Dhritarashtra along with all counsellors and relatives. This, O sir, hath been an act of great kindness done to me by the Gandharvas. The honour also of my family is saved by liberating this wicked wight. I am glad at seeing you all. Command me what I am to do for you. And having obtained all you wish, return ye soon whence ye came!' ""Thus addressed by the intelligent son of Pandu, the Gandharvas became well-pleased and went away with the Apsaras. And the lord of the celestials then, coming to that spot, revived those Gandharvas that had been slain in the encounter with the Kurus, by sprinkling the celestial Amrita over them. And the Pandavas also, having liberated their relatives along with the ladies of the royal household, and having achieved that difficult feat (the defeat of the Gandharvas host) became well-pleased. And those illustrious and mighty warriors worshipped by the Kurus along with their sons and wives, blazed forth in splendour like flaming fires in the sacrificial compound. And Yudhishthira then addressing the liberated Duryodhana in the midst of his brothers, from affection, told him these words: 'O child, never again do such a rash act. O Bharata, a rash wight never cometh by happiness. O son of the Kuru race, pleased be thou with all thy brothers. Go back to thy capital as pleaseth thee, without yielding thyself to despondency or cheerlessness!"" Vaisampayana continued, ""Thus dismissed by the son of Pandu, king Duryodhana then saluted king Yudhishthira the just and overwhelmed with shame, and his heart rent in twain, mechanically set out for his capital, like one destitute of life. And after the Kaurava prince had departed, the brave Yudhishthira, the son of Kunti, along with his brothers, was worshipped by the Brahmanas, and surrounded by those Brahmanas endued with the wealth of asceticism, like Sakra himself by the celestials, he began to pass his days happily in the woods of Dwaita."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Chitrasena, the king of the Gandharvas, imprison Duryodhana and his party? Answer 1: Chitrasena imprisoned Duryodhana and his party because he learned of their malicious intentions. Duryodhana and Karna had come to the Gandharva's abode to mock the Pandavas and Draupadi, who were exiled and suffering in the forest. The purpose of their visit was to revel in the Pandavas' adversity and misfortune. Reference 1: ""Chitrasena replied, 'O Dhananjaya, without stirring from my own abode I became acquainted with the purpose of the wicked Duryodhana and the wretched Karna in coming hither... The lord of the celestials also, having ascertained this purpose of theirs, told me, 'Go thou and bring Duryodhana hither in chains along with his counsellors.'"" Question 2: Why did Arjuna request Chitrasena to release Duryodhana? Answer 2: Arjuna asked Chitrasena to release Duryodhana at the command of King Yudhishthira the just because Duryodhana was their brother. Arjuna wanted to ensure that Duryodhana was set free, as per Yudhishthira's wishes. Reference 2: ""Arjuna answered, saying, 'O Chitrasena, if thou wishest to do what is agreeable to me, set Suyodhana free, at the command of king Yudhishthira the just, for he is our brother!'"" Question 3: How did Chitrasena respond when Arjuna requested Duryodhana's release? Answer 3: Chitrasena refused to release Duryodhana, describing him as a sinful person full of vanity who did not deserve to be set free. He believed that Duryodhana had deceived and wronged both King Yudhishthira and Lord Krishna and needed to face the consequences. Reference 3: ""This sinful wretch is always full of vanity. He deserveth not to be set free. O Dhananjaya, he hath deceived and wronged both king Yudhishthira the just and Krishna."" Question 4: What was Yudhishthira's response upon learning about Duryodhana's actions from the Gandharvas? Answer 4: Yudhishthira appreciated the actions of the Gandharvas and expressed his gratitude for not slaying Duryodhana and his counsellors. He considered it an act of great kindness and honor to his family. Yudhishthira then offered to fulfill any wish the Gandharvas might have and urged them to return to their abode. Reference 4: ""The honour also of my family is saved by liberating this wicked wight. I am glad at seeing you all. Command me what I am to do for you. And having obtained all you wish, return ye soon whence ye came!"" Question 5: What was the outcome of Duryodhana's release by the Gandharvas? Answer 5: After being released by the Gandharvas, Duryodhana departed for his capital, overwhelmed with shame and remorse. He left the Pandavas' forest and returned to his kingdom, reflecting on his actions and the consequences of his behavior. Reference 5: ""Thus dismissed by the son of Pandu, king Duryodhana then saluted king Yudhishthira the just and overwhelmed with shame... mechanically set out for his capital, like one destitute of life.""","[0.16970738768577576, -0.03434295952320099, -0.22322115302085876, 0.14951978623867035, 0.40842363238334656, -0.191883385181427, -0.08746960014104843, 0.21103990077972412, -0.4834047555923462, 0.10603855550289154, -0.23187154531478882, 0.397246778011322, 0.39295050501823425, -0.5091243982315063, 0.2622109055519104, -0.11732670664787292, -0.022772036492824554, 0.14205224812030792, -0.019681047648191452, -0.018051305785775185, -0.13544601202011108, 0.11971086263656616, 0.005750876851379871, 0.28434818983078003, 0.02642843686044216, -0.3308509588241577, -0.08878715336322784, 0.5278043746948242, -0.13059189915657043, -0.40911614894866943, -0.012080986984074116, -0.10499470680952072, 0.002498179441317916, 0.13924621045589447, -0.00010003766510635614, -0.06470698118209839, 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Therefore, I do not resent thy words. Thou thinkest the hostile Gandharvas to have been vanquished by me with my own energy. O thou of mighty arms, my brothers, indeed had for a long time, aided by me fought with the Gandharvas. The slaughtered, indeed, on both sides were great. But when those brave Gandharvas, resorting to their many powers of illusion, ascended the skies and began to fight with us thence, our encounter with them ceased to be an equal one. Defeat then was ours and even captivity. And afflicted with sorrow, we along with our attendants and counsellors and children and wives and troops and vehicles were being taken by them through the skies. It was then that some soldiers of ours and some brave officers repaired in grief unto the sons of Pandu--those heroes that never refuse succour to those that ask for it. And having gone to them they said, 'Here is king Duryodhana, the son of Dhritarashtra, who with his younger brothers and friends and wives is being led away a captive by the Gandharvas along the sky. Blest be ye. Liberate the king along with the women of the royal household! Suffer no insult to be offered unto all the ladies of the Kuru race. And when they had spoken thus, the eldest of Pandu's sons, who is endued with a virtuous soul then conciliated his brothers and commanded them to liberate us. Then those bulls among men, the Pandavas, overtaking the Gandharvas, solicited our release in soft words, although fully able to effect it by force of arms. And when the Gandharvas, addressed in such conciliatory words, refused to set us at liberty, then Arjuna and Bhima and the twins endued with mighty energy, shot showers of arrows at the Gandharvas. Then the Gandharvas, abandoning the fight, fled through the sky, dragging our melancholy selves after them, filled with joy. Then we beheld a network of arrows spread all around by Dhananjaya, who was also shooting celestial weapons upon the foe. And seeing the points of the horizon covered by Arjuna with a thick network of sharp arrows, his friend, the chief of the Gandharvas, showed himself. And Chitrasena and Arjuna, embracing each other, enquired after each other's welfare. And the other sons of Pandu also embraced the chief of the Gandharvas and were embraced by him. And enquiries of courtesy passed between them also. And the brave Gandharvas then abandoning their weapons and mail mingled in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya worshipped each other with regard."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXLVI ""Duryodhana said, 'O Radheya, thou knowest not what hath happened. Therefore, I do not resent thy words. Thou thinkest the hostile Gandharvas to have been vanquished by me with my own energy. O thou of mighty arms, my brothers, indeed had for a long time, aided by me fought with the Gandharvas. The slaughtered, indeed, on both sides were great. But when those brave Gandharvas, resorting to their many powers of illusion, ascended the skies and began to fight with us thence, our encounter with them ceased to be an equal one. Defeat then was ours and even captivity. And afflicted with sorrow, we along with our attendants and counsellors and children and wives and troops and vehicles were being taken by them through the skies. It was then that some soldiers of ours and some brave officers repaired in grief unto the sons of Pandu--those heroes that never refuse succour to those that ask for it. And having gone to them they said, 'Here is king Duryodhana, the son of Dhritarashtra, who with his younger brothers and friends and wives is being led away a captive by the Gandharvas along the sky. Blest be ye. Liberate the king along with the women of the royal household! Suffer no insult to be offered unto all the ladies of the Kuru race. And when they had spoken thus, the eldest of Pandu's sons, who is endued with a virtuous soul then conciliated his brothers and commanded them to liberate us. Then those bulls among men, the Pandavas, overtaking the Gandharvas, solicited our release in soft words, although fully able to effect it by force of arms. And when the Gandharvas, addressed in such conciliatory words, refused to set us at liberty, then Arjuna and Bhima and the twins endued with mighty energy, shot showers of arrows at the Gandharvas. Then the Gandharvas, abandoning the fight, fled through the sky, dragging our melancholy selves after them, filled with joy. Then we beheld a network of arrows spread all around by Dhananjaya, who was also shooting celestial weapons upon the foe. And seeing the points of the horizon covered by Arjuna with a thick network of sharp arrows, his friend, the chief of the Gandharvas, showed himself. And Chitrasena and Arjuna, embracing each other, enquired after each other's welfare. And the other sons of Pandu also embraced the chief of the Gandharvas and were embraced by him. And enquiries of courtesy passed between them also. And the brave Gandharvas then abandoning their weapons and mail mingled in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya worshipped each other with regard."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Duryodhana express understanding and no resentment toward Karna's mistaken belief about the Gandharva conflict? Answer 1: Duryodhana understood Karna's misconception about the Gandharva conflict because he believed Karna was not aware of the true events. Duryodhana explained that the battle initially involved his brothers and the Gandharvas, but it escalated when the Gandharvas resorted to their powers of illusion and ascended to the skies, leading to the capture of Duryodhana and his party. Reference 1: ""Duryodhana said, 'O Radheya, thou knowest not what hath happened... Defeat then was ours and even captivity... afflicted with sorrow, we along with our attendants and counsellors and children and wives and troops and vehicles were being taken by them through the skies."" Question 2: How did the Pandavas secure the release of Duryodhana and his party from the Gandharvas? Answer 2: The Pandavas, upon learning of Duryodhana's capture by the Gandharvas, used conciliatory words to request his release. When the Gandharvas refused, Arjuna, Bhima, and the twin brothers engaged in battle with the Gandharvas and shot showers of arrows at them. The Gandharvas, unable to withstand the Pandavas' attack, abandoned the fight and fled, releasing Duryodhana and his party. Reference 2: ""Then those bulls among men, the Pandavas, overtaking the Gandharvas, solicited our release in soft words... Then the Gandharvas, abandoning the fight, fled through the sky, dragging our melancholy selves after them."" Question 3: How did the Gandharvas and the Pandavas reconcile after the conflict? Answer 3: After the conflict, Chitrasena, the chief of the Gandharvas, and the Pandavas embraced each other in a spirit of friendship. They exchanged inquiries about each other's welfare and engaged in courteous and respectful interactions, ultimately reconciling their differences. Reference 3: ""And Chitrasena and Arjuna, embracing each other, enquired after each other's welfare... And the brave Gandharvas then abandoning their weapons and mail mingled in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya worshipped each other with regard.""","[0.0036155793350189924, -0.29913485050201416, -0.2446688711643219, 0.1962127983570099, 0.2629093825817108, -0.1705666184425354, 0.061228517442941666, 0.12385932356119156, -0.4444262385368347, -0.050648245960474014, -0.2845821678638458, 0.33691850304603577, 0.2689463794231415, -0.7963744401931763, 0.14724300801753998, -0.23974986374378204, 0.014094901271164417, 0.12795783579349518, -0.09385953098535538, -0.024421239271759987, -0.2606651782989502, 0.18155497312545776, -0.0548744723200798, 0.17016035318374634, 0.047421250492334366, -0.27698609232902527, -0.01557846274226904, 0.6640433073043823, -0.21326033771038055, -0.47485196590423584, 0.1056237518787384, -0.09395435452461243, 0.03386060521006584, 0.14500276744365692, -9.4593946414534e-05, -0.07938561588525772, 0.23391412198543549, 0.09295154362916946, -0.18286219239234924, 0.2869735062122345, 0.10990165919065475, 0.0019459935138002038, 0.06116973236203194, 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Sakuni said, O son of the Kuru race, you have just heard what Kama hath said. His words are, indeed fraught with wisdom. Why wouldst thou abandoning from foolishness the high prosperity that I won for thee, cast off thy life today, O king, yielding to silliness? It seemeth to me to-day that thou hast never waited upon the old. He that cannot control sudden accession of joy or grief, is lost even though he may have obtained prosperity, like an unburnt earthen vessel in water. That king who is entirely destitute of courage, who hath no spark of manliness, who is the slave of procrastination, who always acts with indiscretion, who is addicted to sensual pleasures, is seldom respected by his subjects. Benefited as thou has been, whence is this unreasonable grief of thine? Do not undo this graceful act done by the sons of Pritha, by indulging in such grief. When thou shouldst joy and reward the Pandavas, thou art grieving, O king? Indeed, this behaviour of thine is inconsistent. Be cheerful, do not cast away thy life; but remember with a pleased heart the good they have done thee. Give back unto the sons of Pritha their kingdom, and win thou both virtue and renown by such conduct. By acting in this way, thou mayst be grateful. Establish brotherly relations with the Pandavas by being friends, and give them their paternal kingdom, for then thou wilt be happy!'"" Vaisampayana continued, ""Hearing these words of Sakuni, and seeing the brave Dussasana lying prostrate before him unmanned by fraternal love, the king raised Dussasana and, clasping him in his well round arms, smelt his head from affection. And hearing these words of Karna and Sauvala, king Duryodhana lost heart more than ever, and he was overwhelmed with shame and utter despair overtook his soul. And hearing all that his friends said, he answered with sorrow, 'I have nothing more to do with virtue, wealth, friendship, affluence, sovereignty, and enjoyments. Do not obstruct my purpose, but leave me all of you. I am firmly resolved to cast away my life by forgoing food. Return to the city, and treat my superiors there respectfully.' ""Thus addressed by him, they replied unto that royal grinder of foes, saying, 'O monarch, the course that is thine, is also ours, O Bharata. How can we enter the city without thee?'"" Vaisampayana continued, ""Though addressed in all manner of ways by his friends and counsellors and brothers and relatives, the king wavered not from his purpose. And the son of Dhritarashtra in accordance with his purpose spread Kusa grass on the earth, and purifying himself by touching water, sat down upon that spot. And clad in rags and Kusa grass he set himself to observe the highest vow. And stopping all speech, that tiger among kings, moved by the desire of going to heaven, began to pray and worship internally suspending all external intercourse. ""Meanwhile the fierce Daityas and the Danavas who had been defeated of old by the celestials and had been dwelling in the nether regions having ascertained Duryodhana's purpose and knowing that if the king died their party would be weakened, commenced a sacrifice with fire for summoning Duryodhana to their presence. And mantra knowing persons then commenced with the help of formulae declared by Brihaspati and Usanas, those rites that are indicated in the Atharva Veda and the Upanishads and which are capable of being achieved by mantras and prayers. And Brahmins of rigid vows, well-versed in the Vedas and the branches, began, with rapt soul, to pour libations of clarified butter and milk into the fire, uttering mantras. And after those rites were ended, a strange goddess, O king, with mouth wide open, arose (from the sacrificial fire), saying, 'What am I to do?' And the Daityas with well-pleased hearts, commanded her, saying, 'Bring thou hither the royal son of Dhritarashtra, who is even now observing the vow of starvation for getting rid of his life.' Thus commanded, she went away saying, 'So be it.' And she went in the twinkling of an eye to that spot where Suyodhana was. And taking up the king back to the nether regions, and having brought him thus in a moment, she apprised the Danavas of it. And the Danavas beholding the king brought into their midst in the night, united together, and all of them with well-pleased hearts and eyes expanded in delight addressed these flattering words to Duryodhana."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXLIX Vaisampayana said, ""Beholding king Duryodhana, incapable of putting up with an insult, seated with the resolution of giving up life by forgoing food, Sakuni, the son of Suvala, said these words to comfort him. Sakuni said, O son of the Kuru race, you have just heard what Kama hath said. His words are, indeed fraught with wisdom. Why wouldst thou abandoning from foolishness the high prosperity that I won for thee, cast off thy life today, O king, yielding to silliness? It seemeth to me to-day that thou hast never waited upon the old. He that cannot control sudden accession of joy or grief, is lost even though he may have obtained prosperity, like an unburnt earthen vessel in water. That king who is entirely destitute of courage, who hath no spark of manliness, who is the slave of procrastination, who always acts with indiscretion, who is addicted to sensual pleasures, is seldom respected by his subjects. Benefited as thou has been, whence is this unreasonable grief of thine? Do not undo this graceful act done by the sons of Pritha, by indulging in such grief. When thou shouldst joy and reward the Pandavas, thou art grieving, O king? Indeed, this behaviour of thine is inconsistent. Be cheerful, do not cast away thy life; but remember with a pleased heart the good they have done thee. Give back unto the sons of Pritha their kingdom, and win thou both virtue and renown by such conduct. By acting in this way, thou mayst be grateful. Establish brotherly relations with the Pandavas by being friends, and give them their paternal kingdom, for then thou wilt be happy!'"" Vaisampayana continued, ""Hearing these words of Sakuni, and seeing the brave Dussasana lying prostrate before him unmanned by fraternal love, the king raised Dussasana and, clasping him in his well round arms, smelt his head from affection. And hearing these words of Karna and Sauvala, king Duryodhana lost heart more than ever, and he was overwhelmed with shame and utter despair overtook his soul. And hearing all that his friends said, he answered with sorrow, 'I have nothing more to do with virtue, wealth, friendship, affluence, sovereignty, and enjoyments. Do not obstruct my purpose, but leave me all of you. I am firmly resolved to cast away my life by forgoing food. Return to the city, and treat my superiors there respectfully.' ""Thus addressed by him, they replied unto that royal grinder of foes, saying, 'O monarch, the course that is thine, is also ours, O Bharata. How can we enter the city without thee?'"" Vaisampayana continued, ""Though addressed in all manner of ways by his friends and counsellors and brothers and relatives, the king wavered not from his purpose. And the son of Dhritarashtra in accordance with his purpose spread Kusa grass on the earth, and purifying himself by touching water, sat down upon that spot. And clad in rags and Kusa grass he set himself to observe the highest vow. And stopping all speech, that tiger among kings, moved by the desire of going to heaven, began to pray and worship internally suspending all external intercourse. ""Meanwhile the fierce Daityas and the Danavas who had been defeated of old by the celestials and had been dwelling in the nether regions having ascertained Duryodhana's purpose and knowing that if the king died their party would be weakened, commenced a sacrifice with fire for summoning Duryodhana to their presence. And mantra knowing persons then commenced with the help of formulae declared by Brihaspati and Usanas, those rites that are indicated in the Atharva Veda and the Upanishads and which are capable of being achieved by mantras and prayers. And Brahmins of rigid vows, well-versed in the Vedas and the branches, began, with rapt soul, to pour libations of clarified butter and milk into the fire, uttering mantras. And after those rites were ended, a strange goddess, O king, with mouth wide open, arose (from the sacrificial fire), saying, 'What am I to do?' And the Daityas with well-pleased hearts, commanded her, saying, 'Bring thou hither the royal son of Dhritarashtra, who is even now observing the vow of starvation for getting rid of his life.' Thus commanded, she went away saying, 'So be it.' And she went in the twinkling of an eye to that spot where Suyodhana was. And taking up the king back to the nether regions, and having brought him thus in a moment, she apprised the Danavas of it. And the Danavas beholding the king brought into their midst in the night, united together, and all of them with well-pleased hearts and eyes expanded in delight addressed these flattering words to Duryodhana."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Sakuni advise Duryodhana not to give in to despair and end his life? Answer 1: Sakuni advised Duryodhana not to give in to despair and end his life because he believed Duryodhana had been blessed with great prosperity and should not be overwhelmed by grief. He emphasized that a king must control his emotions, be courageous, and act with wisdom to earn the respect of his subjects. Sakuni encouraged Duryodhana to return the Pandavas' kingdom, establish friendly relations with them, and be grateful for the good they had done him. Reference 1: ""Sakuni said, O son of the Kuru race, you have just heard what Kama hath said... Establish brotherly relations with the Pandavas by being friends, and give them their paternal kingdom, for then thou wilt be happy!'"" Question 2: Why did Duryodhana decide to observe a vow of starvation, even in the face of advice from his friends and family? Answer 2: Duryodhana decided to observe a vow of starvation because he was overwhelmed by shame and despair. He had lost hope and felt that he had nothing left in life, including virtue, wealth, friendship, and sovereignty. He was resolute in his decision to end his life by forgoing food despite the counsel and pleas of his friends, brothers, and relatives. Reference 2: ""And hearing all that his friends said, he answered with sorrow, 'I have nothing more to do with virtue, wealth, friendship, affluence, sovereignty, and enjoyments... I am firmly resolved to cast away my life by forgoing food."" Question 3: How did the Daityas and Danavas plan to bring Duryodhana to the nether regions? Answer 3: The Daityas and Danavas, upon learning of Duryodhana's vow of starvation and realizing that his death would weaken their party, decided to summon him to the nether regions. They conducted a sacrificial ritual using mantras and prayers, as per the instructions in the Atharva Veda and Upanishads. They invoked a strange goddess through these rituals, who then went to the spot where Duryodhana was and brought him back to the nether regions in an instant. Reference 3: ""And after those rites were ended, a strange goddess, O king, with mouth wide open, arose (from the sacrificial fire), saying, 'What am I to do?'... Thus commanded, she went away saying, 'So be it.' And she went in the twinkling of an eye to that spot where Suyodhana was.""","[0.14512795209884644, -0.2863779067993164, -0.24843740463256836, 0.18359553813934326, 0.574709415435791, -0.14484575390815735, -0.1595446765422821, 0.18452675640583038, -0.5201196074485779, 0.1637619286775589, -0.1024150550365448, 0.287008672952652, 0.3712472915649414, -0.5203726887702942, 0.10198929905891418, -0.2497963309288025, 0.06716130673885345, 0.21932350099086761, 0.0162932351231575, 0.023567141965031624, -0.22821210324764252, 0.1697157770395279, -0.044327184557914734, 0.35069605708122253, 0.22900861501693726, -0.09029541909694672, 0.09958809614181519, 0.43032750487327576, -0.25919777154922485, -0.4450210928916931, 0.030473342165350914, -0.1393762230873108, -0.1296026110649109, 0.03357334062457085, -0.00010189759632339701, -0.08608431369066238, 0.14902004599571228, -0.02047181874513626, -0.1769195795059204, 0.20695659518241882, 0.489265114068985, -0.003077267436310649, -0.02241859957575798, 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And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to relate this unto me."" Vaisampayana said, ""When, O mighty king, in this manner the Pandavas had gone, leaving Suyodhana, and when, having been liberated by Pandu's sons, he had come to Hastinapura, Bhishma said these words to the son of Dhritarashtra, 'O child, I had told thee before, when thou wert intent upon going to the hermitage that thy journey did not please me. But thou didst do so. And as a consequence, O hero, wert thou forcibly taken captive by the enemy, and wert delivered by the Pandavas versed in morality. Yet art thou not ashamed. Even in the presence of thee, O son of Gandhari, together with thy army, did the Suta's son, struck with panic, fly from the battle of the Gandharvas, O king. And, O foremost of kings, O son of the monarch! while thou with thy army wert crying distressfully, thou didst witness the prowess of the high-souled Pandavas, and also, O mighty-armed one, of the wicked son of the Suta, Karna. O best of kings, whether in the science of arms, or heroism, or morality, Karna, O thou devoted to virtue, is not a fourth part of the Pandavas. Therefore, for the welfare of this race, the conclusion of peace is, I think, desirable with the high-souled Pandavas."" 'Having been thus addressed by Bhishma, Dhritarashtra's son the king, laughed a good deal, and then suddenly sailed out with the son of Suvala. thereupon, knowing that he was gone, those mighty bowmen with Karna, and Dussasana at their head, followed the highly powerful son of Dhritarashtra. And seeing them gone, Bhishma, the grandfather of the Kurus, hung down his head from shame, and then, O king, went to his own quarters. And, O mighty monarch, when Bhishma had left, that lord of men, Dhritarashtra's son came there again, and began to consult with his counsellors, 'What is it that is good for me? What remaineth to be done? And how we can most effectively bring about the good we shall discuss to-day.' Karna said, 'O Kuru's son, Duryodhana, do thou lay to heart tie words that I say. Bhishma always blameth us, and praiseth the Pandavas. And from the ill-will he beareth towards thee, he hateth me also. And, O lord of men, in thy presence he ever crieth me down. I shall never, O Bharata, bear these words that Bhishma had said in thy presence in relation to this matter, extolling the Pandavas, and censuring thee, O represser of foes! Do thou, O king, enjoin on me, together with servants, forces, and cars. I shall, O monarch, conquer the earth furnished with mountains and woods and forests. The earth had been conquered by the four powerful Pandavas. I shall, without doubt, conquer it for thee single-handed. Let that wretch of the Kuru race, the exceedingly wicked-minded Bhishma, see it,--he who vilifies those that do not deserve censure, and praises those that should not be praised. Let him this day witness my might, and blame himself. Do thou, O king, command me. Victory shall surely be thine. By my weapon, O monarch, I swear this before thee.' ""O king, O bull of the Bharata race, hearing those words of Karna, that lord of men, experiencing the highest delight, spoke unto Karna, saying, 'I am blessed. I have been favoured by thee,--since thou, endued with great strength, art ever intent on my welfare. My life hath borne fruit, to-day. As thou, O hero, intendest to subdue all our enemies, repair thou. May good betide thee! Do thou command me (what I am to do),' O subduer of foes, having been thus addressed by Dhritarashtra's intelligent son, Karna ordered all the necessaries for the excursion. And on an auspicious lunar day, at an auspicious moment, and under the influence of a star presided over by an auspicious deity, that mighty bowman, having been honoured by twice-born ones, and been bathed with auspicious and holy substances and also worshipped by speech set out, filling with the rattle of his car the three worlds, with their mobile and immobile objects."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLI Janamejaya said, ""When the high-souled sons of Pritha were living in the forest, what did those foremost of men and mighty archers--the sons of Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to relate this unto me."" Vaisampayana said, ""When, O mighty king, in this manner the Pandavas had gone, leaving Suyodhana, and when, having been liberated by Pandu's sons, he had come to Hastinapura, Bhishma said these words to the son of Dhritarashtra, 'O child, I had told thee before, when thou wert intent upon going to the hermitage that thy journey did not please me. But thou didst do so. And as a consequence, O hero, wert thou forcibly taken captive by the enemy, and wert delivered by the Pandavas versed in morality. Yet art thou not ashamed. Even in the presence of thee, O son of Gandhari, together with thy army, did the Suta's son, struck with panic, fly from the battle of the Gandharvas, O king. And, O foremost of kings, O son of the monarch! while thou with thy army wert crying distressfully, thou didst witness the prowess of the high-souled Pandavas, and also, O mighty-armed one, of the wicked son of the Suta, Karna. O best of kings, whether in the science of arms, or heroism, or morality, Karna, O thou devoted to virtue, is not a fourth part of the Pandavas. Therefore, for the welfare of this race, the conclusion of peace is, I think, desirable with the high-souled Pandavas."" 'Having been thus addressed by Bhishma, Dhritarashtra's son the king, laughed a good deal, and then suddenly sailed out with the son of Suvala. thereupon, knowing that he was gone, those mighty bowmen with Karna, and Dussasana at their head, followed the highly powerful son of Dhritarashtra. And seeing them gone, Bhishma, the grandfather of the Kurus, hung down his head from shame, and then, O king, went to his own quarters. And, O mighty monarch, when Bhishma had left, that lord of men, Dhritarashtra's son came there again, and began to consult with his counsellors, 'What is it that is good for me? What remaineth to be done? And how we can most effectively bring about the good we shall discuss to-day.' Karna said, 'O Kuru's son, Duryodhana, do thou lay to heart tie words that I say. Bhishma always blameth us, and praiseth the Pandavas. And from the ill-will he beareth towards thee, he hateth me also. And, O lord of men, in thy presence he ever crieth me down. I shall never, O Bharata, bear these words that Bhishma had said in thy presence in relation to this matter, extolling the Pandavas, and censuring thee, O represser of foes! Do thou, O king, enjoin on me, together with servants, forces, and cars. I shall, O monarch, conquer the earth furnished with mountains and woods and forests. The earth had been conquered by the four powerful Pandavas. I shall, without doubt, conquer it for thee single-handed. Let that wretch of the Kuru race, the exceedingly wicked-minded Bhishma, see it,--he who vilifies those that do not deserve censure, and praises those that should not be praised. Let him this day witness my might, and blame himself. Do thou, O king, command me. Victory shall surely be thine. By my weapon, O monarch, I swear this before thee.' ""O king, O bull of the Bharata race, hearing those words of Karna, that lord of men, experiencing the highest delight, spoke unto Karna, saying, 'I am blessed. I have been favoured by thee,--since thou, endued with great strength, art ever intent on my welfare. My life hath borne fruit, to-day. As thou, O hero, intendest to subdue all our enemies, repair thou. May good betide thee! Do thou command me (what I am to do),' O subduer of foes, having been thus addressed by Dhritarashtra's intelligent son, Karna ordered all the necessaries for the excursion. And on an auspicious lunar day, at an auspicious moment, and under the influence of a star presided over by an auspicious deity, that mighty bowman, having been honoured by twice-born ones, and been bathed with auspicious and holy substances and also worshipped by speech set out, filling with the rattle of his car the three worlds, with their mobile and immobile objects."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What prompted Bhishma to suggest concluding peace with the Pandavas to Duryodhana? Answer 1: Bhishma suggested concluding peace with the Pandavas to Duryodhana because he witnessed the valor of the Pandavas and, particularly, their friend Karna during the battle with the Gandharvas. He emphasized that Karna was not even a fourth as powerful as the Pandavas in terms of martial skills, morality, and heroism. Bhishma believed that peace with the Pandavas was in the best interest of the Kuru race. Reference 1: ""Therefore, for the welfare of this race, the conclusion of peace is, I think, desirable with the high-souled Pandavas."" Question 2: How did Karna react to Bhishma's criticism and what proposal did he make to Duryodhana? Answer 2: Karna, upon hearing Bhishma's criticism and his praise for the Pandavas, expressed his displeasure. He told Duryodhana that he could not tolerate Bhishma's words, especially in Duryodhana's presence. Karna then offered to undertake a campaign to conquer the earth single-handedly, swearing by his weapon to secure victory for Duryodhana. He suggested that Duryodhana command him and assured him of triumph. Reference 2: ""I shall never, O Bharata, bear these words that Bhishma had said in thy presence... Do thou, O king, command me... Victory shall surely be thine. By my weapon, O monarch, I swear this before thee."" Question 3: How did Duryodhana react to Karna's proposal? Answer 3: Duryodhana was delighted and felt blessed upon hearing Karna's proposal. He praised Karna and expressed his gratitude for Karna's unwavering support. Duryodhana was eager for Karna to undertake the campaign and agreed to Karna's command. He wished Karna success and assured him that his life had borne fruit on that day. Reference 3: ""O king, O bull of the Bharata race, hearing those words of Karna, that lord of men, experiencing the highest delight, spoke unto Karna... 'May good betide thee! Do thou command me (what I am to do)'"" Question 4: What preparations did Karna make before embarking on his campaign? Answer 4: Before embarking on his campaign, Karna ordered all the necessary preparations for the excursion. He ensured that everything was arranged according to auspicious lunar days, moments, and star influences. Karna was bathed with auspicious and holy substances, worshipped by speech, and honored by the twice-born ones (Brahmins). He set out on his journey, filling the three worlds with the rattle of his chariot. Reference 4: ""O subduer of foes, having been thus addressed by Dhritarashtra's intelligent son, Karna ordered all the necessaries for the excursion... on an auspicious lunar day, at an auspicious moment, and under the influence of a star presided over by an auspicious deity, that mighty bowman... set out.""","[0.16342590749263763, -0.39844152331352234, -0.2637084424495697, 0.24098528921604156, 0.2943015992641449, -0.21690981090068817, 0.07048270851373672, 0.21957117319107056, -0.3483940362930298, 0.06624890863895416, -0.19003836810588837, 0.24973976612091064, 0.31344300508499146, -0.5045061707496643, 0.1269189566373825, -0.3603564500808716, 0.10060729831457138, 0.1143498495221138, -0.11344562470912933, 0.12459973990917206, -0.2456625998020172, 0.22319020330905914, -0.11245793849229813, 0.11005605757236481, -0.02746284380555153, -0.17202900350093842, -0.02588055282831192, 0.5206368565559387, -0.04247158765792847, -0.5476593375205994, 0.2220182567834854, -0.26589876413345337, 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And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute. And, O foremost of kings, having subdued him, (Karna) brought under subjection those princes that were under him (Drupada) and made them pay tribute. Then going to the north, he subdued the sovereigns (of that quarter) and having effected the defeat of Bhagadatta, Radha's son ascended that mighty mountain Himavat, all along fighting his foes. And ranging all sides, he conquered and brought under subjection all the kings inhabiting the Himavat, and made them pay dues. Then descending from the mountain and rushing to the east, he reduced the Angas, and the Bangas, and the Kalingas, and the Mandikas, and the Magadhas. the Karkakhandas; and also included with them the Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered the eastern quarter Karna then presented himself before Batsa-bhumi. And having taken Batsa-bhumi, he reduced Kevali, and Mrittikavati, and Mohana and Patrana, and Tripura, and Kosala,--and compelled all these to pay tribute. Then going to the south, Karna vanquished the mighty charioteers (of that quarter) and in Dakshinatya, the Suta's son entered into conflict with Rukmi. After having fought dreadfully, Rukmi spake to the Suta's son saying, 'O foremost of monarchs, I have been pleased with thy might and prowess. I shall not do thee wrong: I have only fulfilled the vow of a Kshatriya. Gladly will I give thee as many gold coins as thou desirest.' Having met with Rukmi, Karna, repaired to Pandya and the mountain, Sri. And by fighting, he made Karala, king Nila, Venudari's son, and other best of kings living in the southern direction pay tribute. Then going to Sisupala's son, the son of the Suta defeated him and that highly powerful one also brought under his sway all the neighbouring rulers. And, O bull of the Bharata race, having subjugated the Avantis and concluded peace with them, and having met with the Vrishnis, he conquered the west. And, having come to the quarter of Varuna, he made all the Yavana and Varvara kings pay tribute. And, having conquered the entire earth--east, west, north and south--that hero without any aid brought under subjection all the nations of the Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas and the Malavas. And, having conquered the mighty charioteers, headed by the Nagnajitas, the Suta's son brought the Sasakas and the Yavanas under his sway. Having thus conquered and brought under his subjection the world, the mighty charioteer and tiger among men came (back) to Hastinapura. That lord of men, Dhritarashtra's son, accompanied by his father and brothers and friends, came to that mighty bowman, who had arrived, and duly paid homage unto Karna crowned with martial merit. And the king proclaimed his feats, saying, 'What I have not received from either Bhishma, or Drona, or Kripa, or Vahlika, I have received from thee. May good betide thee! What need of speaking at length! Hear my words, O Karna! In thee, O chief of men, I have my refuge. O mighty-armed one. O tiger among men, without doubt all the Pandavas and the other kings crowned with prosperity, come not to a sixteenth part of thee. Do thou, O mighty bowman, O Karna, see Dhritarashtra, and the illustrious Gandhari, as the bearer of the thunderbolt did Aditi.' ""Then, O king, there arose in the city of Hastinapura a clamour, and sounds of Oh! and Alas! and, O lord of men, some of the kings praised him (Karna), while others censured him, while others, again, remained silent. Having thus, O foremost of monarchs, in a short time conquered this earth furnished with mountains and forests and skies, and with oceans, and fields, and filled with high and low tracts, and cities, and replete also with islands. O lord of earth, and brought the monarchs under subjection,--and having gained imperishable wealth, the Suta's son appeared before the king. Then, O represser of foes, entering into the interior of the palace that hero saw Dhritarashtra with Gandhari, O tiger among men, that one conversant with morality took hold of his feet even like a son. And Dhritarashtra embraced him affectionately, and then dismissed him. Ever since that time, O monarch, O Bharata, king Duryodhana and Sakuni, the son of Suvala, thought that Pritha's sons had already been defeated in battle by Karna."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLII Vaisampayana continued, ""Then, O bull among the Bharatas, that mighty bowman, Karna, surrounded by a large army, besieged the beautiful city of Drupada. And he, after a hard conflict, brought the hero under subjection, and, O best of monarchs, made Drupada contribute silver and gold and gems, and also pay tribute. And, O foremost of kings, having subdued him, (Karna) brought under subjection those princes that were under him (Drupada) and made them pay tribute. Then going to the north, he subdued the sovereigns (of that quarter) and having effected the defeat of Bhagadatta, Radha's son ascended that mighty mountain Himavat, all along fighting his foes. And ranging all sides, he conquered and brought under subjection all the kings inhabiting the Himavat, and made them pay dues. Then descending from the mountain and rushing to the east, he reduced the Angas, and the Bangas, and the Kalingas, and the Mandikas, and the Magadhas. the Karkakhandas; and also included with them the Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered the eastern quarter Karna then presented himself before Batsa-bhumi. And having taken Batsa-bhumi, he reduced Kevali, and Mrittikavati, and Mohana and Patrana, and Tripura, and Kosala,--and compelled all these to pay tribute. Then going to the south, Karna vanquished the mighty charioteers (of that quarter) and in Dakshinatya, the Suta's son entered into conflict with Rukmi. After having fought dreadfully, Rukmi spake to the Suta's son saying, 'O foremost of monarchs, I have been pleased with thy might and prowess. I shall not do thee wrong: I have only fulfilled the vow of a Kshatriya. Gladly will I give thee as many gold coins as thou desirest.' Having met with Rukmi, Karna, repaired to Pandya and the mountain, Sri. And by fighting, he made Karala, king Nila, Venudari's son, and other best of kings living in the southern direction pay tribute. Then going to Sisupala's son, the son of the Suta defeated him and that highly powerful one also brought under his sway all the neighbouring rulers. And, O bull of the Bharata race, having subjugated the Avantis and concluded peace with them, and having met with the Vrishnis, he conquered the west. And, having come to the quarter of Varuna, he made all the Yavana and Varvara kings pay tribute. And, having conquered the entire earth--east, west, north and south--that hero without any aid brought under subjection all the nations of the Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas and the Malavas. And, having conquered the mighty charioteers, headed by the Nagnajitas, the Suta's son brought the Sasakas and the Yavanas under his sway. Having thus conquered and brought under his subjection the world, the mighty charioteer and tiger among men came (back) to Hastinapura. That lord of men, Dhritarashtra's son, accompanied by his father and brothers and friends, came to that mighty bowman, who had arrived, and duly paid homage unto Karna crowned with martial merit. And the king proclaimed his feats, saying, 'What I have not received from either Bhishma, or Drona, or Kripa, or Vahlika, I have received from thee. May good betide thee! What need of speaking at length! Hear my words, O Karna! In thee, O chief of men, I have my refuge. O mighty-armed one. O tiger among men, without doubt all the Pandavas and the other kings crowned with prosperity, come not to a sixteenth part of thee. Do thou, O mighty bowman, O Karna, see Dhritarashtra, and the illustrious Gandhari, as the bearer of the thunderbolt did Aditi.' ""Then, O king, there arose in the city of Hastinapura a clamour, and sounds of Oh! and Alas! and, O lord of men, some of the kings praised him (Karna), while others censured him, while others, again, remained silent. Having thus, O foremost of monarchs, in a short time conquered this earth furnished with mountains and forests and skies, and with oceans, and fields, and filled with high and low tracts, and cities, and replete also with islands. O lord of earth, and brought the monarchs under subjection,--and having gained imperishable wealth, the Suta's son appeared before the king. Then, O represser of foes, entering into the interior of the palace that hero saw Dhritarashtra with Gandhari, O tiger among men, that one conversant with morality took hold of his feet even like a son. And Dhritarashtra embraced him affectionately, and then dismissed him. Ever since that time, O monarch, O Bharata, king Duryodhana and Sakuni, the son of Suvala, thought that Pritha's sons had already been defeated in battle by Karna."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Whom did Karna subdue and bring under his rule during his conquests, and in which directions did he proceed? Answer 1: Karna undertook a series of conquests and brought various regions and kingdoms under his dominion. He first besieged and subdued Drupada, making him contribute wealth and pay tribute. Then he conquered the northern regions, defeating Bhagadatta among others. Karna proceeded to the eastern regions, subjugating Angas, Bangas, Kalingas, Mandikas, Magadhas, and other kingdoms. He continued his conquests by defeating kings inhabiting the Himavat mountains. Moving southward, he conquered the Angas, Bangas, Kalingas, Mandikas, Magadhas, Karkakhandas, Avasiras, Yodhyas, and Ahikshatras. Karna also brought several cities and regions, like Batsa-bhumi, Kevali, Mrittikavati, Mohana, Patrana, Tripura, and Kosala, under his control. Finally, he proceeded to the southern regions, defeating kings and rulers and making them pay tribute. Karna's conquests covered all four directions of the earth. Reference 1: ""And ranging all sides, he conquered and brought under subjection all the kings inhabiting the Himavat... (and) reduced the Angas, and the Bangas, and the Kalingas, and the Mandikas, and the Magadhas... and the Karkakhandas... and the Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered the eastern quarter... he presented himself before Batsa-bhumi... took up the task of subduing kings in the Dakshinatya... reduced the Avantis and concluded peace with them... came to the quarter of Varuna... conquered the Yavana and Varvara kings... conquered the entire earth--east, west, north and south--and the nations of the Mlechchhas... brought the Sasakas and the Yavanas under his sway."" Question 2: How did the people of Hastinapura react to Karna's return and his proclamation of conquests? Answer 2: Upon Karna's return to Hastinapura after his victorious conquests, there was a mixed reaction among the people. Some kings praised him for his achievements, acknowledging his martial merit. Others censured him, and there were differing opinions in the city. Some remained silent, likely unsure of how to react to Karna's accomplishments. Overall, Karna's return and his announcement of his conquests generated a clamor in Hastinapura, reflecting the varied sentiments among its residents. Reference 2: ""Then, O king, there arose in the city of Hastinapura a clamour, and sounds of Oh! and Alas!... some of the kings praised him (Karna), while others censured him, while others, again, remained silent."" Question 3: How did Duryodhana and Sakuni perceive Karna's conquests and what conclusion did they draw from it? Answer 3: Duryodhana and Sakuni perceived Karna's conquests as a significant achievement. They believed that Karna's successes in subjugating various regions and kingdoms demonstrated that the Pandavas had already been defeated in battle by Karna. They thought that Karna's prowess and victories had surpassed those of Bhishma, Drona, Kripa, and other warriors, and this led them to conclude that Karna was their ultimate champion. Reference 3: ""Ever since that time, O monarch, O Bharata, king Duryodhana and Sakuni, the son of Suvala, thought that Pritha's sons had already been defeated in battle by Karna."" Question 4: What was the reaction of Dhritarashtra upon Karna's return, and how did he receive Karna? Answer 4: When Karna returned to Hastinapura after his successful conquests, he was received by Dhritarashtra, the blind king, with affection and honor. Dhritarashtra embraced Karna affectionately, recognizing his valor and achievements. He showed deep respect and admiration for Karna, acknowledging him as a great warrior and leader. Reference 4: ""And Dhritarashtra embraced him affectionately, and then dismissed him. Ever since that time, O monarch, O Bharata, king Duryodhana and Sakuni, the son of Suvala, thought that Pritha's sons had already been defeated in battle by Karna."" Question 5: What did Duryodhana proclaim about Karna's significance and his role in their plans? Answer 5: Duryodhana proclaimed that Karna was his refuge and the key to his success. He believed that Karna surpassed all the Pandavas and other kings in martial prowess and valor. Duryodhana expressed his unwavering faith in Karna, acknowledging him as their ultimate champion and protector. He considered Karna as the one who would Reference 5: ","[0.03306250646710396, -0.1627584844827652, -0.24683548510074615, 0.3280045986175537, 0.3499777615070343, -0.3502565622329712, -0.2790437340736389, 0.2058859020471573, -0.5952795743942261, 0.09853672236204147, -0.14141292870044708, 0.4754665791988373, 0.3175152838230133, -0.3636879622936249, 0.17709249258041382, -0.38016819953918457, -0.054681695997714996, 0.10977168381214142, -0.08351306617259979, 0.0596127063035965, -0.13426440954208374, 0.18799462914466858, -0.38425934314727783, 0.23760773241519928, 0.08725915104150772, -0.08168549835681915, -0.11659667640924454, 0.46064600348472595, -0.2487260401248932, -0.6046682596206665, -0.028338782489299774, -0.06949374079704285, 0.0962502732872963, -0.009418023750185966, -9.867527114693075e-05, -0.28650227189064026, 0.2871943414211273, -0.127322256565094, -0.4223940372467041, 0.14729595184326172, 0.10905880481004715, 0.00017787782417144626, -0.1195305734872818, -0.28138023614883423, 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Now, O best of monarchs, O hero, hath the earth been rid of foes. Do thou rule her even like the mighty-minded Sakra himself, having his foes destroyed."" Vaisampayana continued, ""Having been thus addressed by Karna, the king again spake unto him, saying, 'O bull among men, nothing whatever is unattainable to him who hath thee for refuge, and to whom thou art attached and on whose welfare thou art entirely intent. Now, I have a purpose, which do thou truly listen to. Having beheld that foremost of sacrifices, the mighty Rajasuya, performed by the Pandavas, a desire hath sprung up in me (to celebrate the same). Do thou, O Suta's son, fulfil this desire of mine.' Thus addressed, Karna spake thus unto the king, 'Now that all the rulers of the earth have been brought under thy subjection, do thou summon the principal Brahmanas, and, O best of Kurus, duly procure the articles required for the sacrifice. And, O represser of foes, let Ritwijas as prescribed, and versed in the Vedas, celebrate thy rites according to the ordinance, O king. And, O bull of the Bharata race, let thy great sacrifice also, abounding in meats and drinks, and grand with parts, commence.' ""O king, having been thus addressed by Karna, Dhritarashtra's son summoned the priest, and spake unto him these words, 'Do thou duly and in proper order celebrate for me that best of sacrifices, the Rajasuya furnished with excellent Dakshinas.' Thus accosted, that best of Brahmanas spake unto the king, saying, 'O foremost of the Kauravas, while Yudhishthira is living, that best of sacrifices cannot be performed in thy family, O Prince of kings! Further, O monarch, thy father Dhritarashtra, endued with long life, liveth. For this reason also, O best of kings, this sacrifice cannot be undertaken by thee. There is, O lord, another great sacrifice, resembling the Rajasuya. Do thou, O foremost of kings, celebrate that sacrifice. Listen to these words of mine. All these rulers of the earth, who have, O king, become tributary to thee, will pay thee tribute in gold, both pure and impure. Of that gold, do thou, O best of monarchs, now make the (sacrificial) plough, and do thou, O Bharata, plough the sacrificial compound with it. At that spot, let there commence, O foremost of kings, with due rites, and without any disturbance the sacrifice, sanctified with mantras abounding in edibles. The name of that sacrifice worthy of virtuous persons, is Vaishnava. No person save the ancient Vishnu hath performed it before. This mighty sacrifice vies with that best of sacrifices--the Rajasuya itself. And, further, it liketh us--and it is also for thy welfare (to celebrate it). And, moreover, it is capable of being celebrated without any disturbance. (By undertaking this), thy desire will be fufilled.' ""Having been thus addressed by those Brahmanas, Dhritarashtra's son, the king, spake these words to Karna, his brothers and the son of Suvala, 'Beyond doubt, the words of the Brahmanas are entirely liked by me. If they are relished by you also, express it without delay.' Thus appealed, they all said unto the king, 'So be it.' Then the king one by one appointed persons to their respective tasks; and desired all the artisans to construct the (sacrificial) plough. And, O best of kings, all that had been commanded to be done, was gradually executed."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLIII Vaisampayana continued, ""O king, O lord of men, that slayer of hostile heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava Duryodhana, do thou lay unto thy heart the words that I shall tell thee; and, O represser of foes, after having heard my words, it behoveth thee to act accordingly every way. Now, O best of monarchs, O hero, hath the earth been rid of foes. Do thou rule her even like the mighty-minded Sakra himself, having his foes destroyed."" Vaisampayana continued, ""Having been thus addressed by Karna, the king again spake unto him, saying, 'O bull among men, nothing whatever is unattainable to him who hath thee for refuge, and to whom thou art attached and on whose welfare thou art entirely intent. Now, I have a purpose, which do thou truly listen to. Having beheld that foremost of sacrifices, the mighty Rajasuya, performed by the Pandavas, a desire hath sprung up in me (to celebrate the same). Do thou, O Suta's son, fulfil this desire of mine.' Thus addressed, Karna spake thus unto the king, 'Now that all the rulers of the earth have been brought under thy subjection, do thou summon the principal Brahmanas, and, O best of Kurus, duly procure the articles required for the sacrifice. And, O represser of foes, let Ritwijas as prescribed, and versed in the Vedas, celebrate thy rites according to the ordinance, O king. And, O bull of the Bharata race, let thy great sacrifice also, abounding in meats and drinks, and grand with parts, commence.' ""O king, having been thus addressed by Karna, Dhritarashtra's son summoned the priest, and spake unto him these words, 'Do thou duly and in proper order celebrate for me that best of sacrifices, the Rajasuya furnished with excellent Dakshinas.' Thus accosted, that best of Brahmanas spake unto the king, saying, 'O foremost of the Kauravas, while Yudhishthira is living, that best of sacrifices cannot be performed in thy family, O Prince of kings! Further, O monarch, thy father Dhritarashtra, endued with long life, liveth. For this reason also, O best of kings, this sacrifice cannot be undertaken by thee. There is, O lord, another great sacrifice, resembling the Rajasuya. Do thou, O foremost of kings, celebrate that sacrifice. Listen to these words of mine. All these rulers of the earth, who have, O king, become tributary to thee, will pay thee tribute in gold, both pure and impure. Of that gold, do thou, O best of monarchs, now make the (sacrificial) plough, and do thou, O Bharata, plough the sacrificial compound with it. At that spot, let there commence, O foremost of kings, with due rites, and without any disturbance the sacrifice, sanctified with mantras abounding in edibles. The name of that sacrifice worthy of virtuous persons, is Vaishnava. No person save the ancient Vishnu hath performed it before. This mighty sacrifice vies with that best of sacrifices--the Rajasuya itself. And, further, it liketh us--and it is also for thy welfare (to celebrate it). And, moreover, it is capable of being celebrated without any disturbance. (By undertaking this), thy desire will be fufilled.' ""Having been thus addressed by those Brahmanas, Dhritarashtra's son, the king, spake these words to Karna, his brothers and the son of Suvala, 'Beyond doubt, the words of the Brahmanas are entirely liked by me. If they are relished by you also, express it without delay.' Thus appealed, they all said unto the king, 'So be it.' Then the king one by one appointed persons to their respective tasks; and desired all the artisans to construct the (sacrificial) plough. And, O best of kings, all that had been commanded to be done, was gradually executed."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What desire arose in Duryodhana after witnessing the Pandavas' Rajasuya sacrifice, and how did Karna respond to this desire? Answer 1: After witnessing the Pandavas' Rajasuya sacrifice, Duryodhana expressed a desire to perform a similar sacrifice himself. He approached Karna with this desire, and Karna responded by advising Duryodhana to summon the principal Brahmanas and procure the necessary articles for the sacrifice. Karna encouraged Duryodhana to fulfill his desire and offered his support in making it happen. Reference 1: ""Having been thus addressed by Karna, the king again spake unto him... a desire hath sprung up in me (to celebrate the same). Do thou, O Suta's son, fulfil this desire of mine."" Question 2: Why did the Brahmanas advise Duryodhana against performing the Rajasuya sacrifice, and what alternative did they propose? Answer 2: The Brahmanas advised Duryodhana against performing the Rajasuya sacrifice because Yudhishthira, the eldest of the Pandavas, was still alive and had already performed that great sacrifice. They also mentioned that Dhritarashtra, Duryodhana's father, was still living, making it inappropriate for Duryodhana to perform the Rajasuya in his family. Instead, the Brahmanas suggested an alternative sacrifice called the Vaishnava sacrifice. They explained that this sacrifice could be performed using the gold received as tribute from the rulers who had become tributary to Duryodhana, and it was a suitable and virtuous choice for him. Reference 2: ""While Yudhishthira is living, that best of sacrifices cannot be performed in thy family, O Prince of kings!... There is, O lord, another great sacrifice, resembling the Rajasuya... This mighty sacrifice vies with that best of sacrifices--the Rajasuya itself. And, further, it liketh us--and it is also for thy welfare (to celebrate it)."" Question 3: What was the name of the alternative sacrifice suggested by the Brahmanas, and how did they describe its significance and suitability for Duryodhana? Answer 3: The alternative sacrifice suggested by the Brahmanas was called the Vaishnava sacrifice. They described it as a great sacrifice, worthy of virtuous individuals, and explained that it could be performed using the gold obtained as tribute from the rulers who had submitted to Duryodhana's rule. They emphasized that the Vaishnava sacrifice was comparable to the Rajasuya sacrifice in greatness and significance, and it could be conducted without any disturbance. The Brahmanas assured Duryodhana that celebrating the Vaishnava sacrifice would fulfill his desires and be suitable for his welfare. Reference 3: ""This mighty sacrifice vies with that best of sacrifices--the Rajasuya itself... it liketh us--and it is also for thy welfare (to celebrate it). And, moreover, it is capable of being celebrated without any disturbance."" Question 4: How did Duryodhana and his council respond to the suggestion of performing the Vaishnava sacrifice instead of the Rajasuya? Answer 4: Duryodhana and his council, which included Karna and the son of Suvala (Sakuni), responded favorably to the suggestion of performing the Vaishnava sacrifice. When the Brahmanas proposed this alternative, they all agreed with the idea. Duryodhana accepted the suggestion and expressed his approval, stating that he was entirely in favor of the Brahmanas' words. Subsequently, he began appointing individuals and artisans to carry out the tasks required for the Vaishnava sacrifice. Reference 4: ""Having been thus addressed by those Brahmanas, Dhritarashtra's son, the king, spake these words to Karna, his brothers and the son of Suvala... 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And the exceedingly precious golden plough hath been constructed.' Hearing this, O monarch, that best of kings, Dhritarashtra's son commanded that prime among sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance. And Dhritarashtra, and the illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated Gandhari experienced great delight. And, O foremost of kings, Duryodhana despatched swift messengers to invite the princes and the Brahmanas. And mounting fleet vehicles they went to the (respective) directions assigned to them. Then to a certain messenger on the point of setting out, Dussasana said, 'Go thou speedily to the woods of Dwaita; and in that forest duly invite the Brahmanas and those wicked persons, the Pandavas.' Thereupon, he repaired thither, and bowing down to all the Pandavas, said, 'Having acquired immense wealth by his native prowess, that best of kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a sacrifice. Thither are going from various directions the kings and the Brahmanas. O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra's son, invites you. It behoveth you, therefore, to witness the delightful sacrifice of that monarch.' ""Hearing these words of the messenger, that tiger among kings, the royal Yudhishthira, said, 'By good luck it is that that enhancer of the glory of his ancestors, king Suyodhana is celebrating this best of sacrifices. We should certainly repair thither; but we cannot do now; for till (the completion of) the thirteenth year, we shall have to observe our vow.' Hearing this speech of Yudhishthira the just, Bhima said these words, 'Then will king Yudhishthira the just go thither, when he will cast him (Duryodhana) into the fire kindled by weapons. Do thou say unto Suyodhana. 'When after the expiration of the thirteenth year, that lord of men, the Pandava, will, in the sacrifice of battle, pour upon the Dhritarashtras, the clarified butter of his ire, then will I come!' But the other Pandavas, O king, did not say anything unpleasant. The messenger (on his return) related unto Dhritarashtra's son all as it had fallen out. Then there came to the city of Dhritarashtra many foremost of men, lords of various countries, and highly virtuous Brahmanas. And duly received in order according to the ordinance, those lords of men experienced great delight and were all well-pleased. And that foremost among monarchs--Dhritarashtra--surrounded by all the Kauravas, experienced the height of joy, and spake unto Vidura, saying, 'Do thou, O Kshatta, speedily so act that all persons in the sacrificial compound may be served with food, be refreshed and satisfied.' Thereupon, O represser of foes, assenting to that order, the learned Vidura versed in morality, cheerfully entertained all the orders in proper measure with meat and beverages to eat and drink, and fragrant garland and various kinds of attire. And having constructed pavilions (for their accommodation), that hero and foremost of kings, duly entertained the princes and the Brahmanas by thousands, and also bestowing upon them wealth of various kinds, bade them farewell. And having dismissed all the kings, he entered Hastinapura, surrounded by his brothers, and in company with Karna and Suvala's son."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLIV Vaisampayana continued, ""Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra's son, ""All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata. And the exceedingly precious golden plough hath been constructed.' Hearing this, O monarch, that best of kings, Dhritarashtra's son commanded that prime among sacrifices to be commenced. Then commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance. And Dhritarashtra, and the illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated Gandhari experienced great delight. And, O foremost of kings, Duryodhana despatched swift messengers to invite the princes and the Brahmanas. And mounting fleet vehicles they went to the (respective) directions assigned to them. Then to a certain messenger on the point of setting out, Dussasana said, 'Go thou speedily to the woods of Dwaita; and in that forest duly invite the Brahmanas and those wicked persons, the Pandavas.' Thereupon, he repaired thither, and bowing down to all the Pandavas, said, 'Having acquired immense wealth by his native prowess, that best of kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a sacrifice. Thither are going from various directions the kings and the Brahmanas. O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra's son, invites you. It behoveth you, therefore, to witness the delightful sacrifice of that monarch.' ""Hearing these words of the messenger, that tiger among kings, the royal Yudhishthira, said, 'By good luck it is that that enhancer of the glory of his ancestors, king Suyodhana is celebrating this best of sacrifices. We should certainly repair thither; but we cannot do now; for till (the completion of) the thirteenth year, we shall have to observe our vow.' Hearing this speech of Yudhishthira the just, Bhima said these words, 'Then will king Yudhishthira the just go thither, when he will cast him (Duryodhana) into the fire kindled by weapons. Do thou say unto Suyodhana. 'When after the expiration of the thirteenth year, that lord of men, the Pandava, will, in the sacrifice of battle, pour upon the Dhritarashtras, the clarified butter of his ire, then will I come!' But the other Pandavas, O king, did not say anything unpleasant. The messenger (on his return) related unto Dhritarashtra's son all as it had fallen out. Then there came to the city of Dhritarashtra many foremost of men, lords of various countries, and highly virtuous Brahmanas. And duly received in order according to the ordinance, those lords of men experienced great delight and were all well-pleased. And that foremost among monarchs--Dhritarashtra--surrounded by all the Kauravas, experienced the height of joy, and spake unto Vidura, saying, 'Do thou, O Kshatta, speedily so act that all persons in the sacrificial compound may be served with food, be refreshed and satisfied.' Thereupon, O represser of foes, assenting to that order, the learned Vidura versed in morality, cheerfully entertained all the orders in proper measure with meat and beverages to eat and drink, and fragrant garland and various kinds of attire. And having constructed pavilions (for their accommodation), that hero and foremost of kings, duly entertained the princes and the Brahmanas by thousands, and also bestowing upon them wealth of various kinds, bade them farewell. And having dismissed all the kings, he entered Hastinapura, surrounded by his brothers, and in company with Karna and Suvala's son."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the primary purpose of Duryodhana's sacrifice, and who were the key individuals involved in its organization? Answer 1: The primary purpose of Duryodhana's sacrifice was to celebrate a grand and excellent ritual. The key individuals involved in organizing this sacrifice included Duryodhana, the principal counsellors, highly wise Vidura, and all the artisans who had made preparations for the ritual. Reference 1: ""Then all the artisans, the principal counsellors, and the highly wise Vidura said unto Dhritarashtra's son, 'All the preparations for the excellent sacrifice have been made, O king; and the time also hath come, O Bharata.'"" Question 2: Describe the golden plough used in the sacrifice and its significance. Answer 2: The golden plough used in the sacrifice was exceedingly precious and had been constructed for the occasion. It played a crucial role in the ritual and symbolized the commencement of the sacrifice. This plough was crafted with great care and was an essential element in the ceremonial proceedings. Reference 2: ""Hearing this, O monarch, that best of kings, Dhritarashtra's son commanded that prime among sacrifices to be commenced... And commenced that sacrifice sanctified by mantras, and abounding in edibles, and the son of Gandhari was duly initiated according to the ordinance."" Question 3: How did Duryodhana invite the princes and Brahmanas to his sacrifice, and what message did he send to the Pandavas? Answer 3: Duryodhana dispatched swift messengers to invite the princes and Brahmanas to his sacrifice. These messengers were instructed to go to various directions and invite the attendees. Specifically, when sending a messenger to the Pandavas, Duryodhana asked the messenger to bow down to the Pandavas and convey his invitation. He informed the Pandavas about the grand sacrifice being celebrated by him and requested their presence. Reference 3: ""Thereupon, he repaired thither, and bowing down to all the Pandavas, said... 'O king, I have been sent by the high-souled Kaurava. That king and lord of men, Dhritarashtra's son, invites you. It behoveth you, therefore, to witness the delightful sacrifice of that monarch.'"" Question 4: How did Yudhishthira respond to Duryodhana's invitation to the sacrifice, and what was Bhima's reaction to the invitation? Answer 4: Yudhishthira, upon receiving Duryodhana's invitation, expressed his willingness to attend the sacrifice. However, he mentioned that he and his brothers were bound by a vow and could not attend until the completion of the thirteenth year. Bhima, on the other hand, was more confrontational in his response. He declared that they would attend only after the thirteenth year, during a battle sacrifice when they would pour their ire upon the Dhritarashtras like clarified butter. Reference 4: ""Hearing this speech of Yudhishthira the just, Bhima said these words... 'Do thou say unto Suyodhana. 'When after the expiration of the thirteenth year, that lord of men, the Pandava, will, in the sacrifice of battle, pour upon the Dhritarashtras, the clarified butter of his ire, then will I come!'""","[-0.09491478651762009, -0.08987004309892654, -0.23328129947185516, 0.35035377740859985, 0.4136047959327698, -0.2863612473011017, -0.192302405834198, 0.4354959726333618, -0.29092442989349365, 0.1121390089392662, -0.12752512097358704, 0.38925591111183167, 0.3729700446128845, -0.618312418460846, 0.12077122181653976, -0.28307226300239563, -0.0036789211444556713, -0.08119897544384003, -0.0793931782245636, 0.12561960518360138, -0.20382539927959442, 0.05869186297059059, -0.19534428417682648, 0.2251395732164383, -0.22785568237304688, -0.1784610152244568, -0.015092136338353157, 0.49448397755622864, -0.12369870394468307, -0.572223424911499, -0.13776393234729767, -0.07553955912590027, 0.0123094217851758, 0.17625781893730164, -9.47456355788745e-05, -0.02436579391360283, 0.4326000213623047, 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And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, 'By good luck it is, O king, that thy sacrifice hath been completed without obstruction.' And some, more reckless of speech, that were present there, said unto that lord of the earth, 'Surely this thy sacrifice cannot be compared with Yudhishthira's: nor doth this come up to a sixteenth part of that (sacrifice).' Thus spake unto that king some that were reckless of consequences. His friends, however, said, This sacrifice of thine hath surpassed all others. Yayati and Nahusha, and Mandhata and Bharata, having been sanctified by celebrating such a sacrifice, have all gone to heaven.' Hearing such agreeable words from his friends, that monarch, O bull of the Bharata's race, well-pleased, entered the city and finally his own abode. Then, O king, worshipping the feet of his father and mother and of others headed by Bhishma, Drona and Kripa, and of the wise Vidura, and worshipped in turn by his younger brothers, that delighter of brothers sat down upon an excellent seat, surrounded by the latter. And the Suta's son, rising up, said, 'By good luck it is, O foremost of the Bharata race, that this mighty sacrifice of thine hath been brought to a close. When, however, the sons of Pritha shall have been slain in battle and thou wilt have completed the Rajasuya sacrifice, once again, O lord of men, shall I honour thee thus.' Then that mighty king, the illustrious son of Dhritarashtra, replied unto him, 'Truly hath this been spoken by thee. When, O foremost of men, the wicked-minded Pandavas have been slain, and when also the grand Rajasuya hath been celebrated by me, then thou shalt again, O hero, honour me thus.' And having said this, O Bharata, the Kaurava embraced Karna, and began, O mighty king, to think of the Rajasuya, that foremost of sacrifices. And that best of kings also addressed the Kurus around him, saying, 'When shall I, ye Kauravas, having slain all the Pandavas, celebrate that costly and foremost of sacrifices, the Rajasuya.' Then spake Karna unto him, saying, 'Hear me, O elephant among kings! So long as I do not slay Arjuna, I shall not allow any one to wash my feet, nor shall I taste meat. And I shall observe the Asura vow and whoever may solicit me (for any thing), I never shall say, 'I have it not.' When Karna had thus vowed to slay Phalguna in battle, those mighty charioteers and bowmen, the sons of Dhritarashtra, sent up a loud cheer; and Dhritarashtra's sons thought that the Pandavas had already been conquered. Then that chief of kings, the graceful Duryodhana, leaving those bulls among men, entered his apartment, like the lord Kuvera entering the garden of Chitraratha. And all those mighty bowmen also, O Bharata, went to their respective quarters. ""Meanwhile those mighty bowmen, the Pandavas, excited by the words the messenger had spoken, became anxious, and they did not (from that time) experience the least happiness. Intelligence, further, O foremost of kings, had been brought by spies regarding the vow of the Suta's son to slay Vijaya. Hearing this, O lord of men, Dharma's son became exceedingly anxious. And considering Karna of the impenetrable mail to be of wonderful prowess, and remembering all their woes, he knew no peace. And that high-souled one filled with anxiety, made up his mind to abandon the woods about Dwaitavana abounding with ferocious animals. ""Meanwhile the royal son of Dhritarashtra began to rule the earth, along with his heroic brothers as also with Bhishma and Drona and Kripa. And with the assistance of the Suta's son crowned with martial glory, Duryodhana remained ever intent on the welfare of the rulers of the earth, and he worshipped the foremost of Brahmanas by celebrating sacrifices with profuse gifts. And that hero and subduer of foes, O king, was engaged in doing good to his brothers, concluding for certain in his mind that giving and enjoying are the only use of riches."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLV Vaisampayana said, ""While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess. And others also eulogized that mighty bowman and foremost of kings. And sprinkling over him fried paddy and sandal paste the citizens said, 'By good luck it is, O king, that thy sacrifice hath been completed without obstruction.' And some, more reckless of speech, that were present there, said unto that lord of the earth, 'Surely this thy sacrifice cannot be compared with Yudhishthira's: nor doth this come up to a sixteenth part of that (sacrifice).' Thus spake unto that king some that were reckless of consequences. His friends, however, said, This sacrifice of thine hath surpassed all others. Yayati and Nahusha, and Mandhata and Bharata, having been sanctified by celebrating such a sacrifice, have all gone to heaven.' Hearing such agreeable words from his friends, that monarch, O bull of the Bharata's race, well-pleased, entered the city and finally his own abode. Then, O king, worshipping the feet of his father and mother and of others headed by Bhishma, Drona and Kripa, and of the wise Vidura, and worshipped in turn by his younger brothers, that delighter of brothers sat down upon an excellent seat, surrounded by the latter. And the Suta's son, rising up, said, 'By good luck it is, O foremost of the Bharata race, that this mighty sacrifice of thine hath been brought to a close. When, however, the sons of Pritha shall have been slain in battle and thou wilt have completed the Rajasuya sacrifice, once again, O lord of men, shall I honour thee thus.' Then that mighty king, the illustrious son of Dhritarashtra, replied unto him, 'Truly hath this been spoken by thee. When, O foremost of men, the wicked-minded Pandavas have been slain, and when also the grand Rajasuya hath been celebrated by me, then thou shalt again, O hero, honour me thus.' And having said this, O Bharata, the Kaurava embraced Karna, and began, O mighty king, to think of the Rajasuya, that foremost of sacrifices. And that best of kings also addressed the Kurus around him, saying, 'When shall I, ye Kauravas, having slain all the Pandavas, celebrate that costly and foremost of sacrifices, the Rajasuya.' Then spake Karna unto him, saying, 'Hear me, O elephant among kings! So long as I do not slay Arjuna, I shall not allow any one to wash my feet, nor shall I taste meat. And I shall observe the Asura vow and whoever may solicit me (for any thing), I never shall say, 'I have it not.' When Karna had thus vowed to slay Phalguna in battle, those mighty charioteers and bowmen, the sons of Dhritarashtra, sent up a loud cheer; and Dhritarashtra's sons thought that the Pandavas had already been conquered. Then that chief of kings, the graceful Duryodhana, leaving those bulls among men, entered his apartment, like the lord Kuvera entering the garden of Chitraratha. And all those mighty bowmen also, O Bharata, went to their respective quarters. ""Meanwhile those mighty bowmen, the Pandavas, excited by the words the messenger had spoken, became anxious, and they did not (from that time) experience the least happiness. Intelligence, further, O foremost of kings, had been brought by spies regarding the vow of the Suta's son to slay Vijaya. Hearing this, O lord of men, Dharma's son became exceedingly anxious. And considering Karna of the impenetrable mail to be of wonderful prowess, and remembering all their woes, he knew no peace. And that high-souled one filled with anxiety, made up his mind to abandon the woods about Dwaitavana abounding with ferocious animals. ""Meanwhile the royal son of Dhritarashtra began to rule the earth, along with his heroic brothers as also with Bhishma and Drona and Kripa. And with the assistance of the Suta's son crowned with martial glory, Duryodhana remained ever intent on the welfare of the rulers of the earth, and he worshipped the foremost of Brahmanas by celebrating sacrifices with profuse gifts. And that hero and subduer of foes, O king, was engaged in doing good to his brothers, concluding for certain in his mind that giving and enjoying are the only use of riches."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the citizens and panegyrists react when Duryodhana returned to the city after completing his sacrifice, and what were the contrasting opinions expressed? Answer 1: When Duryodhana returned to the city after completing his sacrifice, the citizens eulogized him, sprinkled fried paddy and sandal paste over him, and praised his unfailing prowess. Some people recklessly compared his sacrifice to Yudhishthira's and suggested that it did not measure up. However, his friends praised his sacrifice, equating it to the great sacrifices of past kings like Yayati, Nahusha, Mandhata, and Bharata. Reference 1: ""While, O great king, Duryodhana was entering (the city), the panegyrists eulogized the prince of unfailing prowess... And some, more reckless of speech, that were present there, said unto that lord of the earth, 'Surely this thy sacrifice cannot be compared with Yudhishthira's: nor doth this come up to a sixteenth part of that (sacrifice).'"" Question 2: Describe the scene when Duryodhana returned home after the sacrifice. Who did he worship, and what discussions took place? Answer 2: After completing the sacrifice, Duryodhana returned home and worshipped the feet of his father, mother, Bhishma, Drona, Kripa, and the wise Vidura. He was surrounded by his younger brothers and sat on an excellent seat. Karna, rising up, expressed his pleasure at the successful completion of the sacrifice and vowed to honor Duryodhana similarly after the Pandavas were slain. The discussions revolved around Duryodhana's desire to celebrate the Rajasuya sacrifice after defeating the Pandavas. Reference 2: ""Then, O king, worshipping the feet of his father and mother and of others headed by Bhishma, Drona and Kripa, and of the wise Vidura, and worshipped in turn by his younger brothers, that delighter of brothers sat down upon an excellent seat, surrounded by the latter... Then spake Karna unto him, saying, 'Hear me, O elephant among kings!'"" Question 3: What vow did Karna make regarding Arjuna, and how did the Kauravas react to this vow? Answer 3: Karna vowed that he would not allow anyone to wash his feet or taste meat until he had slain Arjuna in battle. He also pledged to observe the Asura vow and never deny any request from others. Upon hearing this vow, the sons of Dhritarashtra, the Kauravas, cheered loudly and believed that the Pandavas had already been defeated. Reference 3: ""When Karna had thus vowed to slay Phalguna in battle, those mighty charioteers and bowmen, the sons of Dhritarashtra, sent up a loud cheer; and Dhritarashtra's sons thought that the Pandavas had already been conquered."" Question 4: How did Duryodhana rule the earth after completing the sacrifice, and what was his focus? Answer 4: After completing the sacrifice, Duryodhana ruled the earth along with his heroic brothers, Bhishma, Drona, and Kripa. He was intent on the welfare of the rulers of the earth and celebrated sacrifices with profuse gifts. Duryodhana's primary focus was on doing good to his brothers and the Brahmanas, and he actively worked towards maintaining and expanding his authority as the ruler. Reference 4: ""Meanwhile the royal son of Dhritarashtra began to rule the earth, along with his heroic brothers as also with Bhishma and Drona and Kripa. And with the assistance of the Suta's son crowned with martial glory, Duryodhana remained ever intent on the welfare of the rulers of the earth, and he worshipped the foremost of Brahmanas by celebrating sacrifices with profuse gifts.""","[-0.14238673448562622, -0.20004910230636597, -0.2378978580236435, 0.1302885264158249, 0.46815404295921326, -0.2857033312320709, -0.2603749632835388, 0.173406183719635, -0.5976177453994751, 0.12664465606212616, -0.16784058511257172, 0.461500883102417, 0.4079038202762604, -0.5494164228439331, 0.1674913763999939, -0.21337959170341492, -0.0960787683725357, 0.06659366935491562, -0.35959699749946594, 0.05561091750860214, -0.17294934391975403, -0.03199925646185875, -0.0761740654706955, 0.24357327818870544, 0.05727256089448929, -0.050158318132162094, 0.028271282091736794, 0.32864370942115784, -0.2293175607919693, -0.6231279373168945, 0.004697033204138279, -0.19161631166934967, 0.14481733739376068, 0.12257153540849686, -9.861341095529497e-05, 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It behoveth thee to tell me this.' Vaisampayana said, ""Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams. To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, 'Tell me what ye wish to say. Who are ye? And what do ye desire?' Thus accosted by Kunti's son--the illustrious Pandava, those deer, the remnant of those that had been slaughtered, replied unto him, saying, 'We are, O Bharata, those deer that are still alive after them that had been slaughtered. We shall be exterminated totally. Therefore, do thou change thy residence. O mighty king, all thy brothers are heroes, conversant with weapons; they have thinned the ranks of the rangers of the forest. We few--the remnants,--O mighty-minded one, remain like seed. By thy favour, O king of kings, let us increase.' Seeing these deer, which remained like seed after the rest had been destroyed trembling and afflicted with fear, Yudhishthira the just was greatly affected with grief. And the king, intent on the welfare of all creatures, said unto them, 'So be it. I shall act as ye have said.' Awaking after such a vision, that excellent king, moved by pity towards the deer, thus spake unto his brothers assembled there, 'Those deer that are alive after them that have been slaughtered, accosted me at night, after I had awakened, saying, 'We remain like the cues of our lines. Blest be thou! Do thou have compassion on us.' And they have spoken truly. We ought to feel pity for the dwellers of the forest. We have been feeding on them for a year together and eight months. Let us, therefore, again (repair) to the romantic Kamyakas, that best of forests abounding in wild animals, situated at the head of the desert, near lake Trinavindu. And there let us pleasantly pass the rest of our time.' Then, O king, the Pandavas versed in morality, swiftly departed (thence), accompanied by the Brahmanas and all those that lived with them, and followed by Indrasena and other retainers. And proceeding along the roads walked (by travellers), furnished with excellent corn and clear water, they at length beheld the sacred asylum of Kamyaka endued with ascetic merit. And as pious men enter the celestial regions, those foremost of the Bharata race, the Kauravas, surrounded by those bulls among Brahmanas entered that forest."" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLVI Janamejaya said, 'After having delivered Duryodhana, what did the mighty sons of Pandu do in that forest? It behoveth thee to tell me this.' Vaisampayana said, ""Once on a time, as Yudhishthira lay down at night in the Dwaita woods, some deer, with accents choked in tears, presented themselves before him in his dreams. To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, 'Tell me what ye wish to say. Who are ye? And what do ye desire?' Thus accosted by Kunti's son--the illustrious Pandava, those deer, the remnant of those that had been slaughtered, replied unto him, saying, 'We are, O Bharata, those deer that are still alive after them that had been slaughtered. We shall be exterminated totally. Therefore, do thou change thy residence. O mighty king, all thy brothers are heroes, conversant with weapons; they have thinned the ranks of the rangers of the forest. We few--the remnants,--O mighty-minded one, remain like seed. By thy favour, O king of kings, let us increase.' Seeing these deer, which remained like seed after the rest had been destroyed trembling and afflicted with fear, Yudhishthira the just was greatly affected with grief. And the king, intent on the welfare of all creatures, said unto them, 'So be it. I shall act as ye have said.' Awaking after such a vision, that excellent king, moved by pity towards the deer, thus spake unto his brothers assembled there, 'Those deer that are alive after them that have been slaughtered, accosted me at night, after I had awakened, saying, 'We remain like the cues of our lines. Blest be thou! Do thou have compassion on us.' And they have spoken truly. We ought to feel pity for the dwellers of the forest. We have been feeding on them for a year together and eight months. Let us, therefore, again (repair) to the romantic Kamyakas, that best of forests abounding in wild animals, situated at the head of the desert, near lake Trinavindu. And there let us pleasantly pass the rest of our time.' Then, O king, the Pandavas versed in morality, swiftly departed (thence), accompanied by the Brahmanas and all those that lived with them, and followed by Indrasena and other retainers. And proceeding along the roads walked (by travellers), furnished with excellent corn and clear water, they at length beheld the sacred asylum of Kamyaka endued with ascetic merit. And as pious men enter the celestial regions, those foremost of the Bharata race, the Kauravas, surrounded by those bulls among Brahmanas entered that forest."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What request did the deer make to Yudhishthira in his dream, and what was his response? Answer 1: In Yudhishthira's dream, the deer, who were the remnants of those that had been slaughtered, expressed their fear of being exterminated and asked him to change his residence to protect them. Yudhishthira, moved by compassion, agreed to their request and promised to act as they had asked. Reference 1: ""To them standing with joined hands, their bodies trembling all over that foremost of monarchs said, 'Tell me what ye wish to say... By thy favour, O king of kings, let us increase.'"" Question 2: Why did Yudhishthira decide to leave the Dwaita woods and return to the Kamyaka forest? Answer 2: Yudhishthira decided to leave the Dwaita woods and return to the Kamyaka forest after a vision in which the surviving deer, whom they had spared, expressed their fear of extinction. Feeling pity for the creatures of the forest and realizing that they had been feeding on them for over a year, Yudhishthira decided to move to the Kamyaka forest, which was a romantic forest rich in wildlife and situated near Lake Trinavindu. Reference 2: ""Awaking after such a vision, that excellent king, moved by pity towards the deer, thus spake unto his brothers assembled there... Let us, therefore, again (repair) to the romantic Kamyakas, that best of forests abounding in wild animals..."" Question 3: How did the Pandavas, accompanied by Brahmanas and their retainers, proceed to the Kamyaka forest? Answer 3: The Pandavas, accompanied by Brahmanas and their retainers, departed swiftly from the Dwaita woods and followed the roads frequented by travelers. They were well-provisioned with excellent food and clear water for their journey. Eventually, they reached the sacred asylum of Kamyaka, which was known for its ascetic merit. Reference 3: ""Then, O king, the Pandavas versed in morality, swiftly departed (thence), accompanied by the Brahmanas and all those that lived with them, and followed by Indrasena and other retainers. And proceeding along the roads walked (by travelers), furnished with excellent corn and clear water, they at length beheld the sacred asylum of Kamyaka endued with ascetic merit.""","[0.17557519674301147, -0.23765796422958374, -0.29444441199302673, 0.15942613780498505, 0.3382136821746826, -0.2741501033306122, -0.05642786622047424, 0.23273293673992157, -0.45234233140945435, -0.14896723628044128, -0.06617198884487152, 0.3591805100440979, 0.10957463830709457, -0.5707483887672424, 0.015675246715545654, -0.31766825914382935, 0.11596068739891052, 0.00938818696886301, -0.16815952956676483, -0.05724906921386719, -0.10215186327695847, 0.11897801607847214, -0.01026076078414917, 0.3286408483982086, -0.07570188492536545, -0.3693905770778656, -0.1762200891971588, 0.6256163120269775, -0.027842795476317406, -0.3904074728488922, -0.007175506092607975, -0.24583351612091064, 0.08462397754192352, -0.030787969008088112, -9.578659955877811e-05, -0.18232932686805725, 0.27196404337882996, 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And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots. And that royal sage, the mighty-armed Yudhishthira, reflecting that the extremity of misery that had befallen his brothers, was owing to his own fault, and remembering those sufferings that had arisen from his act of gambling, could not sleep peacefully. And he felt as if his heart had been pierced with a lance. And remembering the harsh words of the Suta's son, the Pandava, repressing the venom of his wrath, passed his time in humble guise, sighing heavily. And Arjuna and both the twins and the illustrious Draupadi, and the mighty Bhima--he that was strongest of all men--experienced the most poignant pain in casting their eyes on Yudhishthira. And thinking that a short time only remained (of their exile), those bulls among men, influenced by rage and hope and by resorting to various exertions and endeavours, made their bodies assume almost different shapes. ""After a little while, that mighty ascetic, Vyasa, the son of Satyavati, came there to see the Pandavas. And seeing him approach, Kunti's son, Yudhishthira, stepped forward, and duly received that high-souled one. And having gratified Vyasa by bowing down unto him, Pandu's son of subdued senses, after the Rishi had been seated, sat down before him, desirous of listening to him. And beholding his grandsons lean and living in the forest on the produce of the wilderness, that mighty sage, moved by compassion, said these words, in accents choked in tears, 'O mighty-armed Yudhishthira, O thou best of virtuous persons, those men that do not perform ascetic austerities never attain great happiness in this world. People experience happiness and misery by turns; for surely, O bull among men, no man ever enjoyeth unbroken happiness. A wise man endued with high wisdom, knowing that life hath its ups and downs, is neither filled with joy nor with grief. When happiness cometh, one should enjoy it; when misery cometh, one should bear it, as a sower of crops must bide his season. Nothing is superior to asceticism: by asceticism one acquireth mighty fruit. Do thou know, O Bharata, that there is nothing that asceticism cannot achieve. Truth, sincerity, freedom from anger, justice, self-control, restraint of the faculties, immunity from malice, guilelessness, sanctity, and mortification of the senses, these, O mighty monarch, purify a person of meritorious acts. Foolish persons addicted to vice and bestial ways, attain to brutish births in after life and never enjoy happiness. The fruit of acts done in this world is reaped in the next. Therefore should one restrain his body by asceticism and the observance of vows. And, O king, free from guile and with a cheerful spirit, one should, according to his power, bestow gifts, after going down to the recipient and paying him homage. A truth-telling person attaineth a life devoid of trouble. A person void of anger attaineth sincerity, and one free from malice acquireth supreme contentment. A person who hath subdued his senses and his inner faculties, never knoweth tribulation; nor is a person of subdued senses affected by sorrow at the height of other's prosperity. A man who giveth everyone his due, and the bestower of boons, attain happiness, and come by every object of enjoyment; while a man free from envy reapeth perfect ease. He that honoureth those to whom honour is due, attaineth birth in an illustrious line; and he that hath subdued his senses, never cometh by misfortune. A man whose mind followeth good, after having paid his debt to nature, is on this account, born again endued with a righteous mind.' ""Yudhishthira said, 'O eminently virtuous one, O mighty sage, of the bestowal of gifts and the observance of asceticism, which is of greater efficacy in the next world, and which, harder of practice?' ""Vyasa said, 'There is nothing, O child, in this world harder to practise than charity. Men greatly thirst after wealth, and wealth also is gotten with difficulty. Nay, renouncing even dear life itself, heroic men, O magnanimous one, enter into the depths of the sea and the forest for the sake of wealth. For wealth, some betake themselves to agriculture and the tending of kine, and some enter into servitude. Therefore, it is extremely difficult to part with wealth that is obtained with such trouble. Since nothing is harder to practise than charity, therefore, in my opinion, even the bestowal of boons is superior to everything. Specially is this to be borne in mind that well-earned gains should, in proper time and place, be given away to pious men. But the bestowal of ill-gotten gains can never rescue the giver from the evil of rebirth. It hath been declared, O Yudhishthira, that by bestowing, in a pure spirit, even a slight gift in due time and to a fit recipient, a man attaineth inexhaustible fruit in the next world. In this connection is instanced the old story regarding the fruit obtained by Mudgala, for having given away only a drona of corn.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLVII Vaisampayana continued, ""Dwelling in the woods, O bull of the Bharata race, the high-souled Pandavas spent one and ten years in a miserable plight. And although deserving of happiness, those foremost of men, brooding over their circumstances, passed their days miserably, living on fruits and roots. And that royal sage, the mighty-armed Yudhishthira, reflecting that the extremity of misery that had befallen his brothers, was owing to his own fault, and remembering those sufferings that had arisen from his act of gambling, could not sleep peacefully. And he felt as if his heart had been pierced with a lance. And remembering the harsh words of the Suta's son, the Pandava, repressing the venom of his wrath, passed his time in humble guise, sighing heavily. And Arjuna and both the twins and the illustrious Draupadi, and the mighty Bhima--he that was strongest of all men--experienced the most poignant pain in casting their eyes on Yudhishthira. And thinking that a short time only remained (of their exile), those bulls among men, influenced by rage and hope and by resorting to various exertions and endeavours, made their bodies assume almost different shapes. ""After a little while, that mighty ascetic, Vyasa, the son of Satyavati, came there to see the Pandavas. And seeing him approach, Kunti's son, Yudhishthira, stepped forward, and duly received that high-souled one. And having gratified Vyasa by bowing down unto him, Pandu's son of subdued senses, after the Rishi had been seated, sat down before him, desirous of listening to him. And beholding his grandsons lean and living in the forest on the produce of the wilderness, that mighty sage, moved by compassion, said these words, in accents choked in tears, 'O mighty-armed Yudhishthira, O thou best of virtuous persons, those men that do not perform ascetic austerities never attain great happiness in this world. People experience happiness and misery by turns; for surely, O bull among men, no man ever enjoyeth unbroken happiness. A wise man endued with high wisdom, knowing that life hath its ups and downs, is neither filled with joy nor with grief. When happiness cometh, one should enjoy it; when misery cometh, one should bear it, as a sower of crops must bide his season. Nothing is superior to asceticism: by asceticism one acquireth mighty fruit. Do thou know, O Bharata, that there is nothing that asceticism cannot achieve. Truth, sincerity, freedom from anger, justice, self-control, restraint of the faculties, immunity from malice, guilelessness, sanctity, and mortification of the senses, these, O mighty monarch, purify a person of meritorious acts. Foolish persons addicted to vice and bestial ways, attain to brutish births in after life and never enjoy happiness. The fruit of acts done in this world is reaped in the next. Therefore should one restrain his body by asceticism and the observance of vows. And, O king, free from guile and with a cheerful spirit, one should, according to his power, bestow gifts, after going down to the recipient and paying him homage. A truth-telling person attaineth a life devoid of trouble. A person void of anger attaineth sincerity, and one free from malice acquireth supreme contentment. A person who hath subdued his senses and his inner faculties, never knoweth tribulation; nor is a person of subdued senses affected by sorrow at the height of other's prosperity. A man who giveth everyone his due, and the bestower of boons, attain happiness, and come by every object of enjoyment; while a man free from envy reapeth perfect ease. He that honoureth those to whom honour is due, attaineth birth in an illustrious line; and he that hath subdued his senses, never cometh by misfortune. A man whose mind followeth good, after having paid his debt to nature, is on this account, born again endued with a righteous mind.' ""Yudhishthira said, 'O eminently virtuous one, O mighty sage, of the bestowal of gifts and the observance of asceticism, which is of greater efficacy in the next world, and which, harder of practice?' ""Vyasa said, 'There is nothing, O child, in this world harder to practise than charity. Men greatly thirst after wealth, and wealth also is gotten with difficulty. Nay, renouncing even dear life itself, heroic men, O magnanimous one, enter into the depths of the sea and the forest for the sake of wealth. For wealth, some betake themselves to agriculture and the tending of kine, and some enter into servitude. Therefore, it is extremely difficult to part with wealth that is obtained with such trouble. Since nothing is harder to practise than charity, therefore, in my opinion, even the bestowal of boons is superior to everything. Specially is this to be borne in mind that well-earned gains should, in proper time and place, be given away to pious men. But the bestowal of ill-gotten gains can never rescue the giver from the evil of rebirth. It hath been declared, O Yudhishthira, that by bestowing, in a pure spirit, even a slight gift in due time and to a fit recipient, a man attaineth inexhaustible fruit in the next world. In this connection is instanced the old story regarding the fruit obtained by Mudgala, for having given away only a drona of corn.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice did Sage Vyasa give to Yudhishthira regarding happiness and the practice of asceticism? Answer 1: Sage Vyasa advised Yudhishthira that asceticism is essential for attaining great happiness in life. He emphasized that life has its ups and downs, and a wise person should remain equanimous, enjoying happiness when it comes and bearing misery patiently. Asceticism, according to Vyasa, purifies a person and enables them to achieve mighty results. He stressed the importance of truth, sincerity, self-control, and other virtuous qualities as means to attain happiness. Reference 1: ""People experience happiness and misery by turns... Nothing is superior to asceticism... Truth, sincerity, freedom from anger, justice, self-control, restraint of the faculties... purify a person of meritorious acts."" Question 2: What did Sage Vyasa say about the difficulty of practising charity and the significance of giving away well-earned wealth? Answer 2: Sage Vyasa explained to Yudhishthira that charity is one of the hardest practices in the world because people deeply desire wealth, and acquiring it is often challenging. He noted that individuals go to great lengths to accumulate wealth, even risking their lives. Therefore, giving away wealth, especially when it has been earned with difficulty, is a significant act. Vyasa believed that well-earned wealth, when given to righteous recipients in a pure spirit and at the right time and place, yields inexhaustible rewards in the next world. However, giving away ill-gotten wealth cannot rescue a person from the cycle of rebirth. Reference 2: ""There is nothing, O child, in this world harder to practise than charity... Therefore, it is extremely difficult to part with wealth that is obtained with such trouble... But the bestowal of ill-gotten gains can never rescue the giver from the evil of rebirth."" Question 3: What story did Vyasa share with Yudhishthira to illustrate the rewards of giving even a small gift in the right spirit and to the right recipient? Answer 3: Sage Vyasa shared the story of Mudgala to illustrate the rewards of giving a small gift with a pure spirit and to a deserving recipient. According to the story, Mudgala gave away only a drona (a unit of measurement) of corn, but because he did so in the right manner and at the appropriate time, he obtained inexhaustible fruit in the next world. This story emphasized the importance of the sincerity and purity of intention in charitable acts. Reference 3: ""In this connection is instanced the old story regarding the fruit obtained by Mudgala, for having given away only a drona of corn.""","[-0.013326950371265411, -0.043988410383462906, -0.24200667440891266, 0.21239766478538513, 0.6288471221923828, -0.13065798580646515, -0.14752548933029175, 0.2525861859321594, -0.37202367186546326, 0.12309179455041885, -0.006043727975338697, 0.33124104142189026, 0.05356793850660324, -0.6302895545959473, 0.020450210198760033, -0.44851240515708923, -0.03065989539027214, 0.12676402926445007, -0.07913647592067719, -0.06608656793832779, -0.21516206860542297, 0.1621202677488327, -0.06765604019165039, 0.34898054599761963, -0.032742127776145935, -0.3471139669418335, 0.09527353942394257, 0.593696117401123, -0.042524196207523346, -0.4420481026172638, 0.018009928986430168, -0.26017504930496216, -0.10100086033344269, 0.16366423666477203, -9.730875899549574e-05, -0.15441270172595978, 0.29145288467407227, 0.07409030944108963, -0.1661779284477234, 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And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit with whose practices the possessor himself of the six attributes, witnessing everything, was well pleased."" ""Vyasa said, 'There lived, O king, in Kurukshetra a virtuous man (sage), Mudgala by name. And he was truthful, and free from malice, and of subdued senses. And he used to lead the Sila and Unchha modes of life. And although living like a pigeon, yet that one of mighty austerities entertained his guests, celebrated the sacrifice called Istikrita, and performed other rites. And that sage together with his son and wife, ate for a fortnight, and during the other fortnight led the life of a pigeon, collecting a drona of corn. And celebrating the Darsa and Paurnamasya sacrifices, that one devoid of guile, used to pass his days by taking the food that remained after the deities and the guests had eaten. And on auspicious lunar days, that lord of the three worlds, Indra himself, accompanied by the celestials used, O mighty monarch, to partake of the food offered at his sacrifice. And that one, having adopted the life of a Muni, with a cheerful heart entertained his guests also with food on such days. And as that high-souled one distributed his food with alacrity, the remainder of the drona of corn increased as soon as a guest appeared. And by virtue of the pure spirit in which the sage gave a way, that food of his increased so much that hundreds upon hundreds of learned Brahmanas were fed with it. ""And, O king, it came to pass that having heard of the virtuous Mudgala observant of vows, the Muni Durvasa, having space alone for his covering, his accoutrements worn like that of maniac, and his head bare of hair, came there, uttering, O Pandava various insulting words. And having arrived there that best of Munis said unto the Brahmana. 'Know thou, O foremost of Brahmanas, that I have come hither seeking for food. Thereupon Mudgala said unto the sage, 'Thou art welcome!' And then offering to that maniac of an ascetic affected by hunger, water to wash his feet and mouth, that one observant of the vow of feeding guests, respectfully placed before him excellent fare. Affected by hunger, the frantic Rishi completely exhausted the food that had been offered unto him. Thereupon, Mudgala furnished him again with food. Then having eaten up all that food, he besmeared his body with the unclean orts and went away as he had come. In this manner, during the next season, he came again and ate up all the food supplied by that wise one leading the Unchha mode of life. Thereupon, without partaking any food himself, the sage Mudgala again became engaged in collecting corn, following the Unchha mode. Hunger could not disturb his equanimity. Nor could anger, nor guile, nor a sense of degradation, nor agitation, enter into the heart of that best of Brahmanas leading the Unchha mode of life along with his son and his wife. In this way, Durvasa having made up his mind, during successive seasons presented himself for six several times before that best of sages living according to the Unchha mode; yet that Muni could not perceive any agitation in Mudgala's heart; and he found the pure heart of the pure-souled ascetic always pure. Thereupon, well-pleased, the sage addressed Mudgala, saying, There is not another guileless and charitable being like thee on earth. The pangs of hunger drive away to a distance the sense of righteousness and deprive people of all patience. The tongue, loving delicacies, attracteth men towards them. Life is sustained by food. The mind, moreover, is fickle, and it is hard to keep it in subjection. The concentration of the mind and of the senses surely constitutes ascetic austerities. It must be hard to renounce in a pure spirit a thing earned by pains. Yet, O pious one, all this hath been duly achieved by thee. In thy company we feel obliged and gratified. Self-restraint, fortitude, justice, control of the senses and of faculties, mercy, and virtue, all these are established in thee. Thou hast by the deeds conquered the different worlds and have thereby obtained admission into paths of beautitude. Ah! even the dwellers of heaven are proclaiming thy mighty deeds of charity. O thou observant of vows, thou shalt go to heaven even in thine own body. ""Whilst the Muni Durvasa was speaking thus, a celestial messenger appeared before Mudgala, upon a car yoked with swans and cranes, hung with a neat work of bells, scented with divine fragrance, painted picturesquely, and possessed of the power of going everywhere at will. And he addressed the Brahmana sage, saying, 'O sage, do thou ascend into this chariot earned by thy acts. Thou hast attained the fruit of thy asceticism!' ""As the messenger of the gods was speaking thus, the sage told him, 'O divine messenger, I desire that thou mayst describe unto me the attributes of those that reside there. What are their austerities, and what their purposes? And, O messenger of the gods, what constitutes happiness in heaven, and what are the disadvantages thereof? It is declared by virtuous men of good lineage that friendship with pious people is contracted by only walking with them seven paces. O lord, in the name of that friendship I ask thee, 'Do thou without hesitation tell me the truth, and that which is good for me now. Having heard thee, I shall, according to thy words, ascertain the course I ought to follow.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLVIII Yudhishthira said, ""Why did that high-souled one give away a drona of corn? And, O eminently pious one, to whom and in what prescribed way did he give it? Do thou tell me this. Surely, I consider the life of that virtuous person as having borne fruit with whose practices the possessor himself of the six attributes, witnessing everything, was well pleased."" ""Vyasa said, 'There lived, O king, in Kurukshetra a virtuous man (sage), Mudgala by name. And he was truthful, and free from malice, and of subdued senses. And he used to lead the Sila and Unchha modes of life. And although living like a pigeon, yet that one of mighty austerities entertained his guests, celebrated the sacrifice called Istikrita, and performed other rites. And that sage together with his son and wife, ate for a fortnight, and during the other fortnight led the life of a pigeon, collecting a drona of corn. And celebrating the Darsa and Paurnamasya sacrifices, that one devoid of guile, used to pass his days by taking the food that remained after the deities and the guests had eaten. And on auspicious lunar days, that lord of the three worlds, Indra himself, accompanied by the celestials used, O mighty monarch, to partake of the food offered at his sacrifice. And that one, having adopted the life of a Muni, with a cheerful heart entertained his guests also with food on such days. And as that high-souled one distributed his food with alacrity, the remainder of the drona of corn increased as soon as a guest appeared. And by virtue of the pure spirit in which the sage gave a way, that food of his increased so much that hundreds upon hundreds of learned Brahmanas were fed with it. ""And, O king, it came to pass that having heard of the virtuous Mudgala observant of vows, the Muni Durvasa, having space alone for his covering, his accoutrements worn like that of maniac, and his head bare of hair, came there, uttering, O Pandava various insulting words. And having arrived there that best of Munis said unto the Brahmana. 'Know thou, O foremost of Brahmanas, that I have come hither seeking for food. Thereupon Mudgala said unto the sage, 'Thou art welcome!' And then offering to that maniac of an ascetic affected by hunger, water to wash his feet and mouth, that one observant of the vow of feeding guests, respectfully placed before him excellent fare. Affected by hunger, the frantic Rishi completely exhausted the food that had been offered unto him. Thereupon, Mudgala furnished him again with food. Then having eaten up all that food, he besmeared his body with the unclean orts and went away as he had come. In this manner, during the next season, he came again and ate up all the food supplied by that wise one leading the Unchha mode of life. Thereupon, without partaking any food himself, the sage Mudgala again became engaged in collecting corn, following the Unchha mode. Hunger could not disturb his equanimity. Nor could anger, nor guile, nor a sense of degradation, nor agitation, enter into the heart of that best of Brahmanas leading the Unchha mode of life along with his son and his wife. In this way, Durvasa having made up his mind, during successive seasons presented himself for six several times before that best of sages living according to the Unchha mode; yet that Muni could not perceive any agitation in Mudgala's heart; and he found the pure heart of the pure-souled ascetic always pure. Thereupon, well-pleased, the sage addressed Mudgala, saying, There is not another guileless and charitable being like thee on earth. The pangs of hunger drive away to a distance the sense of righteousness and deprive people of all patience. The tongue, loving delicacies, attracteth men towards them. Life is sustained by food. The mind, moreover, is fickle, and it is hard to keep it in subjection. The concentration of the mind and of the senses surely constitutes ascetic austerities. It must be hard to renounce in a pure spirit a thing earned by pains. Yet, O pious one, all this hath been duly achieved by thee. In thy company we feel obliged and gratified. Self-restraint, fortitude, justice, control of the senses and of faculties, mercy, and virtue, all these are established in thee. Thou hast by the deeds conquered the different worlds and have thereby obtained admission into paths of beautitude. Ah! even the dwellers of heaven are proclaiming thy mighty deeds of charity. O thou observant of vows, thou shalt go to heaven even in thine own body. ""Whilst the Muni Durvasa was speaking thus, a celestial messenger appeared before Mudgala, upon a car yoked with swans and cranes, hung with a neat work of bells, scented with divine fragrance, painted picturesquely, and possessed of the power of going everywhere at will. And he addressed the Brahmana sage, saying, 'O sage, do thou ascend into this chariot earned by thy acts. Thou hast attained the fruit of thy asceticism!' ""As the messenger of the gods was speaking thus, the sage told him, 'O divine messenger, I desire that thou mayst describe unto me the attributes of those that reside there. What are their austerities, and what their purposes? And, O messenger of the gods, what constitutes happiness in heaven, and what are the disadvantages thereof? It is declared by virtuous men of good lineage that friendship with pious people is contracted by only walking with them seven paces. O lord, in the name of that friendship I ask thee, 'Do thou without hesitation tell me the truth, and that which is good for me now. Having heard thee, I shall, according to thy words, ascertain the course I ought to follow.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was the virtuous sage mentioned in this narrative, and what distinguished qualities and practices did he possess? Answer 1: The virtuous sage in this narrative is Mudgala. He was known for his truthfulness, freedom from malice, and subdued senses. Mudgala followed the Sila and Unchha modes of life, leading an austere existence. He practiced the Darsa and Paurnamasya sacrifices and, during one fortnight, collected a drona of corn for his sustenance. Despite his ascetic lifestyle, Mudgala generously entertained guests and distributed food to those in need. He maintained his composure even when facing extreme hunger. Reference 1: ""There lived, O king, in Kurukshetra a virtuous man (sage), Mudgala by name... truthful, and free from malice, and of subdued senses... And during one fortnight, that lord of the three worlds, Indra himself, accompanied by the celestials used, O mighty monarch, to partake of the food offered at his sacrifice."" Question 2: How many times did the Muni Durvasa come to Mudgala for food during successive seasons, and what was the outcome of his visits? Answer 2: The Muni Durvasa came to Mudgala for food during successive seasons and presented himself before him six times. However, despite Durvasa's repeated visits and consumption of all the food offered by Mudgala, the sage remained unperturbed and did not display any agitation. His equanimity and purity of heart impressed Durvasa greatly. Reference 2: ""Thereupon, well-pleased, the sage addressed Mudgala, saying, 'There is not another guileless and charitable being like thee on earth... yet that Muni could not perceive any agitation in Mudgala's heart; and he found the pure heart of the pure-souled ascetic always pure."" Question 3: What did the celestial messenger offer to Mudgala, and what message did he convey to the sage? Answer 3: The celestial messenger offered Mudgala a divine chariot drawn by swans and cranes. He informed Mudgala that he had attained the fruit of his asceticism and was invited to ascend into the chariot. The messenger conveyed that Mudgala's virtuous deeds had earned him a place in heaven. Reference 3: ""Whilst the Muni Durvasa was speaking thus, a celestial messenger appeared before Mudgala... And he addressed the Brahmana sage, saying, 'O sage, do thou ascend into this chariot earned by thy acts. Thou hast attained the fruit of thy asceticism!'""","[0.11071055382490158, -0.016981594264507294, -0.18560093641281128, 0.32595157623291016, 0.5321350693702698, -0.31485557556152344, -0.19463777542114258, 0.24988669157028198, -0.46391749382019043, 0.4224875867366791, -0.02982388436794281, 0.3855005204677582, 0.1695745289325714, -0.34046339988708496, -0.04179944097995758, -0.010376272723078728, 0.060222867876291275, -0.014465531334280968, 0.052000612020492554, -0.05020654574036598, 0.026791799813508987, 0.1594683974981308, 0.07439739257097244, 0.2611958682537079, -0.18701912462711334, 0.031809013336896896, 0.10926439613103867, 0.5457761287689209, -0.15983247756958008, -0.3746308982372284, 0.06631020456552505, -0.22323782742023468, -0.012045882642269135, 0.032563649117946625, -0.00010077148181153461, -0.08788728713989258, 0.27504125237464905, 0.020877156406641006, -0.6837157607078552, 0.37357649207115173, 0.22095344960689545, 0.011896108277142048, -0.1943398416042328, 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and Sakuni, deal with them? I ask thee this. Do thou, worshipful Sir, enlighten me."" Vaisampayana said, ""When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm. And while those evil-minded persons were employed in concerting various wicked designs, the virtuous and celebrated ascetic Durvasa, following the bent of his own will, arrived at the city of the Kurus with ten thousand disciples. And seeing the irascible ascetic arrived, Duryodhana and his brothers welcomed him with great humility, self-abasement and gentleness. And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception. And the illustrious Muni stayed there for a few days, while king Duryodhana, watchful of his imprecations, attended on him diligently by day and night. And sometimes the Muni would say, 'I am hungry, O king, give me some food quickly.' And sometimes he would go out for a bath and, returning at a late hour, would say, 'I shall not eat anything today as I have no appetite,' and so saying would disappear from his sight. And sometimes, coming all on a sudden, he would say, 'Feed us quickly.' And at other times, bent on some mischief, he would awake at midnight and having caused his meals to be prepared as before, would carp at them and not partake of them at all. And trying the prince in this way for a while, when the Muni found that the king Duryodhana was neither angered, nor annoyed, he became graciously inclined towards him. And then, O Bharata, the intractable Durvasa said unto him, 'I have power to grant thee boons. Thou mayst ask of me whatever lies nearest to thy heart. May good fortune be thine. Pleased as I am with thee, thou mayst obtain from me anything that is not opposed to religion and morals.' Vaisampayana continued, ""Hearing these words of the great ascetic, Suyodhana felt himself to be inspired with new life. Indeed, it had been agreed upon between himself and Karna and Dussasana as to what the boon should be that he would ask of the Muni if the latter were pleased with his reception. And the evil-minded king, bethinking himself of what had previously been decided, joyfully solicited the following favour, saying, 'The great king Yudhishthira is the eldest and the best of our race. That pious man is now living in the forest with his brothers. Do thou, therefore, once become the guest of that illustrious one even as, O Brahmana, thou hast with thy disciples been mine for some time. If thou art minded to do me a favour, do thou go unto him at a time when that delicate and excellent lady, the celebrated princess of Panchala, after having regaled with food the Brahmanas, her husbands and herself, may lie down to rest.' The Rishi replied, 'Even so shall I act for thy satisfaction.' And having said this to Suyodhana, that great Brahmana, Durvasa, went away in the very same state in which he had come. And Suyodhana regarded himself to have attained all the objects of his desire. And holding Karna by the hand he expressed great satisfaction. And Karna, too, joyfully addressed the king in the company of his brothers, saying, 'By a piece of singular good luck, thou hast fared well and attained the objects of thy desire. And by good luck it is that thy enemies have been immersed in a sea of dangers that is difficult to cross. The sons of Pandu are now exposed to the fire of Durvasa's wrath. Through their own fault they have fallen into an abyss of darkness.'"" Vaisampayana continued, ""O king, expressing their satisfaction in this strain, Duryodhana and others, bent on evil machinations, returned merrily to their respective homes."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLX Janamejaya said, ""While the high-souled Pandavas were living in those woods, delighted with the pleasant conversation they held with the Munis, and engaged in distributing the food they obtained from the sun, with various kinds of venison to Brahmanas and others that came to them for edibles till the hour of Krishna's meal, how, O great Muni, did Duryodhana and the other wicked and sinful sons of Dhritarashtra, guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask thee this. Do thou, worshipful Sir, enlighten me."" Vaisampayana said, ""When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm. And while those evil-minded persons were employed in concerting various wicked designs, the virtuous and celebrated ascetic Durvasa, following the bent of his own will, arrived at the city of the Kurus with ten thousand disciples. And seeing the irascible ascetic arrived, Duryodhana and his brothers welcomed him with great humility, self-abasement and gentleness. And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception. And the illustrious Muni stayed there for a few days, while king Duryodhana, watchful of his imprecations, attended on him diligently by day and night. And sometimes the Muni would say, 'I am hungry, O king, give me some food quickly.' And sometimes he would go out for a bath and, returning at a late hour, would say, 'I shall not eat anything today as I have no appetite,' and so saying would disappear from his sight. And sometimes, coming all on a sudden, he would say, 'Feed us quickly.' And at other times, bent on some mischief, he would awake at midnight and having caused his meals to be prepared as before, would carp at them and not partake of them at all. And trying the prince in this way for a while, when the Muni found that the king Duryodhana was neither angered, nor annoyed, he became graciously inclined towards him. And then, O Bharata, the intractable Durvasa said unto him, 'I have power to grant thee boons. Thou mayst ask of me whatever lies nearest to thy heart. May good fortune be thine. Pleased as I am with thee, thou mayst obtain from me anything that is not opposed to religion and morals.' Vaisampayana continued, ""Hearing these words of the great ascetic, Suyodhana felt himself to be inspired with new life. Indeed, it had been agreed upon between himself and Karna and Dussasana as to what the boon should be that he would ask of the Muni if the latter were pleased with his reception. And the evil-minded king, bethinking himself of what had previously been decided, joyfully solicited the following favour, saying, 'The great king Yudhishthira is the eldest and the best of our race. That pious man is now living in the forest with his brothers. Do thou, therefore, once become the guest of that illustrious one even as, O Brahmana, thou hast with thy disciples been mine for some time. If thou art minded to do me a favour, do thou go unto him at a time when that delicate and excellent lady, the celebrated princess of Panchala, after having regaled with food the Brahmanas, her husbands and herself, may lie down to rest.' The Rishi replied, 'Even so shall I act for thy satisfaction.' And having said this to Suyodhana, that great Brahmana, Durvasa, went away in the very same state in which he had come. And Suyodhana regarded himself to have attained all the objects of his desire. And holding Karna by the hand he expressed great satisfaction. And Karna, too, joyfully addressed the king in the company of his brothers, saying, 'By a piece of singular good luck, thou hast fared well and attained the objects of thy desire. And by good luck it is that thy enemies have been immersed in a sea of dangers that is difficult to cross. The sons of Pandu are now exposed to the fire of Durvasa's wrath. Through their own fault they have fallen into an abyss of darkness.'"" Vaisampayana continued, ""O king, expressing their satisfaction in this strain, Duryodhana and others, bent on evil machinations, returned merrily to their respective homes."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Duryodhana and his allies plan to harm the Pandavas while they were living in the forest, and who played a significant role in their scheme? Answer 1: Duryodhana, along with his advisors Dussasana, Karna, and Sakuni, sought to harm the Pandavas during their exile in the forest. They devised various wicked designs to trouble them, with the intention of causing them suffering and discomfort. Reference 1: ""When, O great king, Duryodhana heard that the Pandavas were living as happily in the woods as in a city, he longed, with the artful Karna, Dussasana and others, to do them harm."" Question 2: Who unexpectedly arrived in the city of the Kurus during this time, and how did Duryodhana and his brothers receive this guest? Answer 2: The virtuous and celebrated ascetic Durvasa, accompanied by ten thousand disciples, arrived in the city of the Kurus during this period. Duryodhana and his brothers received him with great humility, self-abasement, and gentleness. They extended a right worshipful reception to the sage and attended to his needs with utmost diligence. Reference 2: ""And himself attending on the Rishi as a menial, the prince gave him a right worshipful reception."" Question 3: How did Durvasa test Duryodhana's patience and hospitality during his stay? Answer 3: Durvasa tested Duryodhana's patience and hospitality by making various demands related to food. Sometimes, he would ask for food quickly, while at other times, he would go for a bath and return late, claiming not to have an appetite. On some occasions, he would suddenly ask to be fed, and at midnight, he would have meals prepared, only to reject them without partaking. Despite these challenges, Duryodhana remained composed and unfazed by Durvasa's actions. Reference 3: ""And trying the prince in this way for a while, when the Muni found that the king Duryodhana was neither angered, nor annoyed, he became graciously inclined towards him."" Question 4: What boon did Duryodhana ask of Durvasa when the Muni offered to grant him a favor? Answer 4: Duryodhana asked Durvasa to become a guest of Yudhishthira, the eldest of the Pandavas, who was living in the forest with his brothers. Duryodhana specified that Durvasa should visit the Pandavas at a time when Draupadi, the princess of Panchala, had finished serving food to the Brahmanas, her husbands, and herself and had gone to rest. This was part of a sinister plan to put the Pandavas in a difficult situation. Reference 4: ""The great king Yudhishthira is the eldest and the best of our race... Do thou, therefore, once become the guest of that illustrious one even as, O Brahmana, thou hast with thy disciples been mine for some time."" Question 5: How did Duryodhana react when Durvasa agreed to fulfill his request? Answer 5: Duryodhana was overjoyed and regarded himself as having achieved his desires when Durvasa agreed to visit the Pandavas as per his request. He expressed great satisfaction and held Karna by the hand, sharing his joy with him. Duryodhana believed that his enemies, the Pandavas, would face difficulties and dangers due to Durvasa's visit. Reference 5: ""And Suyodhana regarded himself to have attained all the objects of his desire... thy enemies have been immersed in a sea of dangers that is difficult to cross.""","[0.26819729804992676, -0.33848264813423157, -0.28591176867485046, 0.30383890867233276, 0.4261794090270996, -0.025215379893779755, -0.08377568423748016, 0.11543957889080048, -0.48465123772621155, 0.043080952018499374, -0.12798485159873962, 0.42054978013038635, 0.20435908436775208, -0.4522165358066559, 0.20765450596809387, -0.1266782134771347, 0.1482144147157669, 0.14291399717330933, -0.4440459907054901, -0.0939553827047348, -0.16886942088603973, 0.008137276396155357, 0.03389172628521919, 0.10255013406276703, -0.03461100161075592, -0.16844740509986877, -0.16130311787128448, 0.6334741711616516, -0.11748010665178299, -0.5277343392372131, 0.1291607767343521, -0.054678820073604584, -0.050499141216278076, 0.23539488017559052, -0.00010059001942863688, 0.026870103552937508, 0.15985019505023956, 0.10102386027574539, 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woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra and the terror of his enemies, dwelt there for some time. And one day those valiant men, the conquerors of their foes, went about in all directions in search of game for feeding the Brahmanas in their company, leaving Draupadi alone at the hermitage, with the permission of the great ascetic Trinavindu, resplendent with ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was, with a view to matrimony, proceeding to the kingdom of Salwa, dressed in his best royal apparel and accompanied by numerous princes. And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi, the beloved and celebrated wife of the Pandavas, standing at the threshold of the hermitage. And she looked grand in the superb beauty of her form, and seemed to shed a lustre on the woodland around, like lightning illuminating masses of dark clouds. And they who saw her asked themselves, 'Is this an Apsara, or a daughter of the gods, or a celestial phantom?' And with this thought, their hands also joined together. They stood gazing on the perfect and faultless beauty of her form. And Jayadratha, the king of Sindhu, and the son of Vriddhakshatra, struck with amazement at the sight of that lady of faultless beauty, was seized with an evil intention. And inflamed with desire, he said to the prince named Kotika, 'Whose is this lady of faultless form? Is she of the human kind? I have no need to marry if I can secure this exquisitely beautiful creature. Taking her with me, I shall go back to my abode, Oh sir, and enquire who she is and whence she has come and why also that delicate being hath come into this forest beset with thorns. Will this ornament of womankind, this slender-waisted lady of so much beauty, endued with handsome teeth and large eyes, accept me as her lord? I shall certainly regard myself successful, if I obtain the hand of this excellent lady. Go, Kotika, and enquire who her husband may be.' Thus asked, Kotika, wearing a kundala, jumped out of his chariot and came near her, as a jackal approacheth a tigress, and spake unto her these words.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXII Vaisampayana said, ""These great warriors of the race of Bharata sojourned like immortals in the great forest of Kamyaka, employed in hunting and pleased with the sight of numerous wild tracts of country and wide reaches of woodland, gorgeous with flowers blossoming in season. And the sons of Pandu, each like unto Indra and the terror of his enemies, dwelt there for some time. And one day those valiant men, the conquerors of their foes, went about in all directions in search of game for feeding the Brahmanas in their company, leaving Draupadi alone at the hermitage, with the permission of the great ascetic Trinavindu, resplendent with ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was, with a view to matrimony, proceeding to the kingdom of Salwa, dressed in his best royal apparel and accompanied by numerous princes. And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi, the beloved and celebrated wife of the Pandavas, standing at the threshold of the hermitage. And she looked grand in the superb beauty of her form, and seemed to shed a lustre on the woodland around, like lightning illuminating masses of dark clouds. And they who saw her asked themselves, 'Is this an Apsara, or a daughter of the gods, or a celestial phantom?' And with this thought, their hands also joined together. They stood gazing on the perfect and faultless beauty of her form. And Jayadratha, the king of Sindhu, and the son of Vriddhakshatra, struck with amazement at the sight of that lady of faultless beauty, was seized with an evil intention. And inflamed with desire, he said to the prince named Kotika, 'Whose is this lady of faultless form? Is she of the human kind? I have no need to marry if I can secure this exquisitely beautiful creature. Taking her with me, I shall go back to my abode, Oh sir, and enquire who she is and whence she has come and why also that delicate being hath come into this forest beset with thorns. Will this ornament of womankind, this slender-waisted lady of so much beauty, endued with handsome teeth and large eyes, accept me as her lord? I shall certainly regard myself successful, if I obtain the hand of this excellent lady. Go, Kotika, and enquire who her husband may be.' Thus asked, Kotika, wearing a kundala, jumped out of his chariot and came near her, as a jackal approacheth a tigress, and spake unto her these words.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who encountered Draupadi in the forest while the Pandavas were away, and what were their initial impressions upon seeing her? Answer 1: Draupadi was encountered by Jayadratha, the king of Sindhu, along with his companions, in the forest while the Pandavas were away hunting. Upon seeing Draupadi's extraordinary beauty, they were struck with amazement and couldn't determine whether she was an Apsara, a celestial being, or a daughter of the gods. They were captivated by her faultless form and radiant appearance. Reference 1: ""And the prince halted in the woods of Kamyaka. And in that secluded place, he found the beautiful Draupadi... They stood gazing on the perfect and faultless beauty of her form."" Question 2: What evil intention did Jayadratha harbor upon seeing Draupadi, and how did he plan to proceed? Answer 2: Jayadratha, upon seeing Draupadi's beauty, was inflamed with desire and harbored an evil intention. He expressed his desire to possess Draupadi and decided that he would not marry anyone else if he could secure her as his own. Jayadratha intended to take Draupadi with him, return to his kingdom, and then inquire about her identity and the reason for her presence in the forest. He was determined to make Draupadi accept him as her husband. Reference 2: ""Taking her with me, I shall go back to my abode... I shall certainly regard myself successful, if I obtain the hand of this excellent lady."" Question 3: Who did Jayadratha send to approach Draupadi and inquire about her identity and her husband? Answer 3: Jayadratha sent his companion named Kotika to approach Draupadi and inquire about her identity, her husband, and the reason for her presence in the forest. Kotika was described as jumping out of his chariot and coming near Draupadi to deliver Jayadratha's message and make these inquiries. Reference 3: ""Thus asked, Kotika, wearing a kundala, jumped out of his chariot and came near her... and spake unto her these words.""","[0.07806602120399475, -0.030748629942536354, -0.22615645825862885, 0.2581828534603119, 0.4422867000102997, -0.18508665263652802, 0.005880207289010286, 0.2738378942012787, -0.4153871238231659, -0.07106956839561462, -0.17133323848247528, 0.17459076642990112, 0.17316347360610962, -0.6247926950454712, 0.028522571548819542, -0.41090166568756104, 0.024883978068828583, 0.27692750096321106, -0.13432197272777557, 0.21410898864269257, -0.046229373663663864, 0.3576887249946594, -0.14068534970283508, 0.4567858576774597, 0.1417488157749176, -0.2527409493923187, -0.043578214943408966, 0.583682119846344, -0.2573187053203583, -0.3274604082107544, -0.018894372507929802, -0.2830926775932312, 0.056767601519823074, 0.06305944174528122, -0.0001015678426483646, -0.21372365951538086, 0.30601707100868225, 0.12534315884113312, -0.12564806640148163, 0.1152392327785492, 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And hearing Kotikakhya's words, Jayadratha said to that scion of the race of Sivi, 'Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind. Why therefore, hast thou returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys. I having looked at her, she has captivated my heart. Do tell me, O Saivya, if that excellent lady is of the human kind.' Kotika replied, 'This lady is the famous princess Krishna, the daughter of Drupada, and the celebrated wife of the five sons of Pandu. She is the much esteemed and beloved and chaste wife of the sons of Pritha. Taking her with thee, do thou proceed towards Sauvira!'"" Vaisampayana continued, 'Thus addressed, the evil-minded Jayadratha, the king of Sindhu, Sauvira and other countries, said, 'I must see Draupadi.' And with six other men he entered that solitary hermitage, like a wolf entering the den of a lion. And he said unto Krishna, 'Hail to thee, excellent lady! Are thy husbands well and those, besides, whose prosperity thou always wishest.' Draupadi replied, 'Kunti's son king Yudhishthira of the race of Kuru, his brothers, myself, and all those of whom thou hast enquired of, are well. Is everything right with thy kingdom, thy government, exchequer, and thy army? Art thou, as sole ruler, governing with justice the rich countries of Saivya, Sivi, Sindhu and others that thou hast brought under thy sway? Do thou, O prince, accept this water for washing thy feet. Do thou also take this seat. I offer thee fifty animals for thy train's breakfast. Besides these, Yudhishthira himself, the son of Kunti, will give thee porcine deer and Nanku deer, and does, and antelopes, and Sarabhas, and rabbits, and Ruru deer, and bears, and Samvara deer and gayals and many other animals, besides wild boars and buffaloes and other animals of the quadruped tribe.' Hearing this Jayadratha replied, saying, 'All is well with me. By offering to provide our breakfast, thou hast in a manner actually done it. Come now and ride my chariot and be completely happy. For it becomes not thee to have any regard for the miserable sons of Pritha who are living in the woods, whose energies have been paralysed, whose kingdom hath been snatched and whose fortunes are at the lowest ebb. A woman of sense like thee doth not attach herself to a husband that is poor. She should follow her lord when he is in prosperity but abandon him when in adversity. The sons of Pandu have for ever fallen away from their high state, and have lost their kingdom for all time to come. Thou hast no need, therefore, to partake of their misery from any regard for them. Therefore, O thou of beautiful hips, forsaking the sons of Pandu, be happy by becoming my wife, and share thou with me the kingdoms of Sindhu and Sauvira.'"" Vaisampayana continued, ""Hearing these frightful words of the king of Sindhu, Krishna retired from that place, her face furrowed into a frown owing to the contraction of her eye-brows. But disregarding his words from supreme contempt, the slender-waisted Krishna reproving said unto the king of Sindhu, 'Speak not thus again! Art thou not ashamed? Be on thy guard!' And that lady of irreproachable character anxiously expecting the return of her husband, began, with long speeches, to beguile him completely."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXV Vaisampayana said, ""O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna. And hearing Kotikakhya's words, Jayadratha said to that scion of the race of Sivi, 'Having listened only to her speech, my heart has been lovingly inclined towards that ornament of womankind. Why therefore, hast thou returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys. I having looked at her, she has captivated my heart. Do tell me, O Saivya, if that excellent lady is of the human kind.' Kotika replied, 'This lady is the famous princess Krishna, the daughter of Drupada, and the celebrated wife of the five sons of Pandu. She is the much esteemed and beloved and chaste wife of the sons of Pritha. Taking her with thee, do thou proceed towards Sauvira!'"" Vaisampayana continued, 'Thus addressed, the evil-minded Jayadratha, the king of Sindhu, Sauvira and other countries, said, 'I must see Draupadi.' And with six other men he entered that solitary hermitage, like a wolf entering the den of a lion. And he said unto Krishna, 'Hail to thee, excellent lady! Are thy husbands well and those, besides, whose prosperity thou always wishest.' Draupadi replied, 'Kunti's son king Yudhishthira of the race of Kuru, his brothers, myself, and all those of whom thou hast enquired of, are well. Is everything right with thy kingdom, thy government, exchequer, and thy army? Art thou, as sole ruler, governing with justice the rich countries of Saivya, Sivi, Sindhu and others that thou hast brought under thy sway? Do thou, O prince, accept this water for washing thy feet. Do thou also take this seat. I offer thee fifty animals for thy train's breakfast. Besides these, Yudhishthira himself, the son of Kunti, will give thee porcine deer and Nanku deer, and does, and antelopes, and Sarabhas, and rabbits, and Ruru deer, and bears, and Samvara deer and gayals and many other animals, besides wild boars and buffaloes and other animals of the quadruped tribe.' Hearing this Jayadratha replied, saying, 'All is well with me. By offering to provide our breakfast, thou hast in a manner actually done it. Come now and ride my chariot and be completely happy. For it becomes not thee to have any regard for the miserable sons of Pritha who are living in the woods, whose energies have been paralysed, whose kingdom hath been snatched and whose fortunes are at the lowest ebb. A woman of sense like thee doth not attach herself to a husband that is poor. She should follow her lord when he is in prosperity but abandon him when in adversity. The sons of Pandu have for ever fallen away from their high state, and have lost their kingdom for all time to come. Thou hast no need, therefore, to partake of their misery from any regard for them. Therefore, O thou of beautiful hips, forsaking the sons of Pandu, be happy by becoming my wife, and share thou with me the kingdoms of Sindhu and Sauvira.'"" Vaisampayana continued, ""Hearing these frightful words of the king of Sindhu, Krishna retired from that place, her face furrowed into a frown owing to the contraction of her eye-brows. But disregarding his words from supreme contempt, the slender-waisted Krishna reproving said unto the king of Sindhu, 'Speak not thus again! Art thou not ashamed? Be on thy guard!' And that lady of irreproachable character anxiously expecting the return of her husband, began, with long speeches, to beguile him completely."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who informed Jayadratha about Draupadi's presence in the forest, and how did Jayadratha react upon hearing this news? Answer 1: Kotikakhya, one of Jayadratha's companions, informed Jayadratha about Draupadi's presence in the forest. Upon hearing this news, Jayadratha's heart was filled with affection for Draupadi. He expressed a strong desire to see her and felt captivated by her beauty. Reference 1: ""Vaisampayana said, 'O Bharata, Kotikakhya related to those princes who had been waiting, all that had passed between him and Krishna... Why therefore, hast thou returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms, that having once seen this lady, other women now seem to me like so many monkeys."" Question 2: How did Jayadratha approach Draupadi when he entered the hermitage, and what did he express to her? Answer 2: Jayadratha, along with six other men, entered Draupadi's hermitage with an evil intention. He greeted Draupadi respectfully and inquired about her well-being and the welfare of her husbands. He also expressed his admiration for her beauty and his desire to see her. Reference 2: ""And he said unto Krishna, 'Hail to thee, excellent lady! Are thy husbands well and those, besides, whose prosperity thou always wishest.'"" Question 3: What proposal did Jayadratha make to Draupadi, and how did Draupadi respond to it? Answer 3: Jayadratha proposed that Draupadi should abandon the Pandavas, who were in a state of adversity, and become his wife. He offered her the kingdoms of Sindhu and Sauvira in exchange for her companionship. Draupadi, displaying contempt for his words, sternly rebuked him and asked him not to speak in such a manner. Reference 3: ""Therefore, O thou of beautiful hips, forsaking the sons of Pandu, be happy by becoming my wife, and share thou with me the kingdoms of Sindhu and Sauvira."" Question 4: How did Draupadi respond to Jayadratha's proposal, and what was her attitude towards him? Answer 4: Draupadi responded to Jayadratha's proposal with contempt and disdain. She strongly rejected his advances and criticized him for his audacity in making such a proposition. Draupadi had no regard for Jayadratha's words and defended her loyalty to the Pandavas. Reference 4: ""Hearing these frightful words of the king of Sindhu, Krishna retired from that place... And that lady of irreproachable character anxiously expecting the return of her husband, began, with long speeches, to beguile him completely.""","[0.1514371633529663, 0.013605657033622265, -0.293464332818985, 0.4192264676094055, 0.46939340233802795, -0.25951075553894043, 0.11870939284563065, 0.348978191614151, -0.3842213451862335, 0.04881417751312256, -0.24294820427894592, 0.3301146626472473, 0.2074543982744217, -0.307397723197937, 0.2976871430873871, -0.41273143887519836, 0.20088091492652893, 0.12734095752239227, -0.13299891352653503, -0.04460616782307625, -0.20812365412712097, 0.17624104022979736, -0.08373717218637466, 0.34197020530700684, 0.10809370130300522, -0.27514973282814026, 0.021205328404903412, 0.604433000087738, -0.1754131317138672, -0.6012102961540222, -0.17244300246238708, -0.2076055407524109, 0.12682294845581055, 0.026460276916623116, -0.00010019716864917427, -0.15119314193725586, 0.28496211767196655, 0.13775093853473663, -0.23878128826618195, 0.10400932282209396, 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And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors, each like unto Indra himself, and who are all devoted to their duties and who never waver in fight with even hosts of Yakshas and Rakshasas? O Sauvira, good men never speak ill of learned persons devoted to austerities and endued with learning, no matter whether they live in the wilderness or in houses. It is only wretches that are mean as thou who do so. Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet. In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples. Out of childish folly thou art kicking up into wakefulness the powerful lion lying asleep, in order to pluck the hair from off his face! Thou shalt, however, have to run away when thou seest Bhimasena in wrath! Thy courting a combat with the furious Jishnu may be likened to thy kicking up a mighty, terrible, full-grown and furious lion asleep in a mountain cave. The encounter thou speakest of with those two excellent youths--the younger Pandavas--is like unto the act of a fool that wantonly trampleth on the tails of two venomous black cobras with bifurcated tongues. The bamboo, the reed, and the plantain bear fruit only to perish and not to grow in size any further. Like also the crab that conceiveth for her own destruction, thou wilt lay hands upon me who am protected by these mighty heroes!' Jayadratha replied, 'I know all this, O Krishna, and I am well aware of the prowess of those princes. But thou canst not frighten us now with these threats. We, too, O Krishna, belong by birth to the seventeen high clans, and are endowed with the six royal qualities. We, therefore, look down upon the Pandavas as inferior men! Therefore, do thou, O daughter of Drupada, ride this elephant or this chariot quickly, for thou canst not baffle us with thy words alone; or, speaking less boastfully, seek thou the mercy of the king of the Sauviras!' Draupadi replied, ""Though I am so powerful, why doth the king of Sauvira yet consider me so powerless. Well-known as I am, I cannot, from fear of violence, demean myself before that prince. Even Indra himself cannot abduct her for whose protection Krishna and Arjuna would together follow, riding in the same chariot. What shall I say, therefore, of a weak human being. When Kiriti, that slayer of foes, riding on his car, will, on my account, enter thy ranks, striking terror into every heart, he will consume everything around like fire consuming a stack of dry grass in summer. The warring princes of the Andhaka and the Vrishni races, with Janardana at their head, and the mighty bowmen of the Kaikeya tribe, will all follow in my wake with great ardour. The terrible arrows of Dhananjaya, shot from the string of the Gandiva and propelled by his arms fly with great force through the air, roaring like the very clouds. And when thou wilt behold Arjuna shooting from the Gandiva a thick mass of mighty arrows like unto a flight of locusts, then wilt thou repent of thine own folly! Bethink thyself of what thou wilt feel when that warrior armed with the Gandiva, blowing his conch-shell and with gloves reverberating with the strokes of his bowstring will again and again pierce thy breast with his shafts. And when Bhima will advance towards thee, mace in hand and the two sons of Madri range in all directions, vomiting forth the venom of their wrath, thou wilt then experience pangs of keen regret that will last for ever. As I have never been false to my worthy lords even in thought, so by that merit shall I now have the pleasure of beholding thee vanquished and dragged by the sons of Pritha. Thou canst not, cruel as thou art, frighten me by seizing me with violence, for as soon as those Kuru warriors will espy me they will bring me back to the woods of Kamyaka.'"" Vaisampayana continued, ""Then that lady of large eyes, beholding them ready to lay violent hands on her, rebuked them and said, 'Defile me not by your touch!' And in a great alarm she then called upon her spiritual adviser, Dhaumya. Jayadratha, however, seized her by her upper garment, but she pushed him with great vigour. And pushed by the lady, that sinful wretch fell upon the ground like a tree severed from its roots. Seized, however, once more by him with great violence, she began to pant for breath. And dragged by the wretch, Krishna at last ascended his chariot having worshipped Dhaumya's feet. And Dhaumya then addressed Jayadratha and said, 'Do thou, O Jayadratha, observe the ancient custom of the Kshatriyas. Thou canst not carry her off without having vanquished those great warriors. Without doubt, thou shalt reap the painful fruits of this thy despicable act, when thou encounterest the heroic sons of Pandu with Yudhishthira the just at their head!'"" Vaisampayana continued, ""Having said these words Dhaumya, entering into the midst of Jayadratha's infantry, began to follow that renowned princess who was thus being carried away by the ravisher."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXVI Vaisampayana said, ""The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger. And with eyes inflamed and eye-brows bent in wrath, she reproved the ruler of the Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting words in respect of those celebrated and terrible warriors, each like unto Indra himself, and who are all devoted to their duties and who never waver in fight with even hosts of Yakshas and Rakshasas? O Sauvira, good men never speak ill of learned persons devoted to austerities and endued with learning, no matter whether they live in the wilderness or in houses. It is only wretches that are mean as thou who do so. Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet. In hoping to vanquish king Yudhishthira the just, thou really hopest to separate, stick in hand, from a herd roaming in Himalayan valleys, its leader, huge as a mountain peak and with the temporal juice trickling down its rent temples. Out of childish folly thou art kicking up into wakefulness the powerful lion lying asleep, in order to pluck the hair from off his face! Thou shalt, however, have to run away when thou seest Bhimasena in wrath! Thy courting a combat with the furious Jishnu may be likened to thy kicking up a mighty, terrible, full-grown and furious lion asleep in a mountain cave. The encounter thou speakest of with those two excellent youths--the younger Pandavas--is like unto the act of a fool that wantonly trampleth on the tails of two venomous black cobras with bifurcated tongues. The bamboo, the reed, and the plantain bear fruit only to perish and not to grow in size any further. Like also the crab that conceiveth for her own destruction, thou wilt lay hands upon me who am protected by these mighty heroes!' Jayadratha replied, 'I know all this, O Krishna, and I am well aware of the prowess of those princes. But thou canst not frighten us now with these threats. We, too, O Krishna, belong by birth to the seventeen high clans, and are endowed with the six royal qualities. We, therefore, look down upon the Pandavas as inferior men! Therefore, do thou, O daughter of Drupada, ride this elephant or this chariot quickly, for thou canst not baffle us with thy words alone; or, speaking less boastfully, seek thou the mercy of the king of the Sauviras!' Draupadi replied, ""Though I am so powerful, why doth the king of Sauvira yet consider me so powerless. Well-known as I am, I cannot, from fear of violence, demean myself before that prince. Even Indra himself cannot abduct her for whose protection Krishna and Arjuna would together follow, riding in the same chariot. What shall I say, therefore, of a weak human being. When Kiriti, that slayer of foes, riding on his car, will, on my account, enter thy ranks, striking terror into every heart, he will consume everything around like fire consuming a stack of dry grass in summer. The warring princes of the Andhaka and the Vrishni races, with Janardana at their head, and the mighty bowmen of the Kaikeya tribe, will all follow in my wake with great ardour. The terrible arrows of Dhananjaya, shot from the string of the Gandiva and propelled by his arms fly with great force through the air, roaring like the very clouds. And when thou wilt behold Arjuna shooting from the Gandiva a thick mass of mighty arrows like unto a flight of locusts, then wilt thou repent of thine own folly! Bethink thyself of what thou wilt feel when that warrior armed with the Gandiva, blowing his conch-shell and with gloves reverberating with the strokes of his bowstring will again and again pierce thy breast with his shafts. And when Bhima will advance towards thee, mace in hand and the two sons of Madri range in all directions, vomiting forth the venom of their wrath, thou wilt then experience pangs of keen regret that will last for ever. As I have never been false to my worthy lords even in thought, so by that merit shall I now have the pleasure of beholding thee vanquished and dragged by the sons of Pritha. Thou canst not, cruel as thou art, frighten me by seizing me with violence, for as soon as those Kuru warriors will espy me they will bring me back to the woods of Kamyaka.'"" Vaisampayana continued, ""Then that lady of large eyes, beholding them ready to lay violent hands on her, rebuked them and said, 'Defile me not by your touch!' And in a great alarm she then called upon her spiritual adviser, Dhaumya. Jayadratha, however, seized her by her upper garment, but she pushed him with great vigour. And pushed by the lady, that sinful wretch fell upon the ground like a tree severed from its roots. Seized, however, once more by him with great violence, she began to pant for breath. And dragged by the wretch, Krishna at last ascended his chariot having worshipped Dhaumya's feet. And Dhaumya then addressed Jayadratha and said, 'Do thou, O Jayadratha, observe the ancient custom of the Kshatriyas. Thou canst not carry her off without having vanquished those great warriors. Without doubt, thou shalt reap the painful fruits of this thy despicable act, when thou encounterest the heroic sons of Pandu with Yudhishthira the just at their head!'"" Vaisampayana continued, ""Having said these words Dhaumya, entering into the midst of Jayadratha's infantry, began to follow that renowned princess who was thus being carried away by the ravisher."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How does Draupadi react to Jayadratha's insulting words and proposal? Answer 1: Draupadi responds to Jayadratha's insulting words and proposal with anger and contempt. She rebukes him for his audacity and criticizes him for speaking ill of the Pandavas, whom she describes as formidable warriors. She firmly rejects his advances and displays her loyalty to her husbands. Reference 1: ""The daughter of Drupada, though naturally handsome, was suffused with crimson arising from a fit of anger... Methinks there is none in this assemblage of Kshatriya, who is capable of holding thee by the hand to save thee from falling into the pit thou openest under thy feet."" Question 2: How does Jayadratha respond to Draupadi's warnings and assertions regarding the Pandavas' prowess? Answer 2: Jayadratha dismisses Draupadi's warnings and assertions about the Pandavas' prowess. He expresses his belief that he and his companions are equal in birth and royal qualities to the Pandavas. Jayadratha looks down upon the Pandavas as inferior men and believes that he can challenge them without fear. Reference 2: ""We, too, O Krishna, belong by birth to the seventeen high clans, and are endowed with the six royal qualities... We, therefore, look down upon the Pandavas as inferior men!"" Question 3: How does Draupadi describe the consequences of Jayadratha's actions and the Pandavas' response? Answer 3: Draupadi warns Jayadratha that his actions will lead to dire consequences. She predicts that when Arjuna, Bhima, and the other powerful warriors come to her rescue, Jayadratha will regret his folly. She describes the destructive power of Arjuna's arrows and the terror they will instill in his heart. Reference 3: ""Bethink thyself of what thou wilt feel when that warrior armed with the Gandiva, blowing his conch-shell and with gloves reverberating with the strokes of his bowstring will again and again pierce thy breast with his shafts. And when Bhima will advance towards thee, mace in hand and the two sons of Madri range in all directions, vomiting forth the venom of their wrath, thou wilt then experience pangs of keen regret that will last for ever."" Question 4: How does Draupadi react physically when Jayadratha seizes her? Answer 4: When Jayadratha seizes Draupadi, she pushes him with great vigor to resist his advances. Despite being seized with violence, she does not submit willingly and expresses her displeasure at being touched by him. Reference 4: ""Seized, however, once more by him with great violence, she began to pant for breath. And dragged by the wretch, Krishna at last ascended his chariot having worshipped Dhaumya's feet.""","[0.21472537517547607, -0.08075224608182907, -0.2679402232170105, 0.21172083914279938, 0.5531352162361145, -0.07443477213382721, -0.07803884148597717, 0.24195587635040283, -0.5526893138885498, 0.10866238921880722, -0.21532677114009857, 0.11826305091381073, 0.18276162445545197, -0.4318239986896515, 0.13604770600795746, -0.12320240586996078, 0.024343010038137436, 0.226963073015213, -0.10714533925056458, 0.12247294187545776, -0.054995834827423096, 0.22468486428260803, -0.17166748642921448, 0.4234037399291992, -0.06376060843467712, -0.21021170914173126, 0.014833610504865646, 0.5387662649154663, -0.15067943930625916, -0.5780513882637024, 0.2942282259464264, -0.21671460568904877, 0.057673558592796326, 0.11545094102621078, -9.555081487633288e-05, -0.060163870453834534, 0.2900623083114624, 0.0184519924223423, -0.07511166483163834, 0.2419096827507019, 0.220833420753479, 0.035543203353881836, 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And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, 'Those five great warriors, O Krishna, that are coming, are I believe, thy husbands. As thou knowest the sons of Pandu well, do thou, O lady of beautiful tresses, describe them one by one to us, pointing out which of them rideth which car!' Thus addressed, Draupadi replied, 'Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors, for, now that my heroic husbands are come, not one of ye will be left alive in battle. However as thou art on the point of death and hast asked me, I will tell thee everything, this being consistent with the ordinance. Beholding king Yudhishthira the just with his younger brothers, I have not the slighest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath a correct knowledge of the morality of his own acts. Men that have attained success always walk in his train. With a complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make, that husband of mine is known among people by the name of Yudhishthira, the son of Dharma and the foremost of the Kuru race. That virtuous prince of men granteth life to even a foe that yields. Therefore, O fool, throwing down thy arms and joining thy hands, run to him for thy good, to seek his protection. And that other man whom thou seest with long arms and tall as the full-grown Sala tree, seated on his chariot, biting his lips, and contracting his forehead so as to bring the two eye-brows together, is he,--my husband Vrikodara! Steeds of the noblest breed, plump and strong, well-trained and endued with great might, draw the cars of that warrior! His achievements are superhuman. He is known, therefore, by the name of Bhima on earth. They that offend him are never suffered to live. He never forgetteth a foe. On some pretext or other he wrecketh his vengeance. Nor is he pacified even after he has wrecked a signal vengeance. And there, that foremost of bowmen, endued with intelligence and renown, with senses under complete control and reverence for the old--that brother and disciple of Yudhishthira--is my husband Dhananjaya! Virtue he never forsaketh, from lust or fear or anger! Nor doth he ever commit a deed that is cruel. Endued with the energy of fire and capable of withstanding every foe, that grinder of enemies is the son of Kunti. And that other youth, versed in every question of morality and profit, who ever dispelleth the fears of the affrighted, who is endued with high wisdom, who is considered as the handsomest person in the whole world and who is protected by all the sons of Pandu, being regarded by them as dearer to them than their own lives for his unflinching devotion to them, is my husband Nakula possessed of great prowess. Endued with high wisdom and having Sahadeva for his second, possessed of exceeding lightness of hand, he fighteth with the sword, making dexterous passes therewith. Thou, foolish man, shall witness today his performances on the field of battle, like unto those of Indra amid the ranks of Daityas! And that hero skilled in weapons and possessed of intelligence and wisdom, and intent on doing what is agreeable to the son of Dharma, that favourite and youngest born of the Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever wrathful there is not another man equal unto him in intelligence or in eloquence amid assemblies of the wise. Dearer to Kunti than her own soul, he is always mindful of the duties of Kshatriyas, and would much sooner rush into fire or sacrifice his own life than say anything that is opposed to religion and morals. When the sons of Pandu will have killed thy warriors in battle, then wilt thou behold thy army in the miserable plight of a ship on the sea wrecked with its freight of jewels on the back of a whale. Thus have I described unto thee the prowess of the sons of Pandu, disregarding whom in thy foolishness, thou hast acted so. If thou escapest unscathed from them, then, indeed thou wilt have obtained a new lease of life.'"" Vaisampayana continued, ""Then those five sons of Pritha, each like unto Indra, filled with wrath, leaving the panic-stricken infantry alone who were imploring them for mercy, rushed furiously upon the charioteers, attacking them on all sides and darkening the very air with the thick shower of arrows they shot."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXVIII Vaisampayana said, ""The hostile Kshatriyas, incensed at sight of Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked king Jayadratha, when he saw the standards of those bulls of the Kuru race, lost his heart, and addressing the resplendent Yagnaseni seated on his car, said, 'Those five great warriors, O Krishna, that are coming, are I believe, thy husbands. As thou knowest the sons of Pandu well, do thou, O lady of beautiful tresses, describe them one by one to us, pointing out which of them rideth which car!' Thus addressed, Draupadi replied, 'Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors, for, now that my heroic husbands are come, not one of ye will be left alive in battle. However as thou art on the point of death and hast asked me, I will tell thee everything, this being consistent with the ordinance. Beholding king Yudhishthira the just with his younger brothers, I have not the slighest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath a correct knowledge of the morality of his own acts. Men that have attained success always walk in his train. With a complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make, that husband of mine is known among people by the name of Yudhishthira, the son of Dharma and the foremost of the Kuru race. That virtuous prince of men granteth life to even a foe that yields. Therefore, O fool, throwing down thy arms and joining thy hands, run to him for thy good, to seek his protection. And that other man whom thou seest with long arms and tall as the full-grown Sala tree, seated on his chariot, biting his lips, and contracting his forehead so as to bring the two eye-brows together, is he,--my husband Vrikodara! Steeds of the noblest breed, plump and strong, well-trained and endued with great might, draw the cars of that warrior! His achievements are superhuman. He is known, therefore, by the name of Bhima on earth. They that offend him are never suffered to live. He never forgetteth a foe. On some pretext or other he wrecketh his vengeance. Nor is he pacified even after he has wrecked a signal vengeance. And there, that foremost of bowmen, endued with intelligence and renown, with senses under complete control and reverence for the old--that brother and disciple of Yudhishthira--is my husband Dhananjaya! Virtue he never forsaketh, from lust or fear or anger! Nor doth he ever commit a deed that is cruel. Endued with the energy of fire and capable of withstanding every foe, that grinder of enemies is the son of Kunti. And that other youth, versed in every question of morality and profit, who ever dispelleth the fears of the affrighted, who is endued with high wisdom, who is considered as the handsomest person in the whole world and who is protected by all the sons of Pandu, being regarded by them as dearer to them than their own lives for his unflinching devotion to them, is my husband Nakula possessed of great prowess. Endued with high wisdom and having Sahadeva for his second, possessed of exceeding lightness of hand, he fighteth with the sword, making dexterous passes therewith. Thou, foolish man, shall witness today his performances on the field of battle, like unto those of Indra amid the ranks of Daityas! And that hero skilled in weapons and possessed of intelligence and wisdom, and intent on doing what is agreeable to the son of Dharma, that favourite and youngest born of the Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever wrathful there is not another man equal unto him in intelligence or in eloquence amid assemblies of the wise. Dearer to Kunti than her own soul, he is always mindful of the duties of Kshatriyas, and would much sooner rush into fire or sacrifice his own life than say anything that is opposed to religion and morals. When the sons of Pandu will have killed thy warriors in battle, then wilt thou behold thy army in the miserable plight of a ship on the sea wrecked with its freight of jewels on the back of a whale. Thus have I described unto thee the prowess of the sons of Pandu, disregarding whom in thy foolishness, thou hast acted so. If thou escapest unscathed from them, then, indeed thou wilt have obtained a new lease of life.'"" Vaisampayana continued, ""Then those five sons of Pritha, each like unto Indra, filled with wrath, leaving the panic-stricken infantry alone who were imploring them for mercy, rushed furiously upon the charioteers, attacking them on all sides and darkening the very air with the thick shower of arrows they shot."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How does Draupadi react to Jayadratha's request to identify her husbands? Answer 1: Draupadi initially questions the utility of revealing her husbands' identities to Jayadratha, given the dire situation he has put himself in. However, she eventually complies and describes each of her husbands to Jayadratha in detail. Reference 1: ""Having done this violent deed calculated to shorten thy life, what will it avail thee now, O fool, to know the names of those great warriors... Beholding king Yudhishthira the just with his younger brothers, I have not the slightest anxiety or fear from thee! That warrior at the top of whose flagstaff two handsome and sonorous tabours called Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath a correct knowledge of the morality of his own acts."" Question 2: How does Draupadi describe Yudhishthira's character and qualities? Answer 2: Draupadi describes Yudhishthira as a virtuous and just king who grants life to even his foes if they yield. She highlights his moral integrity and peaceful nature, emphasizing that he never forgets a foe and seeks vengeance on some pretext if offended. Reference 2: ""That virtuous prince of men granteth life to even a foe that yields... He never forgetteth a foe. On some pretext or other he wrecketh his vengeance. Nor is he pacified even after he has wrecked a signal vengeance."" Question 3: How does Draupadi describe Bhima's physical appearance and characteristics? Answer 3: Draupadi describes Bhima as a tall and strong warrior with long arms. She mentions his physical traits, such as biting his lips and furrowing his forehead when angry. She highlights Bhima's formidable strength and his reputation for never sparing his enemies. Reference 3: ""And that other man whom thou seest with long arms and tall as the full-grown Sala tree, seated on his chariot, biting his lips, and contracting his forehead so as to bring the two eyebrows together, is he,--my husband Vrikodara! Steeds of the noblest breed, plump and strong, well-trained and endued with great might, draw the cars of that warrior! His achievements are superhuman."" Question 4: How does Draupadi describe Arjuna's character and qualities? Answer 4: Draupadi describes Arjuna as a virtuous and wise warrior who adheres to moral principles. She highlights his intelligence, courage, and unwavering devotion to righteousness. Draupadi emphasizes that Arjuna is known for never committing cruel deeds. Reference 4: ""That brother and disciple of Yudhishthira--is my husband Dhananjaya! Virtue he never forsaketh, from lust or fear or anger! Nor doth he ever commit a deed that is cruel. Endued with the energy of fire and capable of withstanding every foe, that grinder of enemies is the son of Kunti."" Question 5: How does Draupadi describe Nakula and Sahadeva's roles among the Pandavas? Answer 5: Draupadi describes Nakula as a handsome and dexterous swordsman who fights with great skill. She portrays Sahadeva as a highly intelligent and wise individual who dispels the fears of the affrighted. Both Nakula and Sahadeva are depicted as beloved and valued members of the Pandava family. Reference 5: ""That favourite and youngest born of the Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever wrathful there is not another man equal unto him in intelligence or in eloquence amid assemblies of the wise... Dearer to Kunti than her own soul, he is always mindful of the duties of Kshatriyas."" Question 6: How did the Pandava brothers react when they saw Jayadratha and his army in the forest? Answer 6: The Pandava brothers, Bhima and Arjuna, filled with wrath, left the panicked infantry alone and rushed furiously upon the charioteers, attacking them on all sides with a thick shower of arrows. 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began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him. And, O best of Bharata's race, that king of kings living in Lanka, and borne upon the shoulders of men, sent three Rakshasa women to wait upon his father. Their names, O king, were Pushpotkata, Raka and Malini. And they were skilled in singing and dancing and were always assiduous in their attentions on that high-souled Rishi. And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi. And that high-souled and adorable being was pleased with them and granted them boons. And to every one of them he gave princely sons according to their desire. Two sons--those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,--both unequalled on earth in prowess, were born to Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha. And Vibhishana surpassed them all in beauty. And that excellent person was very pious and assiduously performed all religious rites. But that foremost of Rakshasas, with ten heads, was the eldest to them all. And he was religious, and energetic and possessed of great strength and prowess. And the Rakshasa Kumvakarna was the most powerful in battle, for he was fierce and terrible and a thorough master of the arts of illusion. And Khara was proficient in archery, and hostile to the Brahmanas, subsisting as he did on flesh. And the fierce Surpanakha was constant source of trouble to the ascetics. And the warriors, learned in the Vedas and diligent in ceremonial rites, all lived with their father in the Gandhamadana. And there they beheld Vaisravana seated with their father, possessed of riches and borne on the shoulders of men. And seized with jealousy, they resolved upon performing penances. And with ascetic penances of the most severe kind, they gratified Brahma. And the Ten-headed Ravana, supporting life by means of air alone and surrounded by the five sacred fires and absorbed in meditation, remained standing on one leg for a thousand years. And Kumvakarna with head downwards, and with restricted diet, was constant in austerities. And the wise and magnanimous Vibhishana, observing fasts and subsisting only on dry leaves and engaged in meditation, practised severe austerities for a long period. And Khara and Surpanakha, with cheerful hearts, protected and attended on them while they were performing those austerities. And at the close of a thousand years, the invincible Ten-headed One, cutting off his own heads, offered them as offering to the sacred fire. And at this act of his, the Lord of the Universe was pleased with him. And then Brahma, personally appearing to them, bade them desist from those austerities and promised to grant boons unto every one of them. And the adorable Brahma said, I am pleased with you, my sons! Cease now from these austerities and ask boons of me! Whatever your desires may be, they, with the single exception of that of immortality, will be fulfilled! As thou hast offered thy heads to the fire from great ambition, they will again adorn thy body as before, according to thy desire. And thy body will not be disfigured and thou shall be able to assume any form according to thy desire and become the conqueror of thy foes in battle. There is no doubt of this!' thereupon Ravana said, 'May I never experience defeat at the hands of Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents and all other creatures!' Brahma said, 'From those that hast named, thou shalt never have cause of fear; except from men (thou shalt have no occasion for fear). Good betide thee! So hath it been ordained by me!' ""Markandeya said, 'Thus addressed, the Ten-headed (Ravana) was highly gratified, for on account of his perverted understanding, the man-eating one slightened human beings. Then the great Grandsire addressed Kumbhakarna as before. His reason being clouded by darkness, he asked for long-lasting sleep. Saying, 'It shall be so' 'Brahma then addressed Vibhishana, 'O my son, I am much pleased with thee! Ask any boon thou pleasest!' Thereupon, Vibhishana replied, 'Even in great danger, may I never swerve from the path of righteousness, and though ignorant, may I, O adorable Sire, be illumined with the light of divine knowledge!' And Brahma replied, 'O scourge of thy enemies, as thy soul inclines not to unrighteousness although born in the Rakshasa race, I grant thee immortality!' ""Markandeya continued, 'Having obtained this boon, the Ten-headed Rakshasa defeated Kuvera in battle and obtained from him the sovereignty of Lanka. That adorable Being, leaving Lanka and followed by Gandharvas, Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And Ravana forcibly took from him the celestial chariot Pushpaka. And upon this Vaisravana cursed him, saying, 'This chariot shall never carry thee; it shall bear him who will slay thee in battle! And as thou hast insulted me, thy elder brother, thou shalt soon die!' ""The pious Vibhishana, O King, treading in the path followed by the virtuous and possessed of great glory, followed Kuvera. That adorable Lord of wealth, highly pleased with his younger brothers, invested him with the command of the Yaksha and Raksha hosts. On the other hand, the powerful and man-eating Rakshasas and Pisachas, having assembled together, invested the Ten-headed Ravana with their sovereignty. And Ravana, capable of assuming any form at will and terrible in prowess, and capable also of passing through the air, attacked the gods and the Daityas and wrested from them all their valuable possessions. And as he had terrified all creatures, he was called Ravana. And Ravana, capable of mustering any measure of might inspired the very gods with terror."" 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXIII Markandeya said, ""The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing that his father was angry with him, always sought to please him. And, O best of Bharata's race, that king of kings living in Lanka, and borne upon the shoulders of men, sent three Rakshasa women to wait upon his father. Their names, O king, were Pushpotkata, Raka and Malini. And they were skilled in singing and dancing and were always assiduous in their attentions on that high-souled Rishi. And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi. And that high-souled and adorable being was pleased with them and granted them boons. And to every one of them he gave princely sons according to their desire. Two sons--those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,--both unequalled on earth in prowess, were born to Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin children named Khara and Surpanakha. And Vibhishana surpassed them all in beauty. And that excellent person was very pious and assiduously performed all religious rites. But that foremost of Rakshasas, with ten heads, was the eldest to them all. And he was religious, and energetic and possessed of great strength and prowess. And the Rakshasa Kumvakarna was the most powerful in battle, for he was fierce and terrible and a thorough master of the arts of illusion. And Khara was proficient in archery, and hostile to the Brahmanas, subsisting as he did on flesh. And the fierce Surpanakha was constant source of trouble to the ascetics. And the warriors, learned in the Vedas and diligent in ceremonial rites, all lived with their father in the Gandhamadana. And there they beheld Vaisravana seated with their father, possessed of riches and borne on the shoulders of men. And seized with jealousy, they resolved upon performing penances. And with ascetic penances of the most severe kind, they gratified Brahma. And the Ten-headed Ravana, supporting life by means of air alone and surrounded by the five sacred fires and absorbed in meditation, remained standing on one leg for a thousand years. And Kumvakarna with head downwards, and with restricted diet, was constant in austerities. And the wise and magnanimous Vibhishana, observing fasts and subsisting only on dry leaves and engaged in meditation, practised severe austerities for a long period. And Khara and Surpanakha, with cheerful hearts, protected and attended on them while they were performing those austerities. And at the close of a thousand years, the invincible Ten-headed One, cutting off his own heads, offered them as offering to the sacred fire. And at this act of his, the Lord of the Universe was pleased with him. And then Brahma, personally appearing to them, bade them desist from those austerities and promised to grant boons unto every one of them. And the adorable Brahma said, I am pleased with you, my sons! Cease now from these austerities and ask boons of me! Whatever your desires may be, they, with the single exception of that of immortality, will be fulfilled! As thou hast offered thy heads to the fire from great ambition, they will again adorn thy body as before, according to thy desire. And thy body will not be disfigured and thou shall be able to assume any form according to thy desire and become the conqueror of thy foes in battle. There is no doubt of this!' thereupon Ravana said, 'May I never experience defeat at the hands of Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents and all other creatures!' Brahma said, 'From those that hast named, thou shalt never have cause of fear; except from men (thou shalt have no occasion for fear). Good betide thee! So hath it been ordained by me!' ""Markandeya said, 'Thus addressed, the Ten-headed (Ravana) was highly gratified, for on account of his perverted understanding, the man-eating one slightened human beings. Then the great Grandsire addressed Kumbhakarna as before. His reason being clouded by darkness, he asked for long-lasting sleep. Saying, 'It shall be so' 'Brahma then addressed Vibhishana, 'O my son, I am much pleased with thee! Ask any boon thou pleasest!' Thereupon, Vibhishana replied, 'Even in great danger, may I never swerve from the path of righteousness, and though ignorant, may I, O adorable Sire, be illumined with the light of divine knowledge!' And Brahma replied, 'O scourge of thy enemies, as thy soul inclines not to unrighteousness although born in the Rakshasa race, I grant thee immortality!' ""Markandeya continued, 'Having obtained this boon, the Ten-headed Rakshasa defeated Kuvera in battle and obtained from him the sovereignty of Lanka. That adorable Being, leaving Lanka and followed by Gandharvas, Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And Ravana forcibly took from him the celestial chariot Pushpaka. And upon this Vaisravana cursed him, saying, 'This chariot shall never carry thee; it shall bear him who will slay thee in battle! And as thou hast insulted me, thy elder brother, thou shalt soon die!' ""The pious Vibhishana, O King, treading in the path followed by the virtuous and possessed of great glory, followed Kuvera. That adorable Lord of wealth, highly pleased with his younger brothers, invested him with the command of the Yaksha and Raksha hosts. On the other hand, the powerful and man-eating Rakshasas and Pisachas, having assembled together, invested the Ten-headed Ravana with their sovereignty. And Ravana, capable of assuming any form at will and terrible in prowess, and capable also of passing through the air, attacked the gods and the Daityas and wrested from them all their valuable possessions. And as he had terrified all creatures, he was called Ravana. And Ravana, capable of mustering any measure of might inspired the very gods with terror."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Visrava, the father of Kubera and Ravana, become angry with his son Vaisravana (Kubera)? Answer 1: Visrava became angry with his son Vaisravana (Kubera) due to some fit of passion. The exact cause of his anger is not mentioned in the text. Reference 1: ""The Muni named Visrava, who was begotten of half the soul of Pulastya, in a fit of passion, began to look upon Vaisravana with great anger."" Question 2: How did Kuvera (Vaisravana) seek to please his father Visrava after the latter became angry with him? Answer 2: Kuvera (Vaisravana), knowing that his father was angry with him, sent three Rakshasa women named Pushpotkata, Raka, and Malini to attend to his father's needs. These women were skilled in singing and dancing and served Visrava attentively. Reference 2: ""And, O best of Bharata's race, that king of kings living in Lanka...sent three Rakshasa women to wait upon his father... And those slender-waisted ladies vied with one another, O king, in gratifying the Rishi."" Question 3: Who were the sons born to Pushpotkata, one of the Rakshasa women attending to Visrava? Answer 3: Pushpotkata gave birth to two sons, Kumvakarna and the Ten-headed Ravana, who were both renowned for their prowess. Ravana was the elder of the two and is famously known for his ten heads. Reference 3: ""Two sons--those foremost of Rakshasas named Kumvakarna and the Ten-headed Ravana,--both unequalled on earth in prowess, were born to Pushpotkata."" Question 4: What penances did Ravana and his brothers perform to please Lord Brahma? Answer 4: Ravana and his brothers performed severe penances to please Lord Brahma. Ravana stood on one leg with his heads cut off as an offering to the sacred fire. Kumvakarna engaged in austerities, Khara supported their efforts, and Vibhishana observed fasts and meditated. These penances lasted for a thousand years. Reference 4: ""Then the invincible Ten-headed One, cutting off his own heads, offered them as offering to the sacred fire... And at this act of his, the Lord of the Universe was pleased with him."" Question 5: What boons did Ravana ask from Lord Brahma after completing his penances? Answer 5: Ravana asked Lord Brahma for the boon of invincibility against various celestial beings, including Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents, and all other creatures, except for humans. He wished never to fear defeat from these beings. Reference 5: ""May I never experience defeat at the hands of Gandharvas, Celestials, Kinnaras, Asuras, Yakshas, Rakshasas, Serpents and all other creatures!' Brahma said, 'From those that hast named, thou shalt never have cause of fear; except from men (thou shalt have no occasion for fear)."" Question 6: What boon did Vibhishana receive from Lord Brahma? Answer 6: Vibhishana asked Lord Brahma for the boon of never swerving from the path of righteousness, even in great danger, and for divine knowledge to illuminate his soul, despite being born in the Rakshasa race. Lord Brahma granted him the boon of immortality as well. Reference 6: ""Even in great danger, may I never swerve from the path of righteousness, and though ignorant, may I, O adorable Sire, be illumined with the light of divine knowledge!' And Brahma replied, 'O scourge of thy enemies, as thy soul inclines not to unrighteousness although born in the Rakshasa race, I grant thee immortality!"" Question 7: What did Ravana do after defeating Kubera in battle? Answer 7: After defeating Kubera in battle, Ravana forcibly took control of Lanka from him and obtained the celestial chariot Pushpaka. As a consequence of this act, Kubera cursed Ravana, stating that the chariot would never carry Ravana and would bear the one who would ultimately slay him in battle. Reference 7: ""That adorable Being, leaving Lanka and followed by Gandharvas, Yakshas, Rakshasas, and Kinnaras, went to live on mount Gandhamadana... And Ravana, capable of assuming any form at will and terrible in prowess, and capable also of passing through the air, attacked the gods and the Daityas and wrested from them all their valuable possessions.""","[0.16066043078899384, -0.251937597990036, -0.2681237459182739, 0.3351651430130005, 0.38209769129753113, -0.03928909823298454, -0.02884647622704506, 0.1560521125793457, -0.37373247742652893, 0.0879109725356102, -0.018686393275856972, 0.0741484984755516, 0.14826178550720215, -0.41653624176979065, 0.20126906037330627, -0.14608226716518402, 0.07729069888591766, 0.1843109130859375, -0.08123289793729782, 0.031570788472890854, -0.18983736634254456, 0.2916567921638489, -0.027909651398658752, 0.22647351026535034, 0.0458332821726799, 0.004891643300652504, 0.24969126284122467, 0.5312697291374207, -0.30405375361442566, -0.49096670746803284, 0.05345332995057106, -0.2645018696784973, -0.16824844479560852, 0.18270546197891235, -9.832197974901646e-05, -0.1975221186876297, 0.13293559849262238, 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And the large-eyed Sita passed her days there in distress, living on fruits and roots, practising ascetic austerities with fasts, attired in ascetic garb, and waning thin day by day, thinking of her absent lord. And the king of the Rakshasas appointed many Rakshasa women armed with bearded darts and swords and lances and battle-axes and maces and flaming brands, for guarding her. And some of these had two eyes, and some three. And some had eyes on their foreheads. And some had long tongues and some had none. And some had three breasts and some had only one leg. And some had three matted braids on their heads, and some had only one eye. And these, and others of blazing eyes and hair stiff as the camel's, stood beside Sita surrounding her day and night most watchfully. And those Pisacha women of frightful voice and terrible aspect always addressed that large-eyed lady in the harshest tones. And they said, 'Let us eat her up, let us mangle her, let us tear her into pieces, her, that is, that dwelleth here disregarding our lord!' And filled with grief at the separation from her lord, Sita drew a deep sigh and answered those Rakshasa women, saying, 'Reverend ladies, eat me up without delay! I have no desire to live without that husband of mine, of eyes like lotus-leaves and locks wavy, and blue in hue! Truly I will, without food and without the least love of life, emaciate my limbs, like a she-snake (hibernating) within a Tala tree. Know this for certain that I will never seek the protection of any other person than the descendant of Raghu. And knowing this, do what ye think fit!' And hearing these words of hers, those Rakshasas with dissonant voice went to the king of the Rakshasas, for representing unto him all she had said. And when those Rakshasas had gone away, one of their number known by the name of Trijata, who was virtuous and agreeable in speech, began to console the princess of Videha. And she said, 'Listen, O Sita! I will tell thee something! O friend, believe in what I say! O thou of fair hips, cast off thy fears, and listen to what I say. There is an intelligent and old chief of the Rakshasas known by the name of Avindhya. He always seeketh Rama's good and hath told me these words for thy sake! 'Reassuring and cheering her, tell Sita in my name, saying: 'Thy husband the mighty Rama is well and is waited upon by Lakshmana. And the blessed descendant of Raghu hath already made friends with Sugriva, the king of the monkeys, and is ready to act for thee! And, O timid lady, entertain thou no fear on account of Ravana, who is censured by the whole world, for, O daughter, thou art safe from him on account of Nalakuvera's curse. Indeed, this wretch had been cursed before for his having violated his daughter-in-law, Rambha. This lustful wretch is not able to violate any woman by force. Thy husband will soon come, protected by Sugriva and with the intelligent son of Sumitra in his train, and will soon take thee away hence! O lady, I have had a most terrible dream of evil omen, indicating the destruction of this wicked-minded wretch of Pulastya's race! This night wanderer of mean deeds is, indeed, most wicked and cruel. He inspireth terror in all by the defects of his nature and the wickedness of his conduct. And deprived of his senses by Fate, he challengeth the very gods. In my vision I have seen every indication of his downfall. I have seen the Ten-headed, with his crown shaven and body besmeared with oil, sunk in mire, and the next moment dancing on a chariot drawn by mules. I have seen Kumbhakarna and others, perfectly naked and with crowns shaven, decked with red wreaths and unguents, and running towards the southern direction. Vibhishana alone, with umbrella over his head, and graced with a turban, and with body decked with white wreaths and unguents, I beheld ascending the summit of the White hill. And I saw four of his counsellors also, decked with white wreaths and unguents, ascending the summit of that hill along with him. All this bodeth that these alone will be saved from the impending terror. The whole earth with its oceans and seas will be enveloped with Rama's arrows. O lady, thy husband will fill the whole earth with his fame. I also saw Lakshmana, consuming all directions (with his arrows) and ascending on a heap of bones and drinking thereon honey and rice boiled in milk. And thou, O lady, hast been beheld by me running towards a northernly direction, weeping and covered with blood and protected by a tiger! And, O princess of Videha, soon wilt thou find happiness, being united, O Sita, with thy lord, that descendant of Raghu accompanied by his brother!' Hearing these words of Trijata, that girl with eyes like those of a young gazelle, once more began to entertain hopes of a union with her lord. And when at last those fierce and cruel Pisacha guards came back, they saw her sitting with Trijata as before."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Meanwhile Ravana excited by lust, having reached his city of Lanka, placed Sita in an abode, resembling Nandana itself, within a forest of Asokas, that looked like an asylum of ascetics. And the large-eyed Sita passed her days there in distress, living on fruits and roots, practising ascetic austerities with fasts, attired in ascetic garb, and waning thin day by day, thinking of her absent lord. And the king of the Rakshasas appointed many Rakshasa women armed with bearded darts and swords and lances and battle-axes and maces and flaming brands, for guarding her. And some of these had two eyes, and some three. And some had eyes on their foreheads. And some had long tongues and some had none. And some had three breasts and some had only one leg. And some had three matted braids on their heads, and some had only one eye. And these, and others of blazing eyes and hair stiff as the camel's, stood beside Sita surrounding her day and night most watchfully. And those Pisacha women of frightful voice and terrible aspect always addressed that large-eyed lady in the harshest tones. And they said, 'Let us eat her up, let us mangle her, let us tear her into pieces, her, that is, that dwelleth here disregarding our lord!' And filled with grief at the separation from her lord, Sita drew a deep sigh and answered those Rakshasa women, saying, 'Reverend ladies, eat me up without delay! I have no desire to live without that husband of mine, of eyes like lotus-leaves and locks wavy, and blue in hue! Truly I will, without food and without the least love of life, emaciate my limbs, like a she-snake (hibernating) within a Tala tree. Know this for certain that I will never seek the protection of any other person than the descendant of Raghu. And knowing this, do what ye think fit!' And hearing these words of hers, those Rakshasas with dissonant voice went to the king of the Rakshasas, for representing unto him all she had said. And when those Rakshasas had gone away, one of their number known by the name of Trijata, who was virtuous and agreeable in speech, began to console the princess of Videha. And she said, 'Listen, O Sita! I will tell thee something! O friend, believe in what I say! O thou of fair hips, cast off thy fears, and listen to what I say. There is an intelligent and old chief of the Rakshasas known by the name of Avindhya. He always seeketh Rama's good and hath told me these words for thy sake! 'Reassuring and cheering her, tell Sita in my name, saying: 'Thy husband the mighty Rama is well and is waited upon by Lakshmana. And the blessed descendant of Raghu hath already made friends with Sugriva, the king of the monkeys, and is ready to act for thee! And, O timid lady, entertain thou no fear on account of Ravana, who is censured by the whole world, for, O daughter, thou art safe from him on account of Nalakuvera's curse. Indeed, this wretch had been cursed before for his having violated his daughter-in-law, Rambha. This lustful wretch is not able to violate any woman by force. Thy husband will soon come, protected by Sugriva and with the intelligent son of Sumitra in his train, and will soon take thee away hence! O lady, I have had a most terrible dream of evil omen, indicating the destruction of this wicked-minded wretch of Pulastya's race! This night wanderer of mean deeds is, indeed, most wicked and cruel. He inspireth terror in all by the defects of his nature and the wickedness of his conduct. And deprived of his senses by Fate, he challengeth the very gods. In my vision I have seen every indication of his downfall. I have seen the Ten-headed, with his crown shaven and body besmeared with oil, sunk in mire, and the next moment dancing on a chariot drawn by mules. I have seen Kumbhakarna and others, perfectly naked and with crowns shaven, decked with red wreaths and unguents, and running towards the southern direction. Vibhishana alone, with umbrella over his head, and graced with a turban, and with body decked with white wreaths and unguents, I beheld ascending the summit of the White hill. And I saw four of his counsellors also, decked with white wreaths and unguents, ascending the summit of that hill along with him. All this bodeth that these alone will be saved from the impending terror. The whole earth with its oceans and seas will be enveloped with Rama's arrows. O lady, thy husband will fill the whole earth with his fame. I also saw Lakshmana, consuming all directions (with his arrows) and ascending on a heap of bones and drinking thereon honey and rice boiled in milk. And thou, O lady, hast been beheld by me running towards a northernly direction, weeping and covered with blood and protected by a tiger! And, O princess of Videha, soon wilt thou find happiness, being united, O Sita, with thy lord, that descendant of Raghu accompanied by his brother!' Hearing these words of Trijata, that girl with eyes like those of a young gazelle, once more began to entertain hopes of a union with her lord. And when at last those fierce and cruel Pisacha guards came back, they saw her sitting with Trijata as before."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Ravana place Sita in an abode within a forest of Asokas? Answer 1: Ravana placed Sita in an abode within a forest of Asokas because he was overcome by lust and desired to keep her secluded in his city of Lanka. Reference 1: ""Meanwhile Ravana excited by lust, having reached his city of Lanka, placed Sita in an abode, resembling Nandana itself, within a forest of Asokas."" Question 2: How did Sita spend her days while in captivity in Lanka? Answer 2: Sita spent her days in captivity in Lanka by living on fruits and roots, practicing ascetic austerities, fasting, and wearing ascetic clothing. She also became increasingly emaciated as she longed for her absent husband. Reference 2: ""And the large-eyed Sita passed her days there in distress, living on fruits and roots, practising ascetic austerities with fasts, attired in ascetic garb, and waning thin day by day, thinking of her absent lord."" Question 3: Who were the Rakshasa women appointed by Ravana to guard Sita? Answer 3: Ravana appointed many Rakshasa women, armed with various weapons such as darts, swords, lances, battle-axes, maces, and flaming brands, to guard Sita. These Rakshasa women had unusual and frightening appearances. Reference 3: ""And the king of the Rakshasas appointed many Rakshasa women armed with bearded darts and swords and lances and battle-axes and maces and flaming brands, for guarding her."" Question 4: How did Sita respond when the Rakshasa women threatened to harm her? Answer 4: When the Rakshasa women threatened to harm her, Sita, filled with grief at the separation from her husband, responded by telling them that they could eat her without delay if they wished, as she had no desire to live without her beloved husband, Rama. Reference 4: ""Reverend ladies, eat me up without delay! I have no desire to live without that husband of mine, of eyes like lotus-leaves and locks wavy, and blue in hue!"" Question 5: Who consoled Sita and provided her with reassuring information about Rama's actions? Answer 5: Trijata, one of the Rakshasa women, consoled Sita and provided her with reassuring information about Rama. Trijata told Sita that Rama was well, accompanied by Lakshmana, and had made friends with Sugriva, the monkey king, to rescue her. Reference 5: ""Reassuring and cheering her, tell Sita in my name, saying: 'Thy husband the mighty Rama is well and is waited upon by Lakshmana. And the blessed descendant of Raghu hath already made friends with Sugriva, the king of the monkeys, and is ready to act for thee!"" Question 6: What dream did Trijata have, and what did it foretell about Ravana? Answer 6: Trijata had a dream that foretold the downfall of Ravana. In her dream, she saw Ravana and his brothers, including Kumbhakarna, in humiliating and weakened states, which indicated impending disaster for Ravana and his kingdom. She also saw Vibhishana ascending a hill with his counsellors, suggesting their salvation. Reference 6: ""In my vision I have seen every indication of his downfall... And thou, O lady, hast been beheld by me running towards a northernly direction, weeping and covered with blood and protected by a tiger!""","[0.41518476605415344, -0.14553841948509216, -0.30762192606925964, 0.13044726848602295, 0.36555251479148865, -0.15807099640369415, 0.11542023718357086, 0.18763859570026398, -0.10174352675676346, -0.17266827821731567, -0.3182946741580963, 0.08191189169883728, 0.2570413649082184, -0.30982348322868347, -0.01568533480167389, -0.31312504410743713, 0.1259380280971527, 0.2187606543302536, -0.006251875776797533, 0.07615381479263306, -0.0748518630862236, 0.38357850909233093, 0.11829207837581635, 0.4051454961299896, 0.06894543021917343, -0.20207205414772034, -0.05499625205993652, 0.49664464592933655, -0.1675599366426468, -0.14237052202224731, 4.454515510587953e-05, -0.3070973753929138, 0.09180684387683868, 0.3897397518157959, -9.556071745464578e-05, -0.04534435272216797, 0.06949715316295624, 0.06840315461158752, -0.023377656936645508, 0.10455553233623505, 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afflicted by the shafts of the god of desire, came to her and approached her presence. And inflamed by desire, that conquerer in battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the Kimpurushas, attired in celestial robes and possessing handsome features, decked with jewelled earrings and wearing a beautiful garland and crown, entered the Asoka woods, like an embodiment of the vernal season. And dressed with care, Ravana looked like the Kalpa tree in Indra's garden. But though adorned with every embellishment, that inspired her only with awe, like a beautified banian in the midst of a cemetery. And that night wanderer, having approached the presence of that slender-waisted lady, looked like the planet Saturn in the presence of Rohini. And smitten with the shafts of the god of the flowery emblem he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words, 'Thou hast, O Sita, shown thy regard for thy lord too much! O thou of delicate limbs, be merciful unto me. Let thy person be embellished now (by these maids in waiting). O excellent lady, accept me as thy lord! And, O thou of the most beautiful complexion, attired in costly robes and ornaments, take thou the first place among all the women of my household. Many are the daughters of the celestials and also the Gandharvas that I possess! I am lord also of many Danava and Daitya ladies! One hundred and forty millions of Pisachas, twice as many man-eating Rakshasa of terrible deed, and thrice as many Yaksha do my bidding! Some of these are under the sway of my brother who is the lord of all treasures. In my drinking hall, O excellent lady of beautiful thighs, Gandharvas and Apsaras wait on me as they do on my brother! I am, again, the son of that regenerate Rishi Visravas himself of high ascetic merit. I am renowned, again, as the fifth Regent of the Universe! And, O beautiful lady, of food and edibles and drinks of the very best kind, I have as much as the Lord himself of the celestials! Let all thy troubles consequent on a life in the woods cease! O thou of fair hips, be my Queen, as Mandodari herself!' Thus addressed by him, the beautiful princess of Videha, turning away and regarding him as something less than a straw, replied unto that wanderer of the night. And at that time the princess of Videha, that girl of beautiful hips, had her deep and compact bosom copiously drenched by her inauspicious tears shed ceaselessly. And she who regarded her husband as her god, answered that mean wretch, saying, 'By sheer ill-luck it is, O king of the Rakshasas, that I am obliged to hear such words of grievous import spoken by thee! Blessed be thou, O Rakshasa fond of sensual pleasures, let thy heart be withdrawn from me! I am the wife of another, ever devoted to my husband, and, therefore, incapable of being possessed by thee! A helpless human being that I am, I cannot be a fit wife for thee! What joy can be thine by using violence towards an unwilling woman? Thy father is a wise Brahmana, born of Brahma and equal unto that Lord himself of the creation! Why dost thou not, therefore, thyself being equal to a Regent of the Universe, observe virtue? Disgracing thy brother, that king of the Yakshas, that adorable one who is the friend of Maheswara himself, that lord of treasures, how is it that thou feelest no shame?' Having said these words, Sita began to weep, her bosom shivering in agitation, and covering her neck and face with her garments. And the long and well-knit braid, black and glossy, falling from the head of the weeping lady, looked like a black snake. And hearing these cruel words uttered by Sita, the foolish Ravana, although thus rejected, addressed Sita once more, saying, 'O lady, let the god having the Makara for his emblem burn me sorely. I will, however, on no account, O thou of sweet smiles and beautiful hips, approach thee, as thou art unwilling! What can I do to thee that still feelest a regard for Rama who is only a human being and, therefore, our food?' Having said those words unto that lady of faultless features, the king of the Rakshasa made himself invisible then and there and went away to the place he liked. And Sita, surrounded by those Rakshasa women, and treated with tenderness by Trijata, continued to dwell there in grief."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXIX ""Markandeya said, 'And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord, attired in mean garb, with but a single jewel (on the marital thread on her wrist), and incessantly weeping, seated on a stone, and waited upon by Rakshasa women, Ravana, afflicted by the shafts of the god of desire, came to her and approached her presence. And inflamed by desire, that conquerer in battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the Kimpurushas, attired in celestial robes and possessing handsome features, decked with jewelled earrings and wearing a beautiful garland and crown, entered the Asoka woods, like an embodiment of the vernal season. And dressed with care, Ravana looked like the Kalpa tree in Indra's garden. But though adorned with every embellishment, that inspired her only with awe, like a beautified banian in the midst of a cemetery. And that night wanderer, having approached the presence of that slender-waisted lady, looked like the planet Saturn in the presence of Rohini. And smitten with the shafts of the god of the flowery emblem he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words, 'Thou hast, O Sita, shown thy regard for thy lord too much! O thou of delicate limbs, be merciful unto me. Let thy person be embellished now (by these maids in waiting). O excellent lady, accept me as thy lord! And, O thou of the most beautiful complexion, attired in costly robes and ornaments, take thou the first place among all the women of my household. Many are the daughters of the celestials and also the Gandharvas that I possess! I am lord also of many Danava and Daitya ladies! One hundred and forty millions of Pisachas, twice as many man-eating Rakshasa of terrible deed, and thrice as many Yaksha do my bidding! Some of these are under the sway of my brother who is the lord of all treasures. In my drinking hall, O excellent lady of beautiful thighs, Gandharvas and Apsaras wait on me as they do on my brother! I am, again, the son of that regenerate Rishi Visravas himself of high ascetic merit. I am renowned, again, as the fifth Regent of the Universe! And, O beautiful lady, of food and edibles and drinks of the very best kind, I have as much as the Lord himself of the celestials! Let all thy troubles consequent on a life in the woods cease! O thou of fair hips, be my Queen, as Mandodari herself!' Thus addressed by him, the beautiful princess of Videha, turning away and regarding him as something less than a straw, replied unto that wanderer of the night. And at that time the princess of Videha, that girl of beautiful hips, had her deep and compact bosom copiously drenched by her inauspicious tears shed ceaselessly. And she who regarded her husband as her god, answered that mean wretch, saying, 'By sheer ill-luck it is, O king of the Rakshasas, that I am obliged to hear such words of grievous import spoken by thee! Blessed be thou, O Rakshasa fond of sensual pleasures, let thy heart be withdrawn from me! I am the wife of another, ever devoted to my husband, and, therefore, incapable of being possessed by thee! A helpless human being that I am, I cannot be a fit wife for thee! What joy can be thine by using violence towards an unwilling woman? Thy father is a wise Brahmana, born of Brahma and equal unto that Lord himself of the creation! Why dost thou not, therefore, thyself being equal to a Regent of the Universe, observe virtue? Disgracing thy brother, that king of the Yakshas, that adorable one who is the friend of Maheswara himself, that lord of treasures, how is it that thou feelest no shame?' Having said these words, Sita began to weep, her bosom shivering in agitation, and covering her neck and face with her garments. And the long and well-knit braid, black and glossy, falling from the head of the weeping lady, looked like a black snake. And hearing these cruel words uttered by Sita, the foolish Ravana, although thus rejected, addressed Sita once more, saying, 'O lady, let the god having the Makara for his emblem burn me sorely. I will, however, on no account, O thou of sweet smiles and beautiful hips, approach thee, as thou art unwilling! What can I do to thee that still feelest a regard for Rama who is only a human being and, therefore, our food?' Having said those words unto that lady of faultless features, the king of the Rakshasa made himself invisible then and there and went away to the place he liked. And Sita, surrounded by those Rakshasa women, and treated with tenderness by Trijata, continued to dwell there in grief."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Ravana approach and address Sita when he came to her in the Asoka woods? Answer 1: Ravana approached Sita dressed in celestial robes and adorned with jewelry, resembling the vernal season. He addressed her with words of desire, asking her to accept him as her lord and offering her the highest position among the women in his household. Reference 1: ""And while the chaste Sita was dwelling there afflicted with melancholy and grief on account of her lord... attired in celestial robes and possessing handsome features... he accosted that fair-hipped lady then affrighted like a helpless doe, and told her these words..."" Question 2: How did Sita respond to Ravana's advances and proposals? Answer 2: Sita, who regarded her husband Rama as her god, firmly rejected Ravana's advances and proposals. She declared her unwavering devotion to Rama and her unwillingness to be possessed by Ravana. Reference 2: ""I am the wife of another, ever devoted to my husband, and, therefore, incapable of being possessed by thee!... How is it that thou feelest no shame?'"" Question 3: What did Sita compare Ravana's advances to? Answer 3: Sita compared Ravana's advances to something less than a straw, indicating that she regarded his propositions with utmost disdain and as insignificant. Reference 3: ""And she who regarded her husband as her god, answered that mean wretch, saying, 'By sheer ill-luck it is, O king of the Rakshasas, that I am obliged to hear such words of grievous import spoken by thee!"" Question 4: How did Sita's rejection affect Ravana, and what did he say in response? Answer 4: Despite Sita's rejection, Ravana persisted in addressing her. He expressed his willingness to endure any punishment, even burning by the god with the Makara emblem, but he still refrained from approaching her against her will. Reference 4: ""O lady, let the god having the Makara for his emblem burn me sorely. I will, however, on no account, O thou of sweet smiles and beautiful hips, approach thee, as thou art unwilling!"" Question 5: How did Sita react to Ravana's advances, and what did she do after their conversation? Answer 5: Sita reacted to Ravana's advances by weeping in distress and covering her neck and face with her garments. After their conversation, she continued to dwell in grief, surrounded by the Rakshasa women and receiving kindness from Trijata. Reference 5: ""Having said these words, Sita began to weep, her bosom shivering in agitation, and covering her neck and face with her garments. And the long and well-knit braid, black and glossy, falling from the head of the weeping lady, looked like a black snake.""","[0.06157911196351051, 0.12969015538692474, -0.237243190407753, 0.2771246135234833, 0.3464607894420624, -0.07954446971416473, -0.09213986247777939, 0.1898728311061859, -0.18994790315628052, -0.06064736098051071, -0.025171371176838875, 0.2278275489807129, 0.2372000366449356, -0.2927384078502655, 0.15736138820648193, -0.014216766692698002, -0.02037969045341015, 0.2027527540922165, -0.10086917877197266, -0.009441999718546867, -0.14203043282032013, 0.3372567594051361, 0.08734812587499619, 0.33074095845222473, -0.06520476937294006, -0.18692120909690857, 0.16328126192092896, 0.5016979575157166, -0.5175976753234863, -0.35325509309768677, 0.045284949243068695, -0.141120046377182, -0.1668364405632019, 0.1077960804104805, -9.837676043389365e-05, -0.19253525137901306, 0.28918343782424927, 0.17186923325061798, -0.06133072450757027, 0.19167351722717285, 0.14532969892024994, 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But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta's head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance. And beholding the son of Pavana staying still on the field of battle, the retreating monkeys, O king, one and all quickly rallied. Then mighty and great and fearful was the uproar that arose there in consequence of the warriors of Rama and Ravana rushing against each other. And in that battle which raged terribly the field soon became miry with blood. And Dhumraksha afflicted the monkey-host with volleys of winged shafts. Then that vanquisher of foes, Hanuman, the son of Pavana, quickly seized that advancing leader of the Rakshasa. And the encounter that took place between that monkey and the Rakshasa hero, is desirous of defeating the other, was fierce and terrible, like that of Indra and Prahlada (in days of yore). And the Rakshasa struck the monkey with his maces and spiked clubs while the monkey struck the Rakshasa with trunks of trees unshorn of their branches. Then Hanuman, the son of Pavana, slew in great wrath that Rakshasa along with his charioteer and horses and broke his chariot also into pieces. And beholding Dhumraksha, that foremost of Rakshasa, thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa army with great valour. And slaughtered in large numbers by the victorious and powerful monkeys, the Rakshasas became dispirited and fled in fear to Lanka. And the surviving wreck of the Rakshasa army, having reached the city, informed king Ravana of everything that had happened. And hearing from them that Prahasta and that mighty archer Dhumraksha, had both, with their armies, been slain by the powerful monkeys, Ravana drew a deep sigh and springing up from his excellent seat, said,--the time is come for Kumbhakarna to act.--And having said this, he awake, by means of various loud-sounding instruments, his brother Kumbhakarna from his deep and prolonged slumbers. And having awaked him with great efforts, the Rakshasa king, still afflicted with anxiety, addressed the mighty Kumbhakarna and said unto him when seated at his ease on his bed, having perfectly recovered consciousness and self-possession, these words, 'Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound and undisturbed repose, unconscious of the terrible calamity that hath overtaken us! Rama with his monkey host hath crossed the Ocean by a bridge and disregarding us all is waging a terrible war (against us). I have stealthily brought away his wife Sita, the daughter of Janaka. and it is to recover her that he hath come hither, after having made a bridge over the great Ocean. Our great kinsmen also, Prahasta and others, have already been slain by him. And, O scourge of thy enemies, there is not another person, save thee, that can slay Rama! Therefore, O warrior, putting on thy armour, do thou set out this day for the purpose of vanquishing Rama and his followers! The two younger brothers of Dushana, viz., Vajravega and Promathin, will join thee with their forces!' And having said this unto the mighty Kumbhakarna. the Rakshasa king gave instructions to Vajravega and Promathin as to what they should do. And accepting his advice, those two warlike brothers of Dushana quickly marched out of the city, preceded by Kumbhakarna."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXXIV ""Markandeya said, ""Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta's head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance. And beholding the son of Pavana staying still on the field of battle, the retreating monkeys, O king, one and all quickly rallied. Then mighty and great and fearful was the uproar that arose there in consequence of the warriors of Rama and Ravana rushing against each other. And in that battle which raged terribly the field soon became miry with blood. And Dhumraksha afflicted the monkey-host with volleys of winged shafts. Then that vanquisher of foes, Hanuman, the son of Pavana, quickly seized that advancing leader of the Rakshasa. And the encounter that took place between that monkey and the Rakshasa hero, is desirous of defeating the other, was fierce and terrible, like that of Indra and Prahlada (in days of yore). And the Rakshasa struck the monkey with his maces and spiked clubs while the monkey struck the Rakshasa with trunks of trees unshorn of their branches. Then Hanuman, the son of Pavana, slew in great wrath that Rakshasa along with his charioteer and horses and broke his chariot also into pieces. And beholding Dhumraksha, that foremost of Rakshasa, thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa army with great valour. And slaughtered in large numbers by the victorious and powerful monkeys, the Rakshasas became dispirited and fled in fear to Lanka. And the surviving wreck of the Rakshasa army, having reached the city, informed king Ravana of everything that had happened. And hearing from them that Prahasta and that mighty archer Dhumraksha, had both, with their armies, been slain by the powerful monkeys, Ravana drew a deep sigh and springing up from his excellent seat, said,--the time is come for Kumbhakarna to act.--And having said this, he awake, by means of various loud-sounding instruments, his brother Kumbhakarna from his deep and prolonged slumbers. And having awaked him with great efforts, the Rakshasa king, still afflicted with anxiety, addressed the mighty Kumbhakarna and said unto him when seated at his ease on his bed, having perfectly recovered consciousness and self-possession, these words, 'Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound and undisturbed repose, unconscious of the terrible calamity that hath overtaken us! Rama with his monkey host hath crossed the Ocean by a bridge and disregarding us all is waging a terrible war (against us). I have stealthily brought away his wife Sita, the daughter of Janaka. and it is to recover her that he hath come hither, after having made a bridge over the great Ocean. Our great kinsmen also, Prahasta and others, have already been slain by him. And, O scourge of thy enemies, there is not another person, save thee, that can slay Rama! Therefore, O warrior, putting on thy armour, do thou set out this day for the purpose of vanquishing Rama and his followers! The two younger brothers of Dushana, viz., Vajravega and Promathin, will join thee with their forces!' And having said this unto the mighty Kumbhakarna. the Rakshasa king gave instructions to Vajravega and Promathin as to what they should do. And accepting his advice, those two warlike brothers of Dushana quickly marched out of the city, preceded by Kumbhakarna."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who struck Vibhishana with a mace in the battle, and how did Vibhishana respond? Answer 1: Prahasta struck Vibhishana with a mace in the battle. Vibhishana, displaying great wisdom and unwavering resolve, remained unaffected by the powerful blow and stood firm like a mountain. Reference 1: ""Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat."" Question 2: How was Dhumraksha defeated in the battle, and who was responsible for his defeat? Answer 2: Hanuman, the son of Pavana, defeated Dhumraksha in the battle. Hanuman seized Dhumraksha and engaged in a fierce encounter with him, ultimately slaying the Rakshasa along with his charioteer and horses and breaking his chariot into pieces. Reference 2: ""Then mighty and great and fearful was the uproar that arose there in consequence of the warriors of Rama and Ravana rushing against each other. And in that battle which raged terribly... Hanuman, the son of Pavana, slew in great wrath that Rakshasa along with his charioteer and horses and broke his chariot also into pieces."" Question 3: Why did Ravana wake up Kumbhakarna, and what task did he assign to him? Answer 3: Ravana woke up Kumbhakarna because Rama, with his monkey army, had crossed the ocean, waged a war against Ravana's forces, and slain many Rakshasas, including Prahasta and Dhumraksha. Ravana assigned the task of vanquishing Rama and his followers to Kumbhakarna, believing that only Kumbhakarna possessed the strength to defeat Rama. Reference 3: ""I have stealthily brought away his wife Sita... I have brought her away, and it is to recover her that he hath come hither, after having made a bridge over the great Ocean... there is not another person, save thee, that can slay Rama! Therefore, O warrior, putting on thy armour, do thou set out this day for the purpose of vanquishing Rama and his followers!"" Question 4: Who were the two younger brothers of Dushana, and what role did they play in the upcoming battle against Rama? Answer 4: The two younger brothers of Dushana were Vajravega and Promathin. They were instructed by Ravana to join Kumbhakarna with their forces to assist him in the battle against Rama and his followers. Reference 4: ""The two younger brothers of Dushana, viz., Vajravega and Promathin, will join thee with their forces!"" Question 5: How did the surviving Rakshasas react after their leaders were defeated in battle? Answer 5: The surviving Rakshasas, after witnessing the defeat of their leaders Prahasta and Dhumraksha, became dispirited and fled in fear to the city of Lanka. They informed King Ravana of the defeat and the loss of their leaders. Reference 5: ""And the surviving wreck of the Rakshasa army, having reached the city, informed king Ravana of everything that had happened.""","[-0.05025677755475044, -0.1332642138004303, -0.217751607298851, 0.01245557889342308, 0.3887327313423157, -0.19647780060768127, 0.1443166434764862, 0.19847480952739716, -0.3115282952785492, 0.05602371692657471, 0.042463481426239014, 0.1526426076889038, 0.22285689413547516, -0.30758628249168396, 0.3964225649833679, -0.3354071378707886, 0.05193861573934555, 0.03890746459364891, 0.18093600869178772, -0.01769656501710415, -0.23167337477207184, 0.1427324265241623, -0.25465384125709534, 0.3080292344093323, 0.011600254103541374, -0.18860116600990295, -0.04976517707109451, 0.5461039543151855, -0.046606484800577164, -0.5452706217765808, 0.08177042752504349, -0.3228733241558075, 0.024946797639131546, 0.3638116419315338, -9.696590132080019e-05, -0.16886913776397705, 0.23485009372234344, 0.15048746764659882, -0.039004307240247726, 0.1410430371761322, 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And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. And though the high-souled Sugriva always prompt in action broke that Sala tree on the head of Kumbhakarna, he failed to make any impression on that Rakshasa. And then, as if roused from his torpor by that blow, Kumbhakarna stretching forth his arms seized Sugriva by main force. And beholding Sugriva dragged away by the Rakshasa, the heroic son of Sumitra, that delighter of his friends, rushed towards Kumbhakarna. And that slayer of hostile heroes, Lakshmana, advancing towards Kumbhakarna, discharged at him an impetuous and mighty arrow furnished with golden wings. And that arrow, cutting through his coat of mail and penetrating into his body, passed through it outright and struck into the earth, stained with the Rakshasa's blood. Kumbhakarna then, having his breast thus bored through, released the king of monkeys. And taking up a huge mass of stone as his weapon, the mighty warrior Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms by means of a couple of keen-edged shafts furnished with heads resembling razors. But as soon as the two arms of the Rakshasa were thus cut off, double that number of arms soon appeared on his person. Sumitra's son, however, displaying his skill in weapon, soon by means of similar arrows cut off those arms also, each of which had seized a mass of stone. At this, that Rakshasa assumed a form enormously huge and furnished with numerous heads and legs and arms. Then the son of Sumitra rived, with a Brahma weapon, that warrior looking like an assemblage of hill. And rent by means of that celestial weapon, that Rakshasa fell on the field of battle like a huge tree with spreading branches suddenly consumed by heaven's thunderbolt. And beholding Kumbhakarna endued with great activity and resembling the Asura Vritra himself, deprived of life and prostrated on the field of battle, the Rakshasa warriors fled in fear. And beholding the Rakshasa warriors running away from the field of battle, the younger brother of Dushana, rallying them, rushed in great wrath upon the son of Sumitra. Sumitra's son, however, with a loud roar, received with his winged shafts both those wrathful warriors, Vajravega and Promathin, rushing towards him. The battle then, O son of Pritha, that took place between those two younger brothers of Dushana on the one hand and the intelligent Lakshmana on the other, was exceedingly furious and made the bristles of the spectators stand on end. And Lakshmana overwhelmed the two Rakshasas with a perfect shower of arrows. And those two Rakshasa heroes, on the other hand, both of them excited with fury, covered Lakshmana with an arrowy hail. And that terrible encounter between Vajravega and Promathin and the mighty-armed Lakshmana lasted for a short while. And Hanumana, the son of Pavana, taking up a mountain peak, rushed towards one of the brothers, and with that weapon took the life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with a large mass of rock, crushed Promathin, that other younger brother of Dushana. The deadly struggle, however, between the soldiers of Rama and Ravana, rushing against one another, instead of coming to an end even after this, raged on as before. And hundreds of Rakshasas were slain by the denizens of the forest, while many of the latter were slain by the former. The loss, however, in killed, of the Rakshasas was far greater than that of the monkeys. 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXXV ""Markandeya said, ""Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. And though the high-souled Sugriva always prompt in action broke that Sala tree on the head of Kumbhakarna, he failed to make any impression on that Rakshasa. And then, as if roused from his torpor by that blow, Kumbhakarna stretching forth his arms seized Sugriva by main force. And beholding Sugriva dragged away by the Rakshasa, the heroic son of Sumitra, that delighter of his friends, rushed towards Kumbhakarna. And that slayer of hostile heroes, Lakshmana, advancing towards Kumbhakarna, discharged at him an impetuous and mighty arrow furnished with golden wings. And that arrow, cutting through his coat of mail and penetrating into his body, passed through it outright and struck into the earth, stained with the Rakshasa's blood. Kumbhakarna then, having his breast thus bored through, released the king of monkeys. And taking up a huge mass of stone as his weapon, the mighty warrior Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms by means of a couple of keen-edged shafts furnished with heads resembling razors. But as soon as the two arms of the Rakshasa were thus cut off, double that number of arms soon appeared on his person. Sumitra's son, however, displaying his skill in weapon, soon by means of similar arrows cut off those arms also, each of which had seized a mass of stone. At this, that Rakshasa assumed a form enormously huge and furnished with numerous heads and legs and arms. Then the son of Sumitra rived, with a Brahma weapon, that warrior looking like an assemblage of hill. And rent by means of that celestial weapon, that Rakshasa fell on the field of battle like a huge tree with spreading branches suddenly consumed by heaven's thunderbolt. And beholding Kumbhakarna endued with great activity and resembling the Asura Vritra himself, deprived of life and prostrated on the field of battle, the Rakshasa warriors fled in fear. And beholding the Rakshasa warriors running away from the field of battle, the younger brother of Dushana, rallying them, rushed in great wrath upon the son of Sumitra. Sumitra's son, however, with a loud roar, received with his winged shafts both those wrathful warriors, Vajravega and Promathin, rushing towards him. The battle then, O son of Pritha, that took place between those two younger brothers of Dushana on the one hand and the intelligent Lakshmana on the other, was exceedingly furious and made the bristles of the spectators stand on end. And Lakshmana overwhelmed the two Rakshasas with a perfect shower of arrows. And those two Rakshasa heroes, on the other hand, both of them excited with fury, covered Lakshmana with an arrowy hail. And that terrible encounter between Vajravega and Promathin and the mighty-armed Lakshmana lasted for a short while. And Hanumana, the son of Pavana, taking up a mountain peak, rushed towards one of the brothers, and with that weapon took the life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with a large mass of rock, crushed Promathin, that other younger brother of Dushana. The deadly struggle, however, between the soldiers of Rama and Ravana, rushing against one another, instead of coming to an end even after this, raged on as before. And hundreds of Rakshasas were slain by the denizens of the forest, while many of the latter were slain by the former. The loss, however, in killed, of the Rakshasas was far greater than that of the monkeys. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who confronted Kumbhakarna in the battle, and how did they attempt to defeat him? Answer 1: The monkey warriors, led by Sugriva and Lakshmana, confronted Kumbhakarna in the battle. They attempted to defeat him by striking him with large trees, tearing his body with their nails, and engaging in various forms of combat with him, including showering him with various weapons. Reference 1: ""And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare."" Question 2: How did Sugriva initially attempt to harm Kumbhakarna during the battle? Answer 2: Sugriva, the king of the monkeys, approached Kumbhakarna and struck him on the head with the trunk of a Sala tree. However, this blow had no effect on the Rakshasa, and Kumbhakarna remained unharmed. Reference 2: ""And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. And though the high-souled Sugriva always prompt in action broke that Sala tree on the head of Kumbhakarna, he failed to make any impression on that Rakshasa."" Question 3: What celestial weapon did Lakshmana use against Kumbhakarna in the battle, and how did it affect the Rakshasa? Answer 3: Lakshmana used a Brahma weapon against Kumbhakarna. This celestial weapon was successful in riving the Rakshasa, causing him to fall on the battlefield, lifeless, like a massive tree struck by a thunderbolt from heaven. Reference 3: ""Sumitra's son, however, displaying his skill in weapon, soon by means of similar arrows cut off those arms also, each of which had seized a mass of stone. At this, that Rakshasa assumed a form enormously huge and furnished with numerous heads and legs and arms. Then the son of Sumitra rived, with a Brahma weapon, that warrior looking like an assemblage of hill. And rent by means of that celestial weapon, that Rakshasa fell on the field of battle like a huge tree with spreading branches suddenly consumed by heaven's thunderbolt."" Question 4: How were the two younger brothers of Dushana, Vajravega and Promathin, defeated in the battle? Answer 4: Hanumana, the son of Pavana, used a mountain peak as a weapon to defeat Vajravega. Another mighty monkey named Nala used a large mass of rock to crush Promathin, the other younger brother of Dushana. Reference 4: ""And Hanumana, the son of Pavana, taking up a mountain peak, rushed towards one of the brothers, and with that weapon took the life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with a large mass of rock, crushed Promathin, that other younger brother of Dushana."" Question 5: What was the outcome of the battle between the Rakshasas and the monkey warriors in terms of casualties? Answer 5: The battle resulted in a high number of casualties among both the Rakshasas and the monkey warriors. However, it is noted that the Rakshasas suffered a far greater loss of lives compared to the monkeys. Reference 5: ""The deadly struggle, however, between the soldiers of Rama and Ravana, rushing against one another, instead of coming to an end even after this, raged on as before. And hundreds of Rakshasas were slain by the denizens of the forest, while many of the latter were slain by the former. The loss, however, in killed, of the Rakshasas was far greater than that of the monkeys.""","[0.13967114686965942, -0.005803780164569616, -0.2616259455680847, 0.04541914537549019, 0.3601757287979126, -0.24409279227256775, 0.07213825732469559, 0.18989713490009308, -0.066866435110569, 0.13486729562282562, 0.11713429540395737, 0.3451302647590637, 0.1664452999830246, -0.09140872210264206, 0.3795289695262909, -0.0994541198015213, 0.09191416203975677, 0.13583657145500183, 0.05384903401136398, -0.05293631926178932, -0.39671897888183594, 0.14835400879383087, -0.16131745278835297, 0.26716598868370056, 0.047097403556108475, -0.20414839684963226, -0.028572190552949905, 0.5259827971458435, -0.18185022473335266, -0.5900992155075073, 0.08119631558656693, -0.3370504081249237, -0.18825609982013702, 0.29672887921333313, -9.653636516304687e-05, -0.18813829123973846, 0.3702043890953064, 0.11669135093688965, -0.13823454082012177, 0.21030570566654205, 0.044527094811201096, 0.24026913940906525, 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And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage. And beholding those heroes prostrate on the ground pierced with hundreds of arrows, Sugriva with all the monkeys stood surrounding them on all sides. And the king of the monkeys stood there, accompanied by Sushena and Mainda and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala. And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna. Then Sugriva soon extracted the arrows from their bodies. And by means of that most efficacious medicine called the Visalya , applied with celestial mantras, those human heroes regained their consciousness. And the arrow having been extracted from their bodies, those mighty warriors in a moment rose from their recumbent posture, their pains and fatigue thoroughly alleviated. And beholding Rama the descendant of Ikshwaku's race, quite at his ease, Vibhishana, O son of Pritha, joining his hands; told him these words, 'O chastiser of foes, at the command of the king of the Guhyakas, a Guhyaka hath come from the White mountains, bringing with him his water! O great king, this water is a present to thee from Kuvera, so that all creatures that are invisible may, O chastiser of foes, become visible to thee! This water laved over the eyes will make every invisible creature visible to thee, as also to any other person to whom thou mayst give it!'--Saying--So be it,--Rama took that sacred water, and sanctified his own eyes therewith. And the high-minded Lakshmana also did the same. And Sugriva and Jambuvan, and Hanuman and Angada, and Mainda and Dwivida, and Nila and many other foremost of the monkeys, laved their eyes with that water. And thereupon it exactly happened as Vibhishana had said, for, O Yudhishthira, soon did the eyes of all these became capable of beholding things that could not be seen by the unassisted eye! ""Meanwhile, Indrajit, after the success he had won, went to his father. And having informed him of the feats he had achieved, he speedily returned to the field of battle and placed himself at the van of his army. The son of Sumitra then, under Vibhishana's guidance, rushed towards that wrathful son of Ravana coming back, from desire of battle, to lead the attack. And Lakshmana, excited to fury and receiving a hint from Vibhishana, and desiring to slay Indrajit who had not completed his daily sacrifice, smote with his arrows that warrior burning to achieve success. And desirous of vanquishing each other, the encounter that took place between them was exceedingly wonderful like that (in days of yore) between the Lord of celestials and Prahrada. And Indrajit pierced the son of Sumitra with arrows penetrating into his very vitals. And the son of Sumitra also pierced Ravana's son with arrows of fiery energy. And pierced with Lakshmana's arrows, the son of Ravana became senseless with wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes. Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra then took his adversary's life by means of three winged arrows possessed of the energy and effulgence of fire! With one of these, he severed from Indrajit's body that arm of his enemy which had grasped the bow. With the second he caused that other arm which had held the arrows, to drop down on the ground. With the third that was bright and possessed of the keenest edge, he cut off his head decked with a beautiful nose and bright with ear-rings. And shorn of arms and head, the trunk became fearful to behold. And having slain the foe thus, that foremost of mighty men then slew with his arrows the charioteer of his adversary. And the horses then dragged away the empty chariot into the city. And Ravana then beheld that car without his son on it. And hearing that his son had been slain, Ravana suffered his heart to be overpowered with grief. And under the influence of extreme grief and affliction, the king of the Rakshasas suddenly cherished the desire of killing the princess of Mithila. And seizing a sword, the wicked Rakshasa hastily ran towards that lady staying within the Asoka wood longing to behold her lord. Then Avindhya beholding that sinful purpose of the wicked wretch, appeased his fury. Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise Rakshasa said, 'Placed as thou art on the blazing throne of an empire, it behoveth thee not to slay a woman! Besides, this woman is already slain, considering that she is a captive in thy power! I think, she would not be slain if only her body were destroyed. Slay thou her husband! He being slain, she will be slain too! Indeed, not even he of an hundred sacrifices (Indra) is thy equal in prowess! The gods with Indra at their head, had repeatedly been affrighted by thee in battle!' With these and many other words of the same import, Avindhya succeeded in appeasing Ravana. And the latter did, indeed, listen to his counsellor's speech. And that wanderer of the night, then, resolved to give battle himself sheathed his sword, and issued orders for preparing his chariot.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXXVII ""Markandeya said, 'Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons. And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage. And beholding those heroes prostrate on the ground pierced with hundreds of arrows, Sugriva with all the monkeys stood surrounding them on all sides. And the king of the monkeys stood there, accompanied by Sushena and Mainda and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala. And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna. Then Sugriva soon extracted the arrows from their bodies. And by means of that most efficacious medicine called the Visalya , applied with celestial mantras, those human heroes regained their consciousness. And the arrow having been extracted from their bodies, those mighty warriors in a moment rose from their recumbent posture, their pains and fatigue thoroughly alleviated. And beholding Rama the descendant of Ikshwaku's race, quite at his ease, Vibhishana, O son of Pritha, joining his hands; told him these words, 'O chastiser of foes, at the command of the king of the Guhyakas, a Guhyaka hath come from the White mountains, bringing with him his water! O great king, this water is a present to thee from Kuvera, so that all creatures that are invisible may, O chastiser of foes, become visible to thee! This water laved over the eyes will make every invisible creature visible to thee, as also to any other person to whom thou mayst give it!'--Saying--So be it,--Rama took that sacred water, and sanctified his own eyes therewith. And the high-minded Lakshmana also did the same. And Sugriva and Jambuvan, and Hanuman and Angada, and Mainda and Dwivida, and Nila and many other foremost of the monkeys, laved their eyes with that water. And thereupon it exactly happened as Vibhishana had said, for, O Yudhishthira, soon did the eyes of all these became capable of beholding things that could not be seen by the unassisted eye! ""Meanwhile, Indrajit, after the success he had won, went to his father. And having informed him of the feats he had achieved, he speedily returned to the field of battle and placed himself at the van of his army. The son of Sumitra then, under Vibhishana's guidance, rushed towards that wrathful son of Ravana coming back, from desire of battle, to lead the attack. And Lakshmana, excited to fury and receiving a hint from Vibhishana, and desiring to slay Indrajit who had not completed his daily sacrifice, smote with his arrows that warrior burning to achieve success. And desirous of vanquishing each other, the encounter that took place between them was exceedingly wonderful like that (in days of yore) between the Lord of celestials and Prahrada. And Indrajit pierced the son of Sumitra with arrows penetrating into his very vitals. And the son of Sumitra also pierced Ravana's son with arrows of fiery energy. And pierced with Lakshmana's arrows, the son of Ravana became senseless with wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes. Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra then took his adversary's life by means of three winged arrows possessed of the energy and effulgence of fire! With one of these, he severed from Indrajit's body that arm of his enemy which had grasped the bow. With the second he caused that other arm which had held the arrows, to drop down on the ground. With the third that was bright and possessed of the keenest edge, he cut off his head decked with a beautiful nose and bright with ear-rings. And shorn of arms and head, the trunk became fearful to behold. And having slain the foe thus, that foremost of mighty men then slew with his arrows the charioteer of his adversary. And the horses then dragged away the empty chariot into the city. And Ravana then beheld that car without his son on it. And hearing that his son had been slain, Ravana suffered his heart to be overpowered with grief. And under the influence of extreme grief and affliction, the king of the Rakshasas suddenly cherished the desire of killing the princess of Mithila. And seizing a sword, the wicked Rakshasa hastily ran towards that lady staying within the Asoka wood longing to behold her lord. Then Avindhya beholding that sinful purpose of the wicked wretch, appeased his fury. Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise Rakshasa said, 'Placed as thou art on the blazing throne of an empire, it behoveth thee not to slay a woman! Besides, this woman is already slain, considering that she is a captive in thy power! I think, she would not be slain if only her body were destroyed. Slay thou her husband! He being slain, she will be slain too! Indeed, not even he of an hundred sacrifices (Indra) is thy equal in prowess! The gods with Indra at their head, had repeatedly been affrighted by thee in battle!' With these and many other words of the same import, Avindhya succeeded in appeasing Ravana. And the latter did, indeed, listen to his counsellor's speech. And that wanderer of the night, then, resolved to give battle himself sheathed his sword, and issued orders for preparing his chariot.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How were Rama and Lakshmana captured and immobilized by Indrajit in the battle? Answer 1: Indrajit captured Rama and Lakshmana by ensnaring them in a net of arrows that he had received as boons. This arrowy net immobilized the two brothers and rendered them helpless on the battlefield. Reference 1: ""Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons."" Question 2: Who assisted in reviving Rama and Lakshmana after they were tied by Indrajit's arrows? Answer 2: Vibhishana, Ravana's brother who had allied with Rama, played a crucial role in reviving Rama and Lakshmana. He used a weapon called ""Prajna"" to awaken them from their insensibility. Reference 2: ""And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna."" Question 3: What special water did Vibhishana offer to Rama and Lakshmana, and what was its significance? Answer 3: Vibhishana offered a special water to Rama and Lakshmana, which was a gift from Kuvera, the king of the Guhyakas. This water, when applied to the eyes, made invisible creatures visible. It allowed them to see beings that could not be seen by the unassisted eye. Reference 3: ""O chastiser of foes, at the command of the king of the Guhyakas, a Guhyaka hath come from the White mountains, bringing with him his water! O great king, this water is a present to thee from Kuvera, so that all creatures that are invisible may, O chastiser of foes, become visible to thee! This water laved over the eyes will make every invisible creature visible to thee, as also to any other person to whom thou mayst give it!"" Question 4: How did Lakshmana ultimately defeat Indrajit in their battle? Answer 4: Lakshmana defeated Indrajit by severing his arm that held the bow with one arrow, causing his other arm, which held the arrows, to drop with the second arrow, and finally beheaded him with the third arrow. This sequence of arrow strikes led to Indrajit's death. Reference 4: ""Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra then took his adversary's life by means of three winged arrows possessed of the energy and effulgence of fire! With one of these, he severed from Indrajit's body that arm of his enemy which had grasped the bow. With the second, he caused that other arm which had held the arrows to drop down on the ground. With the third that was bright and possessed of the keenest edge, he cut off his head decked with a beautiful nose and bright with ear-rings."" Question 5: After Indrajit's defeat and death, what did Ravana contemplate doing in his grief and anger? Answer 5: After Indrajit's death, Ravana contemplated killing Sita, the princess of Mithila, in his extreme grief and affliction. He seized a sword and rushed toward the Asoka wood, where Sita was held captive, with the intent of killing her. Reference 5: ""Then Avindhya beholding that sinful purpose of the wicked wretch, appeased his fury. Listen, O Yudhishthira, to the reasons urged by Avindhya!""","[-0.008782388642430305, 0.11971794068813324, -0.2662997245788574, 0.044636812061071396, 0.24994149804115295, -0.262798935174942, 0.09234392642974854, 0.20437167584896088, -0.2579009234905243, 0.02984241582453251, 0.18989309668540955, 0.2791188657283783, 0.2363782823085785, -0.3723726272583008, 0.46285849809646606, -0.23673488199710846, -0.015072931535542011, 0.17339247465133667, -0.022521020844578743, -0.05416206642985344, -0.2740740180015564, 0.1463286131620407, -0.10137631744146347, 0.2529478371143341, 0.2089765965938568, -0.18096435070037842, 0.12019507586956024, 0.3361065685749054, -0.15863287448883057, -0.7687419056892395, -0.07631488144397736, -0.3321235775947571, -0.2243345081806183, -0.19209544360637665, -9.932652028510347e-05, -0.16044090688228607, 0.399563729763031, -0.00840323232114315, -0.0971331000328064, 0.4299716055393219, -0.2930252254009247, 0.019247056916356087, 0.19463711977005005, -0.20450431108474731, 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And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chief. And beholding him rushing in wrath towards the monkey army, Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight. And beholding the enemy slaughtering his troops, the Rakshasa king, Ravana, possessed of great powers of illusion, began to put them forth. And forth from his body began to spring hundreds and thousands of Rakshasas armed with arrows and lances and double-edged swords in hand. Rama, however, with a celestial weapon slew all those Rakshasas. The king of the Rakshasas then once more put forth his prowess of illusion. The Ten-faced, producing from his body numerous warriors resembling, O Bharata, both Rama and Lakshmana, rushed towards the two brothers. And then those Rakshasas, hostile to Rama and Lakshmana and armed with bows and arrows, rushed towards Rama, and beholding that power of illusion put forth by the king of Rakshasas, that descendant of Ikshwaku's race, the son of Sumitra, addressed Rama in these heroic words, 'Slay those Rakshasas, those wretches with forms like thy own!' And Rama, thereupon slew those and other Rakshasas of forms resembling his own. And that time Matali, the charioteer of Indra, approached Rama on the field of battle, with a car effulgent as the Sun and unto which were yoked horses of a tawny hue. And Matali said, 'O son of Kakutstha's race, this excellent and victorious car, unto which have been yoked this pair of tawny horses, belonging to the Lord of celestials! It is on this excellent car, O tiger among men, that Indra hath slain in battle hundreds of Daityas and Danavas! Therefore, O tiger among men, do thou, riding on the car driven by me, quickly slay Ravana in battle! Do not delay in achieving this!' Thus addressed by him, the descendant of Raghu's race, however, doubted the truthful words of Matali, thinking this is another illusion produced by the Rakshasas--Vibhishana then addressed him saying, 'This, O tiger among men, is no illusion of the wicked Ravana! Ascend thou this chariot quickly, for this, O thou of great effulgence, belongeth to Indra!' The descendant of Kakutstha then cheerfully said unto Vibhishana, 'So be it', and riding on that car, rushed wrathfully upon Ravana. And when Ravana, too, rushed against his antagonist, a loud wail of woe was set up by the creatures of the Earth, while the celestials in heaven sent forth a leonine roar accompanied by beating of large drums. The encounter then that took place between the Ten-necked Rakshasa and that prince of Raghu's race, was fierce in the extreme. Indeed, that combat between them hath no parallel elsewhere. And Rakshasa hurled at Rama a terrible javelin looking like Indra's thunderbolt and resembling a Brahmana's curse on the point of utterance. Rama, however, quickly cut into fragments that javelin by means of his sharp arrows. And beholding that most difficult feat, Ravana was struck with fear. But soon his wrath was excited and the Ten-necked hero began to shower on Rama whetted arrows by thousands and tens of thousands and countless weapons of various kinds, such as rockets and javelins and maces and battle-axes and darts of various kinds and Shataghnis and whetted shafts. And beholding that terrible form of illusion displayed by the Ten-necked Rakshasa, the monkeys fled in fear in all directions. Then the descendant of Kakutstha, taking out of his quiver an excellent arrow furnished with handsome wings and golden feathers and a bright and beautiful head, fixed it on the bow with Brahmastra mantra. And beholding that excellent arrow transformed by Rama, with proper mantras into a Brahma weapon, the celestials and the Gandharvas with Indra at their head, began to rejoice. And the gods and the Danavas and the Kinnaras were led by the display of that Brahma weapon to regard the life of their Rakshasa foe almost closed. Then Rama shot that terrible weapon of unrivalled energy, destined to compass Ravana's death, and resembling the curse of a Brahmana on the point of utterance. And as soon, O Bharata, as that arrow was shot by Rama from his bow drawn to a circle, the Rakshasa king with his chariot and charioteer and horses blazed up, surrounded on all sides by a terrific fire. And beholding Ravana slain by Rama of famous achievements, the celestials, with the Gandharvas and the Charanas, rejoiced exceedingly. And deprived of universal dominion by the energy of the Brahma weapon, the five elements forsook the illustrious Ravana. And were consumed by the Brahma weapon, the physical ingredients of Ravana's body. His flesh and blood were all reduced to nothingness,--so that the ashes even could not be seen.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXXVIII ""Markandeya said, The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chief. And beholding him rushing in wrath towards the monkey army, Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight. And beholding the enemy slaughtering his troops, the Rakshasa king, Ravana, possessed of great powers of illusion, began to put them forth. And forth from his body began to spring hundreds and thousands of Rakshasas armed with arrows and lances and double-edged swords in hand. Rama, however, with a celestial weapon slew all those Rakshasas. The king of the Rakshasas then once more put forth his prowess of illusion. The Ten-faced, producing from his body numerous warriors resembling, O Bharata, both Rama and Lakshmana, rushed towards the two brothers. And then those Rakshasas, hostile to Rama and Lakshmana and armed with bows and arrows, rushed towards Rama, and beholding that power of illusion put forth by the king of Rakshasas, that descendant of Ikshwaku's race, the son of Sumitra, addressed Rama in these heroic words, 'Slay those Rakshasas, those wretches with forms like thy own!' And Rama, thereupon slew those and other Rakshasas of forms resembling his own. And that time Matali, the charioteer of Indra, approached Rama on the field of battle, with a car effulgent as the Sun and unto which were yoked horses of a tawny hue. And Matali said, 'O son of Kakutstha's race, this excellent and victorious car, unto which have been yoked this pair of tawny horses, belonging to the Lord of celestials! It is on this excellent car, O tiger among men, that Indra hath slain in battle hundreds of Daityas and Danavas! Therefore, O tiger among men, do thou, riding on the car driven by me, quickly slay Ravana in battle! Do not delay in achieving this!' Thus addressed by him, the descendant of Raghu's race, however, doubted the truthful words of Matali, thinking this is another illusion produced by the Rakshasas--Vibhishana then addressed him saying, 'This, O tiger among men, is no illusion of the wicked Ravana! Ascend thou this chariot quickly, for this, O thou of great effulgence, belongeth to Indra!' The descendant of Kakutstha then cheerfully said unto Vibhishana, 'So be it', and riding on that car, rushed wrathfully upon Ravana. And when Ravana, too, rushed against his antagonist, a loud wail of woe was set up by the creatures of the Earth, while the celestials in heaven sent forth a leonine roar accompanied by beating of large drums. The encounter then that took place between the Ten-necked Rakshasa and that prince of Raghu's race, was fierce in the extreme. Indeed, that combat between them hath no parallel elsewhere. And Rakshasa hurled at Rama a terrible javelin looking like Indra's thunderbolt and resembling a Brahmana's curse on the point of utterance. Rama, however, quickly cut into fragments that javelin by means of his sharp arrows. And beholding that most difficult feat, Ravana was struck with fear. But soon his wrath was excited and the Ten-necked hero began to shower on Rama whetted arrows by thousands and tens of thousands and countless weapons of various kinds, such as rockets and javelins and maces and battle-axes and darts of various kinds and Shataghnis and whetted shafts. And beholding that terrible form of illusion displayed by the Ten-necked Rakshasa, the monkeys fled in fear in all directions. Then the descendant of Kakutstha, taking out of his quiver an excellent arrow furnished with handsome wings and golden feathers and a bright and beautiful head, fixed it on the bow with Brahmastra mantra. And beholding that excellent arrow transformed by Rama, with proper mantras into a Brahma weapon, the celestials and the Gandharvas with Indra at their head, began to rejoice. And the gods and the Danavas and the Kinnaras were led by the display of that Brahma weapon to regard the life of their Rakshasa foe almost closed. Then Rama shot that terrible weapon of unrivalled energy, destined to compass Ravana's death, and resembling the curse of a Brahmana on the point of utterance. And as soon, O Bharata, as that arrow was shot by Rama from his bow drawn to a circle, the Rakshasa king with his chariot and charioteer and horses blazed up, surrounded on all sides by a terrific fire. And beholding Ravana slain by Rama of famous achievements, the celestials, with the Gandharvas and the Charanas, rejoiced exceedingly. And deprived of universal dominion by the energy of the Brahma weapon, the five elements forsook the illustrious Ravana. And were consumed by the Brahma weapon, the physical ingredients of Ravana's body. His flesh and blood were all reduced to nothingness,--so that the ashes even could not be seen.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Ravana react to the death of his beloved son, Indrajit, in the battle? Answer 1: Ravana was incensed and filled with fury upon learning about the death of his beloved son, Indrajit. He immediately ascended his chariot and rushed towards Rama, determined to seek revenge. Reference 1: ""The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems."" Question 2: How did the monkey warriors, including Mainda and Nila, respond when Ravana charged towards Rama on the battlefield? Answer 2: The monkey warriors, including Mainda and Nila, surrounded Ravana with their troops and began to engage him in combat. They used trunks of trees to battle against Ravana and his army. Reference 2: ""Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight."" Question 3: What powers of illusion did Ravana employ during the battle, and how did Rama counter them? Answer 3: Ravana possessed great powers of illusion and produced numerous warriors resembling Rama and Lakshmana from his own body. However, Rama used celestial weapons to slay all those illusory Rakshasas created by Ravana. Reference 3: ""The Ten-faced, producing from his body numerous warriors resembling, O Bharata, both Rama and Lakshmana, rushed towards the two brothers. And then those Rakshasas, hostile to Rama and Lakshmana and armed with bows and arrows, rushed towards Rama."" Question 4: Who offered Rama a celestial chariot and urged him to use it in the battle against Ravana? Answer 4: Matali, the charioteer of Indra, offered Rama a celestial chariot drawn by tawny horses and encouraged him to use it in the battle against Ravana. Reference 4: ""Matali, the charioteer of Indra, approached Rama on the field of battle, with a car effulgent as the Sun and unto which were yoked horses of a tawny hue."" Question 5: What caused the gods and celestial beings to rejoice during Rama's battle with Ravana? Answer 5: The gods and celestial beings rejoiced when they saw Rama transform an arrow into a Brahma weapon, a celestial weapon of unrivaled energy. They saw this as a sign that Ravana's life was almost at its end. Reference 5: ""And the gods and the Danavas and the Kinnaras were led by the display of that Brahma weapon to regard the life of their Rakshasa foe almost closed."" Question 6: How did Rama ultimately defeat Ravana in their fierce battle? Answer 6: Rama used a Brahma weapon, an arrow of tremendous power, which caused Ravana, his chariot, charioteer, horses, and the surrounding area to be engulfed in a blazing fire. This led to Ravana's death, as he was consumed by the fiery energy of the Brahma weapon. Reference 6: ""As soon, O Bharata, as that arrow was shot by Rama from his bow drawn to a circle, the Rakshasa king with his chariot and charioteer and horses blazed up, surrounded on all sides by a terrific fire. And deprived of universal dominion by the energy of the Brahma weapon, the five elements forsook the illustrious Ravana. And were consumed by the Brahma weapon, the physical ingredients of Ravana's body.""","[-0.03060542419552803, 0.02391386590898037, -0.2480546087026596, 0.23385153710842133, 0.34898319840431213, -0.1608000248670578, 0.37205079197883606, 0.19404596090316772, -0.38976049423217773, 0.00936280656605959, -0.025089245289564133, 0.44342106580734253, 0.26275986433029175, -0.47125044465065, 0.38281509280204773, -0.13960294425487518, -0.05544145405292511, -0.02379542589187622, -0.03408239781856537, 0.024466175585985184, -0.16007576882839203, 0.2057446539402008, 0.007703544571995735, 0.24135765433311462, -0.2870822250843048, -0.13669541478157043, 0.14946377277374268, 0.3564123809337616, 0.03665211796760559, -0.5457715392112732, 0.07338691502809525, -0.3152421712875366, 0.039785515516996384, 0.4136483669281006, -9.66898660408333e-05, -0.10091796517372131, 0.32510659098625183, 0.06617526710033417, -0.01822400651872158, 0.2639463543891907, -0.06034498289227486, 0.19294621050357819, 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And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. And Narada then said, 'Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?' Aswapati answered, saying, 'Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!' ""Markandeya continued, 'Then the blessed maid, commanded by her father with the words,--Relate everything in detail,--regarded those words of her sire as if they were those of a god, and spoke unto him thus, 'There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king's mishap, deprived him of his kingdom. And thereupon the monarch, accompanied by his wife bearing a child on her breast, went into the woods. And having retired into the forests, he adopted great vows and began to practise ascetic austerities. And his son, born in the city, began to grow in the hermitage. That youth, fit to be my husband, I have accepted in my heart for my lord!' At these words of hers, Narada said, 'Alas, O king, Savitri hath committed a great wrong, since, not knowing, she hath accepted for her lord this Satyavan of excellent qualities! His father speaketh the truth and his mother also is truthful in her speech. And it is for this that the Brahmanas have named the son Satyavan. In his childhood he took great delight in horses, and used to make horses of clay. And he used also to draw pictures of horses. And for this that youth is sometimes called by the name of Chitraswa.' The king then asked, 'And is prince Satyavan, who is devoted to his father, endued with energy and intelligence and forgiveness and courage?' Narada replied, saying, 'In energy Satyavan is like unto the sun, and in wisdom like unto Vrihaspati! And he is brave like unto the lord of the celestials and forgiving like unto the Earth herself!' Aswapati then said, 'And is the prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he handsome and magnanimous and lovely to behold?' Narada said, 'In bestowal of gifts according to his power, the mighty son of Dyumatsena is like unto Sankriti's son Rantideva. In truthfulness of speech and devotion unto Brahmanas, he is like Sivi, the son of Usinara. And he is magnanimous like Yayati, and beautiful like the Moon. And in beauty of person he is like either of the twin Aswins. And with senses under control, he is meek, and brave, and truthful! And with passion in subjection he is devoted to his friends, and free from malice and modest and patient. Indeed, briefly speaking, they that are possessed of great ascetic merit and are of exalted character say that he is always correct in his conduct and that honour is firmly seated on his brow.' Hearing this, Aswapati said, 'O reverend sage, thou tellest me that he is possessed of every virtue! Do thou now tell me his defects if, indeed, he hath any!' Narada then said, 'He hath one only defect that hath overwhelmed all his virtues. That defect is incapable of being conquered by even the greatest efforts. He hath only one defect, and no other. Within a year from this day, Satyavan, endued with a short life will cast off his body!' Hearing these words of the sage, the king said, 'Come, O Savitri, go thou and choose another for thy lord, O beautiful damsel! That one great defect (in this youth) existeth, covering all his merits. The illustrious Narada honoured by even the gods, sayeth, that Satyavan will have to cast off his body within a year, his days being numbered!' At these words of her father, Savitri said, 'The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away! These three things can take place only once. Indeed, with a life short or long, possessed of virtues or bereft of them, I have, for once, selected my husband. Twice I shall not select. Having first settled a thing mentally, it is expressed in words, and then it is carried out into practice. Of this my mind is an example!' Narada then said, 'O best of men, the heart of thy daughter Savitri wavereth not! It is not possible by any means to make her swerve from this path of virtue! In no other person are those virtues that dwell in Satyavan. The bestowal of thy daughter, therefore, is approved by me!' The king said, 'What thou hast said, O illustrious one, should never be disobeyed, for thy words are true! And I shall act as thou hast said, since thou art my preceptor!' Narada said, 'May the bestowal of thy daughter Savitri be attended with peace! I shall now depart. Blessed be all of ye!' ""Markandeya continued, 'Having said this, Narada rose up into the sky and went to heaven. On the other hand, the king began to make preparations for his daughter's wedding!'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXLII ""Markandeya continued, 'On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. And Narada then said, 'Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?' Aswapati answered, saying, 'Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!' ""Markandeya continued, 'Then the blessed maid, commanded by her father with the words,--Relate everything in detail,--regarded those words of her sire as if they were those of a god, and spoke unto him thus, 'There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king's mishap, deprived him of his kingdom. And thereupon the monarch, accompanied by his wife bearing a child on her breast, went into the woods. And having retired into the forests, he adopted great vows and began to practise ascetic austerities. And his son, born in the city, began to grow in the hermitage. That youth, fit to be my husband, I have accepted in my heart for my lord!' At these words of hers, Narada said, 'Alas, O king, Savitri hath committed a great wrong, since, not knowing, she hath accepted for her lord this Satyavan of excellent qualities! His father speaketh the truth and his mother also is truthful in her speech. And it is for this that the Brahmanas have named the son Satyavan. In his childhood he took great delight in horses, and used to make horses of clay. And he used also to draw pictures of horses. And for this that youth is sometimes called by the name of Chitraswa.' The king then asked, 'And is prince Satyavan, who is devoted to his father, endued with energy and intelligence and forgiveness and courage?' Narada replied, saying, 'In energy Satyavan is like unto the sun, and in wisdom like unto Vrihaspati! And he is brave like unto the lord of the celestials and forgiving like unto the Earth herself!' Aswapati then said, 'And is the prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he handsome and magnanimous and lovely to behold?' Narada said, 'In bestowal of gifts according to his power, the mighty son of Dyumatsena is like unto Sankriti's son Rantideva. In truthfulness of speech and devotion unto Brahmanas, he is like Sivi, the son of Usinara. And he is magnanimous like Yayati, and beautiful like the Moon. And in beauty of person he is like either of the twin Aswins. And with senses under control, he is meek, and brave, and truthful! And with passion in subjection he is devoted to his friends, and free from malice and modest and patient. Indeed, briefly speaking, they that are possessed of great ascetic merit and are of exalted character say that he is always correct in his conduct and that honour is firmly seated on his brow.' Hearing this, Aswapati said, 'O reverend sage, thou tellest me that he is possessed of every virtue! Do thou now tell me his defects if, indeed, he hath any!' Narada then said, 'He hath one only defect that hath overwhelmed all his virtues. That defect is incapable of being conquered by even the greatest efforts. He hath only one defect, and no other. Within a year from this day, Satyavan, endued with a short life will cast off his body!' Hearing these words of the sage, the king said, 'Come, O Savitri, go thou and choose another for thy lord, O beautiful damsel! That one great defect (in this youth) existeth, covering all his merits. The illustrious Narada honoured by even the gods, sayeth, that Satyavan will have to cast off his body within a year, his days being numbered!' At these words of her father, Savitri said, 'The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away! These three things can take place only once. Indeed, with a life short or long, possessed of virtues or bereft of them, I have, for once, selected my husband. Twice I shall not select. Having first settled a thing mentally, it is expressed in words, and then it is carried out into practice. Of this my mind is an example!' Narada then said, 'O best of men, the heart of thy daughter Savitri wavereth not! It is not possible by any means to make her swerve from this path of virtue! In no other person are those virtues that dwell in Satyavan. The bestowal of thy daughter, therefore, is approved by me!' The king said, 'What thou hast said, O illustrious one, should never be disobeyed, for thy words are true! And I shall act as thou hast said, since thou art my preceptor!' Narada said, 'May the bestowal of thy daughter Savitri be attended with peace! I shall now depart. Blessed be all of ye!' ""Markandeya continued, 'Having said this, Narada rose up into the sky and went to heaven. On the other hand, the king began to make preparations for his daughter's wedding!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What prompted King Aswapati to inquire about his daughter Savitri's choice of a husband? Answer 1: King Aswapati, along with Narada, inquired about Savitri's choice of a husband because she had returned after visiting various sacred places and asylums, and it was time for her to be married. Reference 1: ""On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums."" Question 2: How did Savitri describe the background and qualities of the man she had chosen as her husband? Answer 2: Savitri described the man she had chosen, Satyavan, as the son of a virtuous Kshatriya king named Dyumatsena, who had become blind and lost his kingdom due to an old enemy. She highlighted Satyavan's qualities, including his energy, wisdom, bravery, truthfulness, devotion to Brahmanas, generosity, beauty, and magnanimity. Reference 2: ""That youth, fit to be my husband, I have accepted in my heart!... Satyavan of excellent qualities! His father speaketh the truth and his mother also is truthful in her speech. And it is for this that the Brahmanas have named the son Satyavan."" Question 3: What was the only defect mentioned by Narada regarding Satyavan, which he claimed was incapable of being conquered? Answer 3: Narada mentioned that Satyavan had one defect, and that was the inevitability of his death within a year. He stated that no efforts could conquer this defect, as Satyavan's life span was very short. Reference 3: ""He hath one only defect that hath overwhelmed all his virtues... Within a year from this day, Satyavan, endued with a short life will cast off his body!"" Question 4: How did Savitri respond to her father's suggestion of choosing another husband due to Satyavan's impending death? Answer 4: Savitri firmly rejected her father's suggestion and stated that one could only choose a husband once in their life. She expressed her unwavering determination to marry Satyavan despite his short life span. Reference 4: ""The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away! These three things can take place only once... Of this my mind is an example!"" Question 5: What was Narada's final verdict regarding Savitri's choice of Satyavan as her husband? Answer 5: Narada approved of Savitri's choice of Satyavan as her husband and endorsed the bestowal of Savitri to him. He acknowledged that Satyavan possessed unique virtues that made him the right choice for Savitri. Reference 5: ""O best of men, the heart of thy daughter Savitri wavereth not! It is not possible by any means to make her swerve from this path of virtue!... The bestowal of thy daughter, therefore, is approved by me!"" Question 6: What were King Aswapati's final words upon receiving Narada's approval for Savitri's choice? Answer 6: Upon receiving Narada's approval, King Aswapati accepted his daughter's choice and expressed his willingness to proceed with the preparations for her wedding. Reference 6: ""May the bestowal of thy daughter Savitri be attended with peace! I shall now depart. Blessed be all of ye!""","[0.06727047264575958, 0.06636922806501389, -0.21344871819019318, 0.2026166319847107, 0.3533768653869629, -0.18041403591632843, 0.06771307438611984, 0.13557939231395721, -0.15844132006168365, 0.015402893535792828, 0.2383577823638916, 0.11848684400320053, 0.10052751749753952, -0.2550046741962433, 0.0022812187671661377, -0.2421107441186905, 0.0018815933726727962, 0.22479845583438873, -0.24436421692371368, -0.0224517323076725, -0.20003673434257507, 0.2522004246711731, -0.15226081013679504, 0.29742035269737244, 0.13373972475528717, -0.16250164806842804, 0.2193942815065384, 0.4097050428390503, -0.4526318609714508, -0.384250670671463, -0.015891043469309807, -0.1655520647764206, -0.20973047614097595, 0.3301106095314026, -9.993823186960071e-05, -0.21007190644741058, 0.3687672019004822, 0.01894368603825569, -0.3456307351589203, 0.23294773697853088, -0.17054356634616852, 0.1410459578037262, -0.05775832012295723, -0.193280428647995, -0.09197640419006348, 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0.1784844994544983, -0.10075047612190247, -0.18951939046382904, 0.1257803589105606, 0.40504926443099976, -0.028935814276337624, -0.10569451004266739, -0.541995644569397, -0.15203487873077393, 0.16462168097496033, -0.037701353430747986, -0.27997881174087524, 0.22272466123104095, -0.13494841754436493, 0.29206225275993347, -0.2249552607536316, 0.039469096809625626, 0.13848252594470978, -0.011309970170259476, -0.18619395792484283, -0.2354321926832199]" 432,Book03_294,754,5167,876,1165,"Section CCLXLIV ""Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, 'This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!' And hearing these words, Savitri said, 'Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.' And having listened to her, Dyumatsena said, 'I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,--Do thou complete thy vow!' And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. And when the Sun had risen about a couple of hand Savitri thinking within herself--To-day is that day, finished her morning rites, and offered oblations to the flaming fire. And bowing down unto the aged Brahmanas, and her father-in-law, and mother-in-law, she stood before them with joined hands, concentrating her senses. And for the welfare of Savitri, all the ascetics dwelling in that hermitage, uttered the auspicious benediction that she should never suffer widowhood. And Savitri immersed in contemplation accepted those words of the ascetics, mentally saying,--So be it!--And the king's daughter, reflecting on those words of Narada, remained, expecting the hour and the moment. Then, O best of the Bharatas, well-pleased, her father-in-law and mother-in-law said these words unto the princess seated in a corner, 'Thou hast completed the vow as prescribed. The time for thy meal hath now arrived; therefore, do thou what is proper!' Thereat Savitri said, 'Now that I have completed the purposed vow, I will eat when the Sun goes down. Even this is my heart's resolve and this my vow!' ""Markandeya continued, 'And when Savitri had spoken thus about her meal, Satyavan, taking his axe upon his shoulders, set out for the woods. And at this, Savitri said unto her husband, 'It behoveth thee not to go alone! I will accompany thee. I cannot bear to be separated from thee!' Hearing these words of hers, Satyavan said, 'Thou hast never before repaired to the forest. And, O lady, the forest-paths are hard to pass! Besides thou hast been reduced by fast on account of thy vow. How wouldst thou, therefore, be able to walk on foot?' Thus addressed, Savitri said, 'I do not feel langour because of the fast, nor do I feel exhaustion. And I have made up my mind to go. It behoveth thee not, therefore, to prevent me!' At this, Satyavan said, 'If thou desirest to go, I will gratify that desire of thine. Do thou, however, take the permission of my parents, so that I may be guilty of no fault!' ""Markandeya continued, 'Thus addressed by her lord, Savitri of high vows saluted her father-in-law and mother-in-law and addressed them, saying, 'This my husband goeth to the forest for procuring fruits. Permitted by my revered lady-mother and father-in-law, I will accompany him. For to-day I cannot bear to be separated from him. Thy son goeth out for the sake of the sacrificial fire and for his reverend superiors. He ought not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went into the forest on any other errand. Do ye not prevent me! I will go into the forest with him. It is a little less than a year that I have not gone out of the asylum. Indeed, I am extremely desirous of beholding the blossoming woods!' Hearing these words Dyumatsena said, 'Since Savitri hath been bestowed by her father as my daughter-in-law, I do not remember that she hath ever spoken any words couching a request. Let my daughter-in-law, therefore, have her will in this matter. Do thou, however, O daughter, act in such a way that Satyavan's work may not be neglected!' ""Markandeya continued, 'Having received the permission of both, the illustrious Savitri, departed with her lord, in seeming smiles although her heart was racked with grief. And that lady of large eyes went on, beholding picturesque and delightful woods inhabited by swarms of peacocks. And Satyavan sweetly said unto Savitri, 'Behold these rivers of sacred currents and these excellent trees decked with flowers!' But the faultless Savitri continued to watch her lord in all his moods, and recollecting the words of the celestial sage, she considered her husband as already dead. And with heart cleft in twain, that damsel, replying to her lord, softly followed him expecting that hour.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXLIV ""Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, 'This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!' And hearing these words, Savitri said, 'Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.' And having listened to her, Dyumatsena said, 'I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,--Do thou complete thy vow!' And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. And when the Sun had risen about a couple of hand Savitri thinking within herself--To-day is that day, finished her morning rites, and offered oblations to the flaming fire. And bowing down unto the aged Brahmanas, and her father-in-law, and mother-in-law, she stood before them with joined hands, concentrating her senses. And for the welfare of Savitri, all the ascetics dwelling in that hermitage, uttered the auspicious benediction that she should never suffer widowhood. And Savitri immersed in contemplation accepted those words of the ascetics, mentally saying,--So be it!--And the king's daughter, reflecting on those words of Narada, remained, expecting the hour and the moment. Then, O best of the Bharatas, well-pleased, her father-in-law and mother-in-law said these words unto the princess seated in a corner, 'Thou hast completed the vow as prescribed. The time for thy meal hath now arrived; therefore, do thou what is proper!' Thereat Savitri said, 'Now that I have completed the purposed vow, I will eat when the Sun goes down. Even this is my heart's resolve and this my vow!' ""Markandeya continued, 'And when Savitri had spoken thus about her meal, Satyavan, taking his axe upon his shoulders, set out for the woods. And at this, Savitri said unto her husband, 'It behoveth thee not to go alone! I will accompany thee. I cannot bear to be separated from thee!' Hearing these words of hers, Satyavan said, 'Thou hast never before repaired to the forest. And, O lady, the forest-paths are hard to pass! Besides thou hast been reduced by fast on account of thy vow. How wouldst thou, therefore, be able to walk on foot?' Thus addressed, Savitri said, 'I do not feel langour because of the fast, nor do I feel exhaustion. And I have made up my mind to go. It behoveth thee not, therefore, to prevent me!' At this, Satyavan said, 'If thou desirest to go, I will gratify that desire of thine. Do thou, however, take the permission of my parents, so that I may be guilty of no fault!' ""Markandeya continued, 'Thus addressed by her lord, Savitri of high vows saluted her father-in-law and mother-in-law and addressed them, saying, 'This my husband goeth to the forest for procuring fruits. Permitted by my revered lady-mother and father-in-law, I will accompany him. For to-day I cannot bear to be separated from him. Thy son goeth out for the sake of the sacrificial fire and for his reverend superiors. He ought not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went into the forest on any other errand. Do ye not prevent me! I will go into the forest with him. It is a little less than a year that I have not gone out of the asylum. Indeed, I am extremely desirous of beholding the blossoming woods!' Hearing these words Dyumatsena said, 'Since Savitri hath been bestowed by her father as my daughter-in-law, I do not remember that she hath ever spoken any words couching a request. Let my daughter-in-law, therefore, have her will in this matter. Do thou, however, O daughter, act in such a way that Satyavan's work may not be neglected!' ""Markandeya continued, 'Having received the permission of both, the illustrious Savitri, departed with her lord, in seeming smiles although her heart was racked with grief. And that lady of large eyes went on, beholding picturesque and delightful woods inhabited by swarms of peacocks. And Satyavan sweetly said unto Savitri, 'Behold these rivers of sacred currents and these excellent trees decked with flowers!' But the faultless Savitri continued to watch her lord in all his moods, and recollecting the words of the celestial sage, she considered her husband as already dead. And with heart cleft in twain, that damsel, replying to her lord, softly followed him expecting that hour.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Savitri undertake a fast and the Triratra vow, and what was the reason for her fast? Answer 1: Savitri undertook a fast and the Triratra vow because she had learned from Narada's words that her husband, Satyavan, would die within a year. She observed the fast and vowed to remain awake for three consecutive nights to ensure the welfare and longevity of her husband's life. Reference 1: ""And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed... And thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish."" Question 2: How did King Dyumatsena and his wife respond to Savitri's observance of the Triratra vow, and what did they advise her regarding her meal? Answer 2: King Dyumatsena and his wife, Savitri's parents-in-law, recognized the difficulty of the vow and advised Savitri to break her fast and eat when the time for her meal arrived. However, Savitri insisted on completing her vow and having her meal only after sunset. Reference 2: ""Then, O best of the Bharatas, well-pleased, her father-in-law and mother-in-law said these words unto the princess seated in a corner, 'Thou hast completed the vow as prescribed. The time for thy meal hath now arrived; therefore, do thou what is proper!' Thereat Savitri said, 'Now that I have completed the purposed vow, I will eat when the Sun goes down. Even this is my heart's resolve and this my vow!'"" Question 3: What prompted Savitri to insist on accompanying Satyavan to the forest, and how did she respond when Satyavan expressed concern about her ability to walk on foot? Answer 3: Savitri insisted on accompanying Satyavan to the forest because she was determined not to be separated from him, especially on the day when she believed he would die. She assured Satyavan that she did not feel fatigue or exhaustion due to her fast and was prepared to walk on foot. She was resolute in her decision to accompany him. Reference 3: ""Hearing these words of hers, Satyavan said, 'Thou hast never before repaired to the forest. And, O lady, the forest-paths are hard to pass! Besides, thou hast been reduced by fast on account of thy vow. How wouldst thou, therefore, be able to walk on foot?' Thus addressed, Savitri said, 'I do not feel langour because of the fast, nor do I feel exhaustion. And I have made up my mind to go. It behoveth thee not, therefore, to prevent me!'"" Question 4: How did King Dyumatsena and his wife respond to Savitri's request to accompany Satyavan to the forest, and what did they say about her wish? Answer 4: King Dyumatsena and his wife, Savitri's parents-in-law, approved of Savitri's request to accompany Satyavan to the forest. They acknowledged that she had never made such a request before and that she should have her way in this matter. They granted her permission to go with Satyavan and encouraged her to ensure that Satyavan's work in the forest was not neglected. Reference 4: ""Since Savitri hath been bestowed by her father as my daughter-in-law, I do not remember that she hath ever spoken any words couching a request. Let my daughter-in-law, therefore, have her will in this matter. Do thou, however, O daughter, act in such a way that Satyavan's work may not be neglected!"" Question 5: What did Satyavan and Savitri do while walking in the forest, and how did they interact with each other? Answer 5: While walking in the forest, Satyavan and Savitri admired the picturesque and delightful woods, the sacred rivers, and the beautiful flowering trees. Satyavan pointed out these natural wonders to Savitri, and she continued to observe him closely, staying by his side in all his moods. Savitri, however, was inwardly preparing for the moment she believed her husband would die. Reference 5: ""But the faultless Savitri continued to watch her lord in all his moods, and recollecting the words of the celestial sage, she considered her husband as already dead. And with a heart cleft in twain, that damsel, replying to her lord, softly followed him expecting that hour."" Question 6: What was the significance of Savitri's vow and her decision to accompany Satyavan to the forest on that particular day? Answer 6: Savitri's vow and her decision to accompany Satyavan to the forest on the day she believed he would die were significant because she was determined to fulfill her vow to ensure her husband's longevity. She had learned from Narada's prophecy that Satyavan's life was in jeopardy, and she was resolved to be with him at the crucial moment, even though she expected his death. This demonstrated her unwavering love and devotion to her husband, Satyavan. Reference 6: ""Thus addressed by her lord, Savitri of high vows saluted her father-in-law and mother-in-law and addressed them, saying, 'This my husband goeth to the forest for procuring fruits... I will go into the forest with him. It is a little less than a year that I have not gone out of the asylum. 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But as thou desirest undying fame at the expense of thy life, she will, without doubt, snatch away thy life! O bull among men, in this world, the father, the mother, the son, and other relatives are of use only to him that is alive. O tiger among men, as regard kings, it is only when they are alive that prowess can be of any use to them. Do thou understand this? O thou of exceeding splendour, fame is for the good of these only that are alive! Of what use is fame to the dead whose bodies have been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. As thou reverest me, I tell thee this for thy benefit, because thou art a worshipper of mine! They that worship me are always protected by me. That also is another reason for my addressing thee thus! Thinking again, O mighty-armed one, that this one revereth me with great reverence, I have been inspired with love for thee! Do thou, therefore, act according to my words! There is, besides some profound mystery in all this, ordained by fate. It is for this, that I tell thee so. Do thou act without mistrust of any kind! O bull among men, it is not fit for thee to know this which is a secret to the very gods. Therefore, I do not reveal that secret unto thee. Thou wilt, however, understand it in time. I repeat what I have already said. Do thou, O Radha's son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! O thou of exceeding splendour, with thy handsome ear-rings, thou lookest beautiful, even like the Moon himself in the clear firmament, between the Visakha constellation! Dost thou know that fame availeth only the person that is living. Therefore, when the lord of the celestials will ask the ear-rings, thou shouldst, O son, refuse him! Repeating again and again answers fraught with various reasons, thou wilt, O sinless one, be able to remove the eagerness of the lord of the celestial for the possession of the ear-rings. Do thou, O Karna, after Purandara's purpose by urging answers fraught with reason and grave import and adorned with sweetness and suavity. Thou dost always, O tiger among men, challenge him that can draw the bow with his left hand, and heroic Arjuna also will surely encounter thee in fight. But when furnished with thy ear-rings, Arjuna will never be able to vanquish thee in fight even if Indra himself comes to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna in battle, these handsome ear-rings of thine should never be parted with to Sakra.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXLIX ""Surya said, 'Never do, O Karna, anything that is harmful to thy self and thy friends; thy sons, thy wives, thy father, and thy mother; O thou best of those that bear life, people desire renown (in this world) and lasting fame in heaven, without wishing to sacrifice their bodies. But as thou desirest undying fame at the expense of thy life, she will, without doubt, snatch away thy life! O bull among men, in this world, the father, the mother, the son, and other relatives are of use only to him that is alive. O tiger among men, as regard kings, it is only when they are alive that prowess can be of any use to them. Do thou understand this? O thou of exceeding splendour, fame is for the good of these only that are alive! Of what use is fame to the dead whose bodies have been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. As thou reverest me, I tell thee this for thy benefit, because thou art a worshipper of mine! They that worship me are always protected by me. That also is another reason for my addressing thee thus! Thinking again, O mighty-armed one, that this one revereth me with great reverence, I have been inspired with love for thee! Do thou, therefore, act according to my words! There is, besides some profound mystery in all this, ordained by fate. It is for this, that I tell thee so. Do thou act without mistrust of any kind! O bull among men, it is not fit for thee to know this which is a secret to the very gods. Therefore, I do not reveal that secret unto thee. Thou wilt, however, understand it in time. I repeat what I have already said. Do thou, O Radha's son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! O thou of exceeding splendour, with thy handsome ear-rings, thou lookest beautiful, even like the Moon himself in the clear firmament, between the Visakha constellation! Dost thou know that fame availeth only the person that is living. Therefore, when the lord of the celestials will ask the ear-rings, thou shouldst, O son, refuse him! Repeating again and again answers fraught with various reasons, thou wilt, O sinless one, be able to remove the eagerness of the lord of the celestial for the possession of the ear-rings. Do thou, O Karna, after Purandara's purpose by urging answers fraught with reason and grave import and adorned with sweetness and suavity. Thou dost always, O tiger among men, challenge him that can draw the bow with his left hand, and heroic Arjuna also will surely encounter thee in fight. But when furnished with thy ear-rings, Arjuna will never be able to vanquish thee in fight even if Indra himself comes to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna in battle, these handsome ear-rings of thine should never be parted with to Sakra.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Surya caution Karna against giving his ear-rings to Lord Indra, and what was the reason behind this advice? Answer 1: Surya cautioned Karna against giving his ear-rings to Lord Indra because he wanted Karna to prioritize his own life and well-being over fame and renown. Surya emphasized that fame and renown are only meaningful when one is alive, and Karna should not sacrifice his life for undying fame. Surya believed that there was a profound mystery and fate behind Karna's possession of the ear-rings and advised him to refuse Indra's request to part with them. Reference 1: ""Never do, O Karna, anything that is harmful to thyself and thy friends... thou desirest undying fame at the expense of thy life, she will, without doubt, snatch away thy life!... It is for this, that I tell thee so... Thou wilt, however, understand it in time... Therefore, I do not reveal that secret unto thee... Do thou act without mistrust of any kind!"" Question 2: What did Surya suggest Karna should do when Lord Indra asks for his ear-rings, and why did he offer this advice? Answer 2: Surya suggested that when Lord Indra asks for Karna's ear-rings, Karna should refuse him and provide answers that are filled with various reasons, sweetness, and suavity to remove Indra's eagerness to possess the ear-rings. Surya believed that by keeping his ear-rings, Karna would have a significant advantage in battle against Arjuna. Therefore, he advised Karna to stand firm and not part with his ear-rings to ensure his victory over Arjuna. Reference 2: ""Therefore, when the lord of the celestials will ask the ear-rings, thou shouldst, O son, refuse him! Repeating again and again answers fraught with various reasons... furnished with thy ear-rings, Arjuna will never be able to vanquish thee in fight even if Indra himself comes to his assistance."" Question 3: What did Surya reveal about the significance of fame in the context of life and death, and how did he emphasize the importance of life over fame? Answer 3: Surya explained that fame is meaningful only when one is alive and that the dead cannot enjoy renown. He emphasized that it is life that allows individuals to experience and benefit from their fame, while the dead have no use for it. Surya's advice to Karna was to prioritize his own life, family, and well-being over the pursuit of undying fame, cautioning against sacrificing his life for something that would not benefit him in death. Reference 3: ""One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse."" Question 4: What was the specific advice given by Surya to Karna regarding his ear-rings, and what advantage did Surya believe Karna would gain by retaining them? Answer 4: Surya advised Karna not to give his ear-rings to Lord Indra when asked for them. He believed that by keeping his ear-rings, Karna would gain a significant advantage in battle against Arjuna. Surya indicated that even with Indra's assistance, Arjuna would be unable to defeat Karna as long as Karna possessed the ear-rings. Reference 4: ""Therefore, O Karna, if thou wishest to vanquish Arjuna in battle, these handsome ear-rings of thine should never be parted with to Sakra.'""","[0.2870217561721802, -0.05366259068250656, -0.18559470772743225, -0.06487575173377991, 0.35025444626808167, -0.21988660097122192, -0.0517466701567173, 0.19240637123584747, -0.30227455496788025, 0.20029519498348236, -0.2205488532781601, 0.31025099754333496, 0.051292210817337036, -0.5155551433563232, 0.18531396985054016, -0.021323073655366898, 0.06922421604394913, 0.1916760951280594, -0.20298652350902557, 0.06648271530866623, -0.20353685319423676, 0.1871216744184494, 0.17149357497692108, 0.2920199930667877, -0.030630270019173622, -0.09541961550712585, 0.25689005851745605, 0.6882498264312744, -0.1696913093328476, -0.3618994951248169, -0.35156410932540894, -0.130351722240448, 0.04699147865176201, -0.10841681063175201, -9.9258977570571e-05, -0.18242673575878143, 0.3735358715057373, 0.08564107865095139, -0.18747146427631378, 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Of what kind also were those ear-rings and of what sort was that coat of mail? Whence, too, was that mail and those ear-rings? All this, O best of men. I wish to hear! O thou possessed of the wealth of asceticism, do tell me all this!"" Vaisampayana said, ""I will, O monarch, tell thee that secret which was not revealed by the deity possessed of the wealth of effulgence. I will also describe unto thee those ear-rings and that coat of mail. Once on a time, O king, there appeared before Kuntibhoja a Brahmana of fierce energy and tall stature, bearing a beard and matted locks, and carrying a staff in his hand. And, he was agreeable to the eye and of faultless limbs, and seemed to blaze forth in splendour. And he was possessed of a yellow-blue complexion like that of honey. And his speech was mellifluous, and he was adorned with ascetic merit and a knowledge of the Vedas. And that person of great ascetic merit, addressing king Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a guest in thy house feeding on the food obtained as alms from thee! Neither thy followers, nor thou thyself, shall ever act in such a way as to produce my displeasure! If, O sinless one, it liketh thee, I would then live in thy house thus! I shall leave thy abode when I wish, and come back when I please. And, O king, no one shall offend me in respect of my food or bed.'--Then Kuntibhoja spake unto him these words cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of great wisdom, I have an illustrious daughter named Pritha. And she beareth an excellent character, is observant of vow, chaste, and of subdued senses. And she shall attend on thee and minister unto thee with reverence. And thou wilt be pleased with her disposition!' And having said this to that Brahmana and duly paid him homage, the king went to his daughter Pritha of large eyes, and spake thus unto her, 'O child, this eminently pious Brahmana is desirous of dwelling in my house! I have accepted his proposal, saying,--So be it, relying, O child, on thy aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth thee to act in such a manner that my words may not be untrue. Do thou give him with alacrity whatever this reverend Brahmana possessed of ascetic merit and engaged in the study of the Vedas, may want. Let everything that this Brahmana asketh for be giver to him cheerfully. A Brahmana is the embodiment of pre-eminent energy: he is also the embodiment of the highest ascetic merit. It is in consequence of the virtuous practices of Brahmanas that the sun shineth in the heavens. It was for their disregard of Brahmanas that were deserving of honour that the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse of the Brahmanas. For the present, O child, it is a highly virtuous one of that order that is entrusted to thy keep. Thou shouldst always tend this Brahmana with concentrated mind. O daughter, I know that, from childhood upwards, thou hast ever been attentive to Brahmanas, and superiors, and relatives, and servants, and friends, to thy mothers and myself. I know thou bearest thyself well, bestowing proper regard upon everyone. And, O thou of faultless limbs, in the city of the interior of my palace, on account of thy gentle behaviour, there is not one, even among the servants, that is dissatisfied with thee. I have, therefore, thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art, O Pritha, a girl and has been adopted as my daughter. Thou art born in the race of the Vrishnis, and art the favourite daughter of Sura. Thou wert, O girl, given to me gladly by thy father himself. The sister of Vasudeva by birth, thou art (by adoption) the foremost of my children. Having promised me in these words,--I will give my first born,--thy father gladly gave thee to me while thou wert yet in thy infancy. It is for this reason that thou art my daughter. Born in such a race and reared in such a race, thou hast come from one happy state to another like a lotus transferred from one lake to another. O auspicious girl, women, specially they that are of mean extraction, although they may with difficulty be kept under restraint, become in consequence of their unripe age, generally deformed in character. But thou, O Pritha, art born in a royal race, and thy beauty also is extraordinary. And then, O girl, thou art endued with every accomplishment. Do thou, therefore, O damsel, renouncing pride and haughtiness and a sense of self-importance, wait upon and worship the boon-giving Brahmana, and thereby attain, O Pritha, to an auspicious state! By acting thus, O auspicious and sinless girl, thou wilt surely attain to auspiciousness! But if on the contrary, thou stirest up the anger of this best of the twice-born ones, my entire race will be consumed by him!'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCCI Janamejaya said, ""What was that secret which was not revealed to Karna by the deity of warm rays? Of what kind also were those ear-rings and of what sort was that coat of mail? Whence, too, was that mail and those ear-rings? All this, O best of men. I wish to hear! O thou possessed of the wealth of asceticism, do tell me all this!"" Vaisampayana said, ""I will, O monarch, tell thee that secret which was not revealed by the deity possessed of the wealth of effulgence. I will also describe unto thee those ear-rings and that coat of mail. Once on a time, O king, there appeared before Kuntibhoja a Brahmana of fierce energy and tall stature, bearing a beard and matted locks, and carrying a staff in his hand. And, he was agreeable to the eye and of faultless limbs, and seemed to blaze forth in splendour. And he was possessed of a yellow-blue complexion like that of honey. And his speech was mellifluous, and he was adorned with ascetic merit and a knowledge of the Vedas. And that person of great ascetic merit, addressing king Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a guest in thy house feeding on the food obtained as alms from thee! Neither thy followers, nor thou thyself, shall ever act in such a way as to produce my displeasure! If, O sinless one, it liketh thee, I would then live in thy house thus! I shall leave thy abode when I wish, and come back when I please. And, O king, no one shall offend me in respect of my food or bed.'--Then Kuntibhoja spake unto him these words cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of great wisdom, I have an illustrious daughter named Pritha. And she beareth an excellent character, is observant of vow, chaste, and of subdued senses. And she shall attend on thee and minister unto thee with reverence. And thou wilt be pleased with her disposition!' And having said this to that Brahmana and duly paid him homage, the king went to his daughter Pritha of large eyes, and spake thus unto her, 'O child, this eminently pious Brahmana is desirous of dwelling in my house! I have accepted his proposal, saying,--So be it, relying, O child, on thy aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth thee to act in such a manner that my words may not be untrue. Do thou give him with alacrity whatever this reverend Brahmana possessed of ascetic merit and engaged in the study of the Vedas, may want. Let everything that this Brahmana asketh for be giver to him cheerfully. A Brahmana is the embodiment of pre-eminent energy: he is also the embodiment of the highest ascetic merit. It is in consequence of the virtuous practices of Brahmanas that the sun shineth in the heavens. It was for their disregard of Brahmanas that were deserving of honour that the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse of the Brahmanas. For the present, O child, it is a highly virtuous one of that order that is entrusted to thy keep. Thou shouldst always tend this Brahmana with concentrated mind. O daughter, I know that, from childhood upwards, thou hast ever been attentive to Brahmanas, and superiors, and relatives, and servants, and friends, to thy mothers and myself. I know thou bearest thyself well, bestowing proper regard upon everyone. And, O thou of faultless limbs, in the city of the interior of my palace, on account of thy gentle behaviour, there is not one, even among the servants, that is dissatisfied with thee. I have, therefore, thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art, O Pritha, a girl and has been adopted as my daughter. Thou art born in the race of the Vrishnis, and art the favourite daughter of Sura. Thou wert, O girl, given to me gladly by thy father himself. The sister of Vasudeva by birth, thou art (by adoption) the foremost of my children. Having promised me in these words,--I will give my first born,--thy father gladly gave thee to me while thou wert yet in thy infancy. It is for this reason that thou art my daughter. Born in such a race and reared in such a race, thou hast come from one happy state to another like a lotus transferred from one lake to another. O auspicious girl, women, specially they that are of mean extraction, although they may with difficulty be kept under restraint, become in consequence of their unripe age, generally deformed in character. But thou, O Pritha, art born in a royal race, and thy beauty also is extraordinary. And then, O girl, thou art endued with every accomplishment. Do thou, therefore, O damsel, renouncing pride and haughtiness and a sense of self-importance, wait upon and worship the boon-giving Brahmana, and thereby attain, O Pritha, to an auspicious state! By acting thus, O auspicious and sinless girl, thou wilt surely attain to auspiciousness! But if on the contrary, thou stirest up the anger of this best of the twice-born ones, my entire race will be consumed by him!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was the Brahmana that visited King Kuntibhoja, and what request did he make to the king? Answer 1: The Brahmana who visited King Kuntibhoja was a person of great ascetic merit and had a tall stature, matted locks, and a staff in his hand. He requested the king to allow him to live as a guest in his house, relying on the king and his followers for alms, with the condition that neither the king nor his followers would displease him in any way. Reference 1: ""Once on a time, O king, there appeared before Kuntibhoja a Brahmana of fierce energy and tall stature... he was agreeable to the eye and of faultless limbs... he was possessed of a yellow-blue complexion like that of honey... And, he was adorned with ascetic merit and a knowledge of the Vedas... And that person of great ascetic merit, addressing king Kuntibhoja, said..."" Question 2: What role did King Kuntibhoja assign to his daughter Pritha in connection with the visiting Brahmana? Answer 2: King Kuntibhoja assigned the role of attending to the needs of the visiting Brahmana to his daughter Pritha (Kunti). He requested Pritha to minister to the Brahmana with reverence and to provide him with whatever he might require, ensuring that his words would not prove untrue. Reference 2: ""O child, this eminently pious Brahmana is desirous of dwelling in my house... I have accepted his proposal... It, therefore, behoveth thee to act in such a manner that my words may not be untrue... Thou shouldst always tend this Brahmana with concentrated mind."" Question 3: Why did King Kuntibhoja emphasize the importance of respecting Brahmanas to Pritha, and what did he foresee happening if she failed to do so? Answer 3: King Kuntibhoja emphasized the importance of respecting Brahmanas to Pritha because Brahmanas are considered embodiments of pre-eminent energy and ascetic merit. He believed that by serving and respecting the visiting Brahmana, Pritha would ensure auspiciousness for herself and her family. He also cautioned Pritha that if she stirred up the anger of the Brahmana, it could lead to the destruction of their entire race. Reference 3: ""A Brahmana is the embodiment of pre-eminent energy: he is also the embodiment of the highest ascetic merit... By acting thus, O auspicious and sinless girl, thou wilt surely attain to auspiciousness! But if on the contrary, thou stirrest up the anger of this best of the twice-born ones, my entire race will be consumed by him!"" Question 4: What special connection did Pritha (Kunti) have with King Kuntibhoja and his family? Answer 4: Pritha (Kunti) was adopted by King Kuntibhoja and his family. She was born in the race of the Vrishnis and was the favorite daughter of Sura. Pritha was also the sister of Vasudeva by birth. Her father, Sura, willingly gave her to King Kuntibhoja when she was an infant, making her an integral part of their family. Pritha was considered the foremost of King Kuntibhoja's children. Reference 4: ""O auspicious girl, women, specially they that are of mean extraction, although they may with difficulty be kept under restraint, become in consequence of their unripe age, generally deformed in character. But thou, O Pritha, art born in a royal race... It is for this reason that thou art my daughter... thou art the favourite daughter of Sura... O auspicious and sinless girl, thou wilt surely attain to auspiciousness!""","[0.25957152247428894, -0.3628788888454437, -0.23179137706756592, 0.5257090330123901, 0.22519269585609436, -0.22833150625228882, -0.10532361268997192, 0.32181477546691895, -0.3332335948944092, 0.3179677426815033, -0.18194907903671265, 0.43169116973876953, 0.05144745111465454, -0.2997465133666992, 0.15229487419128418, -0.018391121178865433, 0.06435460597276688, 0.15082640945911407, -0.15054023265838623, -0.06473879516124725, -0.06913069635629654, 0.33211132884025574, -0.03507022187113762, 0.393118292093277, 0.16067223250865936, -0.1312883198261261, -0.040759921073913574, 0.45956361293792725, -0.27776801586151123, -0.44831231236457825, 0.12115385383367538, -0.2862720787525177, -0.15611906349658966, -0.043357692658901215, -0.00010093354649143293, -0.2010888010263443, 0.3048661947250366, 0.0912150964140892, -0.29432106018066406, 0.243805930018425, 0.016845563426613808, -0.3294077217578888, -0.12086623907089233, 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And she said to herself, 'Of what nature are those mantras that have been bestowed on me by that high-souled one? I shall without delay test their power'. And as she was thinking in this way, she suddenly perceived indications of the approach of her season. And her season having arrived, while she was yet unmarried, she blushed in shame. And it came to pass that as she was seated in her chamber on a rich bed, she beheld the solar orb rising in the east. And both the mind and the eyes of that maiden of excellent waist became rivetted fast upon the solar orb. And she gazed and gazed on that orb without being satiated with the beauty of the morning Sun. And she suddenly became gifted with celestial sight. And then she beheld that god of divine form accoutred in mail and adorned with ear-rings. And at sight of the god, O lord of men, she became curious as to the (potency of the) mantras. And thereupon that maiden resolved to invoke him. And having recourse to Pranayama, she invoked the Maker of day. And thus invoked by her, O king, the Maker of day speedily presented himself. And he was of a yellowish hue like honey, and was possessed of mighty arms, and his neck was marked with lines like those of a conchshell. And furnished with armlets, and decked with a diadem, he came smiling, and illumining all the directions. And it was by Yoga power that he divided himself in twain, one of which continued to give heat, and the other appeared before Kunti. And he addressed Kunti in words that were exceedingly sweet, saying, 'O gentle maiden, over-powered by the mantras, I come hither obedient to thee. Subject as I am to thy power, what shall I do, O queen? Tell me, for I shall do whatever thou mayst command? Hearing these words of the deity, Kunti said, 'O worshipful one, go thou back to the place thou hast come from! I invoked thee from curiosity alone. Pardon me, O worshipful one!' Surya then said, 'O damsel of slender waist, I will, even as thou hast said, return to the place I have come from! Having called a celestial, it is not, however, proper to send him away in vain. Thy intention, O blessed one, it is to have from Surya a son furnished with a coat of mail and ear-rings, and who in point of prowess would be beyond compare in this world! Do thou, therefore, O damsel of elephantine gait, surrender thy person to me! Thou shall then have, O lady, a son after thy wish! O gentle girl, O thou of sweet smiles, I will go back after having known thee! If thou do not gratify me to-day by obeying my word, I shall in anger curse thee, thy father and that Brahmana also. For thy fault, I will surely consume them all, and I shall inflict condign punishment on that foolish father of thine that knoweth not this transgression of thine and on that Brahmana who hath bestowed the mantras on thee without knowing thy disposition and character! Yonder are all the celestials in heaven, with Purandara at their head, who are looking at me with derisive smiles at my being deceived by thee, O lady! Look at those celestials, for thou art now possessed of celestial sight! Before this I have endued thee with celestial vision, in consequence of which thou couldst see me!'"" Vaisampayana continued, ""Thereupon the princess beheld the celestials standing in the firmament, each in his proper sphere , even as she saw before her that highly resplendent deity furnished with rays, viz., Surya himself. And beholding them all, the girl became frightened and her face was suffused with blushes of shame. And then she addressed Surya, saying, 'O lord of rays, go thou back to thy own region. On account of my maidenhood, this outrage of thine is fraught with woe to me! It is only one's father, mother, and other superiors, that are capable of giving away their daughter's body. Virtue I shall never sacrifice, seeing that in this world the keeping of their persons inviolate is deemed as the highest duty of women, and is held in high regard! O thou possessed of wealth of splendour, it is only to test the power of my mantras that I have, from mere childishness, summoned thee. Considering that this hath been done by a girl of tender years, it behoveth thee, O lord, to forgive her!' Then Surya said, 'It is because I consider thee a girl that, O Kunti, I am speaking to thee so mildly. To one that is not so I would not concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely attain happiness thereby. Since, O timid maiden, thou hast invoked me with mantras, it is not proper for me to go away without any purpose being attained, for, if I do so I shall then. O thou of faultless limbs, be the object of laughter in the world, and, O beauteous damsel, a bye-word with all the celestials. Do thou, therefore, yield to me! By that thou shalt obtain a son even like myself, and thou shalt also be much praised in all the world.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCCIV Vaisampayana said, ""When that foremost of Brahmanas had gone away on some other errand, the maiden began to ponder over the virtue of those mantras. And she said to herself, 'Of what nature are those mantras that have been bestowed on me by that high-souled one? I shall without delay test their power'. And as she was thinking in this way, she suddenly perceived indications of the approach of her season. And her season having arrived, while she was yet unmarried, she blushed in shame. And it came to pass that as she was seated in her chamber on a rich bed, she beheld the solar orb rising in the east. And both the mind and the eyes of that maiden of excellent waist became rivetted fast upon the solar orb. And she gazed and gazed on that orb without being satiated with the beauty of the morning Sun. And she suddenly became gifted with celestial sight. And then she beheld that god of divine form accoutred in mail and adorned with ear-rings. And at sight of the god, O lord of men, she became curious as to the (potency of the) mantras. And thereupon that maiden resolved to invoke him. And having recourse to Pranayama, she invoked the Maker of day. And thus invoked by her, O king, the Maker of day speedily presented himself. And he was of a yellowish hue like honey, and was possessed of mighty arms, and his neck was marked with lines like those of a conchshell. And furnished with armlets, and decked with a diadem, he came smiling, and illumining all the directions. And it was by Yoga power that he divided himself in twain, one of which continued to give heat, and the other appeared before Kunti. And he addressed Kunti in words that were exceedingly sweet, saying, 'O gentle maiden, over-powered by the mantras, I come hither obedient to thee. Subject as I am to thy power, what shall I do, O queen? Tell me, for I shall do whatever thou mayst command? Hearing these words of the deity, Kunti said, 'O worshipful one, go thou back to the place thou hast come from! I invoked thee from curiosity alone. Pardon me, O worshipful one!' Surya then said, 'O damsel of slender waist, I will, even as thou hast said, return to the place I have come from! Having called a celestial, it is not, however, proper to send him away in vain. Thy intention, O blessed one, it is to have from Surya a son furnished with a coat of mail and ear-rings, and who in point of prowess would be beyond compare in this world! Do thou, therefore, O damsel of elephantine gait, surrender thy person to me! Thou shall then have, O lady, a son after thy wish! O gentle girl, O thou of sweet smiles, I will go back after having known thee! If thou do not gratify me to-day by obeying my word, I shall in anger curse thee, thy father and that Brahmana also. For thy fault, I will surely consume them all, and I shall inflict condign punishment on that foolish father of thine that knoweth not this transgression of thine and on that Brahmana who hath bestowed the mantras on thee without knowing thy disposition and character! Yonder are all the celestials in heaven, with Purandara at their head, who are looking at me with derisive smiles at my being deceived by thee, O lady! Look at those celestials, for thou art now possessed of celestial sight! Before this I have endued thee with celestial vision, in consequence of which thou couldst see me!'"" Vaisampayana continued, ""Thereupon the princess beheld the celestials standing in the firmament, each in his proper sphere , even as she saw before her that highly resplendent deity furnished with rays, viz., Surya himself. And beholding them all, the girl became frightened and her face was suffused with blushes of shame. And then she addressed Surya, saying, 'O lord of rays, go thou back to thy own region. On account of my maidenhood, this outrage of thine is fraught with woe to me! It is only one's father, mother, and other superiors, that are capable of giving away their daughter's body. Virtue I shall never sacrifice, seeing that in this world the keeping of their persons inviolate is deemed as the highest duty of women, and is held in high regard! O thou possessed of wealth of splendour, it is only to test the power of my mantras that I have, from mere childishness, summoned thee. Considering that this hath been done by a girl of tender years, it behoveth thee, O lord, to forgive her!' Then Surya said, 'It is because I consider thee a girl that, O Kunti, I am speaking to thee so mildly. To one that is not so I would not concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely attain happiness thereby. Since, O timid maiden, thou hast invoked me with mantras, it is not proper for me to go away without any purpose being attained, for, if I do so I shall then. O thou of faultless limbs, be the object of laughter in the world, and, O beauteous damsel, a bye-word with all the celestials. Do thou, therefore, yield to me! By that thou shalt obtain a son even like myself, and thou shalt also be much praised in all the world.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Kunti acquire the power to invoke Surya, the Sun god? Answer 1: Kunti acquired the power to invoke Surya, the Sun god, through the mantras bestowed upon her by a Brahmana of great ascetic merit. These mantras gave her the ability to invoke and control celestial beings. Reference 1: ""And she said to herself, 'Of what nature are those mantras that have been bestowed on me by that high-souled one? I shall without delay test their power.'"" Question 2: What was Kunti's initial reason for invoking Surya, and how did she do it? Answer 2: Kunti initially invoked Surya out of curiosity to test the power of the mantras she possessed. She invoked him through the practice of Pranayama and her concentration, which allowed her to call upon the Sun god. Reference 2: ""And as she was thinking in this way, she suddenly perceived indications of the approach of her season... And she gazed and gazed on that orb without being satiated with the beauty of the morning Sun. And she suddenly became gifted with celestial sight. And then she beheld that god of divine form accoutred in mail and adorned with ear-rings. And at sight of the god, O lord of men, she became curious as to the (potency of the) mantras. And thereupon that maiden resolved to invoke him."" Question 3: When Surya appeared before Kunti, what did he offer to do for her, and how did Kunti respond? Answer 3: When Surya appeared before Kunti, he offered to fulfill her wishes and grant her a son who would be beyond compare in prowess. He requested that Kunti surrender herself to him to achieve this. However, Kunti, due to her maidenhood and commitment to virtue, declined Surya's offer and asked him to return to his own region. Reference 3: ""Surya then said, 'It is because I consider thee a girl that, O Kunti, I am speaking to thee so mildly... Do thou, O Kunti, surrender thyself! Thou shalt surely attain happiness thereby. Since, O timid maiden, thou hast invoked me with mantras, it is not proper for me to go away without any purpose being attained... Do thou, therefore, yield to me! By that thou shalt obtain a son even like myself, and thou shalt also be much praised in all the world.'"" Question 4: Why did Surya insist that Kunti should yield to his request? Answer 4: Surya insisted that Kunti should yield to his request because he believed that as she had invoked him using mantras, it was not proper for him to go away without fulfilling her desire. He emphasized that by yielding to him, Kunti would obtain a son like himself and gain much praise in the world. He also mentioned that he would be the object of laughter among celestial beings if he departed without achieving a purpose. Reference 4: ""To one that is not so I would not concede this... it is not proper for me to go away without any purpose being attained, for, if I do so I shall then... be the object of laughter in the world, and... a bye-word with all the celestials.""","[0.17540736496448517, -0.3272685408592224, -0.22746776044368744, -0.07973955571651459, 0.42705199122428894, -0.26239708065986633, 0.08571069687604904, 0.2821531295776367, -0.48302289843559265, 0.29427993297576904, -0.09433918446302414, 0.1810852289199829, 0.10611829906702042, -0.46680963039398193, 0.3033706843852997, -0.17830593883991241, -0.03745422139763832, 0.2151321917772293, -0.05891411751508713, 0.07511641830205917, -0.001299132825806737, 0.10911562293767929, -0.2681320905685425, 0.41769811511039734, 0.0331118069589138, -0.3840392231941223, -0.09469770640134811, 0.5423678755760193, -0.21752697229385376, -0.5388185381889343, -0.0694141834974289, -0.017516816034913063, 0.016060439869761467, -0.012766179628670216, 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And when she failed to dissuade the dispeller of darkness, at last from fear of a curse, she reflected, O king, for a long time!--'How may my innocent father, and that Brahmana also, escape the angry Surya's curse for my sake? Although energy and asceticism are capable of destroying sins, yet even honest persons, if they be of unripe age, should not foolishly court them. By foolishly acting in that way I have today been placed in a frightful situation. Indeed, I have been placed entirely within the grasp of this deity. Ye how can I do what is sinful by taking it on myself to surrender my person to him?' Vaisampayana continued, afflicted with fear of a curse, and thinking much within herself, an utter stupefaction of the senses came upon her. And she was so confounded that she could not settle what to do. Afraid, on the one hand, O king, of the reproach of friends if she obeyed the deity, and, on the other, of his curse if she disobeyed him, the damsel at last, O foremost of kings, said these words unto that god, in accents tremulous with bashfulness, 'O god, as my father and mother and friends are still living, this violation of duty on my part should not take place. If; O god, I commit this unlawful act with thee, the reputation of this race shall be sacrificed in this world on my account. If thou, however, O thou foremost of those that impart heat, deem this to be a meritorious act, I shall then fulfil thy desire even though my relatives may not have bestowed me on thee! May I remain chaste after having surrendered my person to thee! Surely, the virtue, the reputation, the fame, and the life of every creature are established in thee!' Hearing these words of hers, Surya replied, 'O thou of sweet smiles, neither thy father, nor thy mother, nor any other superior of thine, is competent to give thee away! May good betide thee, O beauteous damsel! Do thou listen to my words! It is because a virgin desireth the company of every one, that she hath received the appellation of Kanya, from the root kama meaning to desire. Therefore, O thou of excellent hips and the fairest complexion, a virgin is, by nature, free in this world. Thou shalt not, O lady, by any means, be guilty of any sin by complying with my request. And how can I, who am desirous of the welfare of all creatures, commit an unrighteous act? That all men and women should be bound by no restraints, is the law of nature. The opposite condition is the perversion of the natural state. Thou shalt remain a virgin after having gratified me. And thy son shall also be mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of darkness, I obtain a son from thee, may he be furnished with a coat of mail and ear-rings, and may he be mighty-armed and endued with great strength!' Hearing these words of hers, Surya answered, 'O gentle maiden, thy son shall be mighty-armed and decked with ear-rings and a celestial coat of mail. And both his ear-rings and coat of mail will be made of Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the excellent mail and ear-rings of the son thou wilt beget on me, be, indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose be fulfilled! May he be powerful, strong, energetic, and handsome, even like thee, and may he also be endued with virtue!' Surya then said, 'O princess, O excellent damsel, these ear-rings had been given to me by Aditi. O timid lady, I will bestow them, as also this excellent mail, on thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O lord of light, become so, I will, as thou sayest, gratify thee!'"" Vaisampayana continued, ""Hearing these words of hers Surya said, 'So be it!' And that ranger of the skies, that enemy of Swarbhanu, with soul absorbed in Yoga, entered into Kunti, and touched her on the navel. At this, that damsel, on account of Surya's energy, became stupefied. And that reverend lady then fell down on her bed, deprived of her senses. Surya then addressed her, saying, 'I will now depart, O thou of graceful hips! Thou shalt bring forth a son who will become the foremost of all wielders of weapons. At the same time thou shalt remain a virgin.'"" Vaisampayana continued, ""Then, O foremost of kings, as the highly effulgent Surya was about to depart, that girl bashfully said unto him, 'So be it!' And it was thus that the daughter of king Kuntibhoja, importuned by Surya, had after soliciting a son from him, fallen down stupefied on that excellent bed, like a broken creeper. And it was thus that deity of fierce rays, stupefying her, entered into her by virtue of Yoga power, and placed his own self within her womb. The deity, however, did not sully her by deflowering her in the flesh. And after Surya had gone away, that girl regained her consciousness."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCCV Vaisampayana said, ""Although that noble girl addressed him in various sweet words, yet she was unable to dissuade that deity of a thousand rays. And when she failed to dissuade the dispeller of darkness, at last from fear of a curse, she reflected, O king, for a long time!--'How may my innocent father, and that Brahmana also, escape the angry Surya's curse for my sake? Although energy and asceticism are capable of destroying sins, yet even honest persons, if they be of unripe age, should not foolishly court them. By foolishly acting in that way I have today been placed in a frightful situation. Indeed, I have been placed entirely within the grasp of this deity. Ye how can I do what is sinful by taking it on myself to surrender my person to him?' Vaisampayana continued, afflicted with fear of a curse, and thinking much within herself, an utter stupefaction of the senses came upon her. And she was so confounded that she could not settle what to do. Afraid, on the one hand, O king, of the reproach of friends if she obeyed the deity, and, on the other, of his curse if she disobeyed him, the damsel at last, O foremost of kings, said these words unto that god, in accents tremulous with bashfulness, 'O god, as my father and mother and friends are still living, this violation of duty on my part should not take place. If; O god, I commit this unlawful act with thee, the reputation of this race shall be sacrificed in this world on my account. If thou, however, O thou foremost of those that impart heat, deem this to be a meritorious act, I shall then fulfil thy desire even though my relatives may not have bestowed me on thee! May I remain chaste after having surrendered my person to thee! Surely, the virtue, the reputation, the fame, and the life of every creature are established in thee!' Hearing these words of hers, Surya replied, 'O thou of sweet smiles, neither thy father, nor thy mother, nor any other superior of thine, is competent to give thee away! May good betide thee, O beauteous damsel! Do thou listen to my words! It is because a virgin desireth the company of every one, that she hath received the appellation of Kanya, from the root kama meaning to desire. Therefore, O thou of excellent hips and the fairest complexion, a virgin is, by nature, free in this world. Thou shalt not, O lady, by any means, be guilty of any sin by complying with my request. And how can I, who am desirous of the welfare of all creatures, commit an unrighteous act? That all men and women should be bound by no restraints, is the law of nature. The opposite condition is the perversion of the natural state. Thou shalt remain a virgin after having gratified me. And thy son shall also be mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of darkness, I obtain a son from thee, may he be furnished with a coat of mail and ear-rings, and may he be mighty-armed and endued with great strength!' Hearing these words of hers, Surya answered, 'O gentle maiden, thy son shall be mighty-armed and decked with ear-rings and a celestial coat of mail. And both his ear-rings and coat of mail will be made of Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the excellent mail and ear-rings of the son thou wilt beget on me, be, indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose be fulfilled! May he be powerful, strong, energetic, and handsome, even like thee, and may he also be endued with virtue!' Surya then said, 'O princess, O excellent damsel, these ear-rings had been given to me by Aditi. O timid lady, I will bestow them, as also this excellent mail, on thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O lord of light, become so, I will, as thou sayest, gratify thee!'"" Vaisampayana continued, ""Hearing these words of hers Surya said, 'So be it!' And that ranger of the skies, that enemy of Swarbhanu, with soul absorbed in Yoga, entered into Kunti, and touched her on the navel. At this, that damsel, on account of Surya's energy, became stupefied. And that reverend lady then fell down on her bed, deprived of her senses. Surya then addressed her, saying, 'I will now depart, O thou of graceful hips! Thou shalt bring forth a son who will become the foremost of all wielders of weapons. At the same time thou shalt remain a virgin.'"" Vaisampayana continued, ""Then, O foremost of kings, as the highly effulgent Surya was about to depart, that girl bashfully said unto him, 'So be it!' And it was thus that the daughter of king Kuntibhoja, importuned by Surya, had after soliciting a son from him, fallen down stupefied on that excellent bed, like a broken creeper. And it was thus that deity of fierce rays, stupefying her, entered into her by virtue of Yoga power, and placed his own self within her womb. The deity, however, did not sully her by deflowering her in the flesh. And after Surya had gone away, that girl regained her consciousness."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Kunti try to dissuade Surya from his advances, and what were her concerns? Answer 1: Kunti tried to dissuade Surya from his advances by addressing him in sweet words and expressing her concerns regarding the consequences of her actions. She was worried about the potential curse that Surya might impose on her innocent father and the Brahmana who had given her the mantras. She also grappled with the conflict between obeying Surya and maintaining her reputation and virtue. Reference 1: ""Although that noble girl addressed him in various sweet words, yet she was unable to dissuade that deity of a thousand rays... She reflected, O king, for a long time!--'How may my innocent father, and that Brahmana also, escape the angry Surya's curse for my sake?'"" Question 2: How did Surya respond to Kunti's concerns about obeying him? Answer 2: Surya assured Kunti that she would not incur sin or jeopardize her reputation by complying with his request. He emphasized that it was natural for a virgin to be free and that he had no intention of committing any unrighteous act. He further promised that Kunti would remain a virgin even after gratifying him. Reference 2: ""Thou shalt not, O lady, by any means, be guilty of any sin by complying with my request... Thou shalt remain a virgin after having gratified me."" Question 3: What specific request did Kunti make of Surya, and how did he respond? Answer 3: Kunti requested that if she bore a son from Surya, he should be endowed with a coat of mail and ear-rings, be mighty-armed, strong, energetic, handsome like Surya, and virtuous. Surya agreed to her request, promising that her son would have ear-rings and a celestial coat of mail made of Amrita (nectar), making him powerful and invulnerable. Reference 3: ""If the excellent mail and ear-rings of the son thou wilt beget on me, be, indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose be fulfilled! May he be powerful, strong, energetic, and handsome, even like thee, and may he also be endued with virtue!"" Question 4: How did Surya enter into Kunti to fulfill her desire? Answer 4: Surya, using his Yoga power, entered into Kunti and touched her on the navel. This act caused Kunti to become stupefied, and she fell unconscious on her bed. Surya then told her that she would bring forth a son who would be a great warrior and that she would remain a virgin. Reference 4: ""Surya then addressed her, saying, 'I will now depart, O thou of graceful hips! Thou shalt bring forth a son who will become the foremost of all wielders of weapons. At the same time, thou shalt remain a virgin.'""","[0.04407784715294838, -0.038919661194086075, -0.2376687228679657, -0.22705453634262085, 0.5865729451179504, -0.22077226638793945, -0.1916341483592987, 0.18287628889083862, -0.49266374111175537, 0.10558204352855682, 0.04648226499557495, 0.04532313719391823, 0.17558275163173676, -0.4631660580635071, 0.1928263008594513, 0.04179786518216133, -0.09871210902929306, 0.15042778849601746, -0.1666260063648224, 0.1279369741678238, 0.021399755030870438, 0.1904025375843048, -0.05289965122938156, 0.5282906889915466, 0.22311320900917053, -0.19960807263851166, 0.11937732994556427, 0.3524475395679474, -0.2625133991241455, -0.5605376362800598, -0.012153086252510548, -0.08796537667512894, 0.03328324854373932, 0.12622860074043274, -0.00010689059854485095, -0.11635416001081467, 0.04117443412542343, 0.045257993042469025, -0.20029611885547638, 0.28516241908073425, 0.13624826073646545, -0.2459760308265686, -0.07871268689632416, -0.061016060411930084, 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And that damsel of excellent hips from fear of her friends, concealed her conception, so that no one knew her condition. And as the damsel lived entirely in the apartments assigned to the maidens and carefully concealed her condition, no one except her nurse knew the truth. And in due time that beauteous maiden, by the grace of deity, brought forth a son resembling a very god. And even like his father, the child was equipped in a coat of mail, and decked with brilliant ear-rings. And he was possessed of leonine eyes and shoulders like those of a bull. And no sooner was the beauteous girl delivered of a child, then she consulted with her nurse and placed the infant in a commodious and smooth box made of wicker work and spread over with soft sheets and furnished with a costly pillow. And its surface was laid over with wax, and it was encased in a rich cover. And with tears in her eyes, she carried the infant to the river Aswa, and consigned the basket to its waters. And although she knew it to be improper for an unmarried girl to bear offspring, yet from parental affection, O foremost of kings, she wept piteously. Do thou listen to the words Kunti weepingly uttered, while consigning the box to the waters of the river Aswa, 'O child, may good betide thee at the hands of all that inhabit the land, the water, the sky, and the celestial regions. May all thy paths be auspicious! May no one obstruct thy way! And, O son, may all that come across thee have their hearts divested of hostility towards thee: And may that lord of waters, Varuna. protect thee in water! And may the deity that rangeth the skies completely protect thee in the sky. And may, O son, that best of those that impart heat, viz., Surya, thy father, and from whom I have obtained thee as ordained by Destiny, protect thee everywhere! And may the Adityas and the Vasus, the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the cardinal points with the great Indra and the regents presiding over them, and, indeed, all the celestials, protect thee in every place! Even in foreign lands I shall be able to recognise thee by this mail of thine! Surely, thy sire, O son, the divine Surya possessed of the wealth of splendour, is blessed, for he will with his celestial sight behold thee going down the current! Blessed also is that lady who will, O thou that are begotten by a god, take thee for her son, and who will give thee suck when thou art thirsty! And what a lucky dream hath been dreamt by her that will adopt thee for her son, thee that is endued with solar splendour, and furnished with celestial mail, and adorned with celestial ear-rings, thee that hast expansive eyes resembling lotuses, a complexion bright as burnished copper or lotus leaves, a fair forehead, and hair ending in beautiful curls! O son, she that will behold thee crawl on the ground, begrimed with dust, and sweetly uttering inarticulate words, is surely blessed! And she also, O son, that will behold thee arrive at thy youthful prime like maned lion born in Himalayan forests, is surely blessed!'"" ""O king, having thus bewailed long and piteously, Pritha laid the basket on the waters of the river Aswa. And the lotus-eyed damsel, afflicted with grief on account of her son and weeping bitterly, with her nurse cast the basket at dead of night, and though desirous of beholding her son often and again, returned, O monarch, to the palate, fearing lest her father should come to know of what had happened. Meanwhile, the basket floated from the river Aswa to the river Charmanwati, and from the Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried by the waves of the Ganga, the child contained in the basket came to the city of Champa ruled by a person of the Suta tribe. Indeed, the excellent coat of mail and those ear-rings made of Amrita that were born with his body, as also the ordinance of Destiny, kept the child alive."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCCVI Vaisampayana said, ""It was, O lord of earth, on the first day of the lighted fortnight during the tenth month of the year that Pritha conceived a son like the lord himself of the stars in the firmament. And that damsel of excellent hips from fear of her friends, concealed her conception, so that no one knew her condition. And as the damsel lived entirely in the apartments assigned to the maidens and carefully concealed her condition, no one except her nurse knew the truth. And in due time that beauteous maiden, by the grace of deity, brought forth a son resembling a very god. And even like his father, the child was equipped in a coat of mail, and decked with brilliant ear-rings. And he was possessed of leonine eyes and shoulders like those of a bull. And no sooner was the beauteous girl delivered of a child, then she consulted with her nurse and placed the infant in a commodious and smooth box made of wicker work and spread over with soft sheets and furnished with a costly pillow. And its surface was laid over with wax, and it was encased in a rich cover. And with tears in her eyes, she carried the infant to the river Aswa, and consigned the basket to its waters. And although she knew it to be improper for an unmarried girl to bear offspring, yet from parental affection, O foremost of kings, she wept piteously. Do thou listen to the words Kunti weepingly uttered, while consigning the box to the waters of the river Aswa, 'O child, may good betide thee at the hands of all that inhabit the land, the water, the sky, and the celestial regions. May all thy paths be auspicious! May no one obstruct thy way! And, O son, may all that come across thee have their hearts divested of hostility towards thee: And may that lord of waters, Varuna. protect thee in water! And may the deity that rangeth the skies completely protect thee in the sky. And may, O son, that best of those that impart heat, viz., Surya, thy father, and from whom I have obtained thee as ordained by Destiny, protect thee everywhere! And may the Adityas and the Vasus, the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the cardinal points with the great Indra and the regents presiding over them, and, indeed, all the celestials, protect thee in every place! Even in foreign lands I shall be able to recognise thee by this mail of thine! Surely, thy sire, O son, the divine Surya possessed of the wealth of splendour, is blessed, for he will with his celestial sight behold thee going down the current! Blessed also is that lady who will, O thou that are begotten by a god, take thee for her son, and who will give thee suck when thou art thirsty! And what a lucky dream hath been dreamt by her that will adopt thee for her son, thee that is endued with solar splendour, and furnished with celestial mail, and adorned with celestial ear-rings, thee that hast expansive eyes resembling lotuses, a complexion bright as burnished copper or lotus leaves, a fair forehead, and hair ending in beautiful curls! O son, she that will behold thee crawl on the ground, begrimed with dust, and sweetly uttering inarticulate words, is surely blessed! And she also, O son, that will behold thee arrive at thy youthful prime like maned lion born in Himalayan forests, is surely blessed!'"" ""O king, having thus bewailed long and piteously, Pritha laid the basket on the waters of the river Aswa. And the lotus-eyed damsel, afflicted with grief on account of her son and weeping bitterly, with her nurse cast the basket at dead of night, and though desirous of beholding her son often and again, returned, O monarch, to the palate, fearing lest her father should come to know of what had happened. Meanwhile, the basket floated from the river Aswa to the river Charmanwati, and from the Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried by the waves of the Ganga, the child contained in the basket came to the city of Champa ruled by a person of the Suta tribe. Indeed, the excellent coat of mail and those ear-rings made of Amrita that were born with his body, as also the ordinance of Destiny, kept the child alive."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: On which specific day and month did Pritha (Kunti) conceive her son, and what remarkable attributes did the child possess? Answer 1: Pritha (Kunti) conceived her son on the first day of the lighted fortnight during the tenth month of the year. Her child possessed remarkable attributes such as a coat of mail, brilliant ear-rings, leonine eyes, and shoulders resembling those of a bull, making him resemble a deity. Reference 1: ""It was, O lord of earth, on the first day of the lighted fortnight during the tenth month of the year that Pritha conceived a son like the lord himself of the stars in the firmament... And even like his father, the child was equipped in a coat of mail, and decked with brilliant ear-rings."" Question 2: Why did Kunti decide to place her newborn son in a basket and consign him to the river Aswa? Answer 2: Kunti decided to place her newborn son in a basket and consign him to the river Aswa due to the fear of her friends and the societal consequences of bearing a child out of wedlock. She concealed her pregnancy and felt compelled to protect her child from the stigma of his birth. Reference 2: ""And that damsel of excellent hips from fear of her friends, concealed her conception, so that no one knew her condition... she carried the infant to the river Aswa, and consigned the basket to its waters."" Question 3: What blessings did Kunti offer to her son as she consigned him to the river, and whom did she hope would adopt and nurture him? Answer 3: As she placed her son in the basket on the river, Kunti offered blessings to him, hoping that all beings, deities, and celestial forces would protect him. She also wished for her son to be recognized by his celestial attributes and sought a fortunate lady who would adopt him, nurture him, and witness his growth from infancy to youth with joy. Reference 3: ""May all thy paths be auspicious!... O son, she that will behold thee crawl on the ground, begrimed with dust, and sweetly uttering inarticulate words, is surely blessed!"" Question 4: What journey did the basket containing Kunti's son undertake after being consigned to the river Aswa? Answer 4: After being placed in the river Aswa, the basket floated downstream, passing through the rivers Charmanwati and Yamuna. Eventually, it reached the Ganga. The child inside the basket survived this journey and eventually arrived in the city of Champa, which was ruled by a person from the Suta tribe. Reference 4: ""Meanwhile, the basket floated from the river Aswa to the river Charmanwati, and from the Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried by the waves of the Ganga, the child contained in the basket came to the city of Champa ruled by a person of the Suta tribe.""","[-0.08869469165802002, -0.273188978433609, -0.31260809302330017, -0.06954807043075562, 0.5045077204704285, -0.2625238001346588, -0.1629861742258072, 0.1515304446220398, -0.5109022855758667, 0.1961054801940918, 0.03928247466683388, 0.04337070509791374, 0.23450633883476257, -0.43953558802604675, 0.2591181695461273, -0.3582286834716797, -0.027605900540947914, 0.18529844284057617, -0.04919922351837158, 0.0863608792424202, -0.10847897827625275, 0.20652161538600922, -0.08682862669229507, 0.3393602669239044, 0.0817401334643364, -0.24834665656089783, -0.0535181388258934, 0.5152300000190735, -0.35988011956214905, -0.6623548865318298, 0.15152712166309357, -0.05168335512280464, 0.023011960089206696, 0.20595195889472961, -0.00010194738570135087, -0.1501711905002594, 0.40272822976112366, 0.012941526249051094, -0.14096499979496002, 0.14154194295406342, 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Vaisampayana said, ""Having felt great affliction on account of the abduction of Krishna, king Yudhishthira of unfading glory, with his brothers, left the woods of Kamyaka and returned to the delightful and picturesque Dwaitavana abounding in trees and containing delicious fruits and roots. And the sons of Pandu with their wife Krishna began to reside there, living frugally on fruits and practising rigid vows. And while those repressers of foes, the virtuous king Yudhishthira, the son of Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of Madri, were dwelling in Dwaitavana, practising rigid vows, they underwent, for the sake of a Brahmana, great trouble, which, however, was destined to bring about their future happiness. I will tell thee all about the trouble which those foremost of Kurus underwent while living in those woods, and which in the end brought about their happiness. Do thou listen to it! Once on a time, as a deer was butting about, it chanced that the two sticks for making fire and a churning staff belonging to a Brahmana devoted to ascetic austerities, struck fast into its antlers. And, thereupon, O king, that powerful deer of exceeding fleetness with long bounds, speedily went out of the hermitage, taking those articles away. And, O foremost of Kurus, seeing those articles of his thus carried away, the Brahmana, anxious on account of his Agnihotra, quickly came before the Pandavas. And approaching without loss of time Ajatasatru seated in that forest with his brothers, the Brahmana, in great distress, spake these words, 'As a deer was butting about, it happened, O king, that my fire-sticks and churning staff which had been placed against a large tree stuck fast to its antlers. O king, that powerful deer of exceeding fleetness hath speedily gone out of the hermitage with long bounds, taking those articles away. Tracking that powerful deer, O king, by its foot-prints, do ye, ye sons of Pandu, bring back those articles of mine, so that my Agnihotra may not be stopped!' Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned. And the son of Kunti taking up his bow sallied out with his brothers. And putting on their corselets and equipped with their bows, those bulls among men, intent upon serving the Brahmana, swiftly sallied out in the wake of the deer. And descrying the deer at no great distance, those mighty warriors discharged at it barbed arrows and javelins and darts, but the sons of Pandu could not pierce it by any means. And as they struggled to pursue and slay it, that powerful deer became suddenly invisible. And losing sight of the deer, the noble-minded sons of Pandu, fatigued and disappointed and afflicted with hunger and thirst, approached a banian tree in that deep forest, and sat down in its cool shade. And when they had sat down, Nakula stricken with sorrow and urged by impatience, addressed his eldest brother of the Kuru race, saying, 'In our race, O king, virtue hath never been sacrificed, nor hath there been loss of wealth from insolence. And being asked, we have never said to any creature, Nay! Why then in the present case have we met with this disaster?"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCCIX (Aranya Parva) Janamejaya said, ""Having felt great affliction on account of the abduction of their wife and having rescued Krishna thereafter, what did the Pandavas next do?"" Vaisampayana said, ""Having felt great affliction on account of the abduction of Krishna, king Yudhishthira of unfading glory, with his brothers, left the woods of Kamyaka and returned to the delightful and picturesque Dwaitavana abounding in trees and containing delicious fruits and roots. And the sons of Pandu with their wife Krishna began to reside there, living frugally on fruits and practising rigid vows. And while those repressers of foes, the virtuous king Yudhishthira, the son of Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of Madri, were dwelling in Dwaitavana, practising rigid vows, they underwent, for the sake of a Brahmana, great trouble, which, however, was destined to bring about their future happiness. I will tell thee all about the trouble which those foremost of Kurus underwent while living in those woods, and which in the end brought about their happiness. Do thou listen to it! Once on a time, as a deer was butting about, it chanced that the two sticks for making fire and a churning staff belonging to a Brahmana devoted to ascetic austerities, struck fast into its antlers. And, thereupon, O king, that powerful deer of exceeding fleetness with long bounds, speedily went out of the hermitage, taking those articles away. And, O foremost of Kurus, seeing those articles of his thus carried away, the Brahmana, anxious on account of his Agnihotra, quickly came before the Pandavas. And approaching without loss of time Ajatasatru seated in that forest with his brothers, the Brahmana, in great distress, spake these words, 'As a deer was butting about, it happened, O king, that my fire-sticks and churning staff which had been placed against a large tree stuck fast to its antlers. O king, that powerful deer of exceeding fleetness hath speedily gone out of the hermitage with long bounds, taking those articles away. Tracking that powerful deer, O king, by its foot-prints, do ye, ye sons of Pandu, bring back those articles of mine, so that my Agnihotra may not be stopped!' Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned. And the son of Kunti taking up his bow sallied out with his brothers. And putting on their corselets and equipped with their bows, those bulls among men, intent upon serving the Brahmana, swiftly sallied out in the wake of the deer. And descrying the deer at no great distance, those mighty warriors discharged at it barbed arrows and javelins and darts, but the sons of Pandu could not pierce it by any means. And as they struggled to pursue and slay it, that powerful deer became suddenly invisible. And losing sight of the deer, the noble-minded sons of Pandu, fatigued and disappointed and afflicted with hunger and thirst, approached a banian tree in that deep forest, and sat down in its cool shade. And when they had sat down, Nakula stricken with sorrow and urged by impatience, addressed his eldest brother of the Kuru race, saying, 'In our race, O king, virtue hath never been sacrificed, nor hath there been loss of wealth from insolence. And being asked, we have never said to any creature, Nay! Why then in the present case have we met with this disaster?"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did the Pandavas do after feeling great affliction due to the abduction of Krishna? Answer 1: After feeling great affliction because of the abduction of Krishna, the Pandavas, led by King Yudhishthira, left the woods of Kamyaka and returned to the delightful Dwaitavana, a picturesque forest abundant in trees, fruits, and roots. There, they lived frugally on fruits, practiced rigid vows, and resided with their wife Krishna. Reference 1: ""Having felt great affliction on account of the abduction of Krishna, king Yudhishthira of unfading glory, with his brothers, left the woods of Kamyaka and returned to the delightful and picturesque Dwaitavana abounding in trees and containing delicious fruits and roots."" Question 2: What circumstance led the Pandavas to encounter a powerful deer in the forest, and what precious items did the deer carry away? Answer 2: The Pandavas encountered a powerful deer in the forest when it accidentally got the two sticks for making fire and a churning staff belonging to a Brahmana stuck fast in its antlers. The deer carried away these precious items, causing distress to the Brahmana who needed them for his Agnihotra. Reference 2: ""Once on a time, as a deer was butting about, it chanced that the two sticks for making fire and a churning staff belonging to a Brahmana devoted to ascetic austerities, struck fast into its antlers."" Question 3: How did the Pandavas respond to the Brahmana's request to retrieve his lost items from the powerful deer? Answer 3: In response to the Brahmana's distress, Yudhishthira and his brothers immediately took up their bows, put on their corselets, and equipped themselves with their weapons. They resolved to track the powerful deer by its footprints and retrieve the stolen articles to ensure the Brahmana's Agnihotra was not disrupted. Reference 3: ""Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned. And the son of Kunti taking up his bow sallied out with his brothers. And putting on their corselets and equipped with their bows, those bulls among men... sallied out in the wake of the deer."" Question 4: What happened when the Pandavas tried to pursue and slay the powerful deer? Answer 4: Despite their best efforts, the Pandavas, equipped with bows and weapons, could not pierce the powerful deer with their arrows and weapons. As they pursued the deer, it suddenly became invisible, eluding their attempts to slay it. Reference 4: ""And descrying the deer at no great distance, those mighty warriors discharged at it barbed arrows and javelins and darts, but the sons of Pandu could not pierce it by any means. And as they struggled to pursue and slay it, that powerful deer became suddenly invisible.""","[0.21561214327812195, -0.3187068700790405, -0.3367423713207245, 0.2900201082229614, 0.2369939237833023, -0.09568829089403152, -0.06956305354833603, 0.19457127153873444, -0.374856173992157, -0.024140898138284683, 0.1002773866057396, 0.24653437733650208, 0.1950341910123825, -0.4001742899417877, 0.1404992789030075, -0.2773522436618805, 0.05237116664648056, 0.11096838861703873, -0.06921470165252686, -0.0016632983461022377, -0.03879459947347641, 0.20166026055812836, -0.12272670120000839, 0.2947933077812195, -0.14738893508911133, -0.40504857897758484, -0.15745002031326294, 0.49726518988609314, 0.061395496129989624, -0.49337658286094666, 0.016120094805955887, -0.3358500599861145, -0.11830218881368637, 0.24745534360408783, -0.00010408157686470076, -0.10651704668998718, 0.2832582890987396, 0.04503271356225014, -0.029072176665067673, 0.35778722167015076, 0.132599875330925, -0.27889323234558105, 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How can one have a second? And, O king, how can one acquire intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis that a person becometh learned; it is by ascetic austerities that one acquireth what is very great: it is by intelligence that a person acquireth a second and it is by serving the old that one becometh wise.' The Yaksha asked, 'What constituteth the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.' The Yaksha asked, 'What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.' The Yaksha asked, 'What is that which constitutes the Sama of the sacrifice? What the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.' The Yaksha asked, 'What is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those that bring forth?' Yudhishthira answered, 'That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring. ' The Yaksha asked, 'What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, doth not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.' The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.' The Yaksha asked, 'What is that which doth not close its eyes while asleep; What is that which doth not move after birth? What is that which is without heart? And what is that which swells with its own impetus?' Yudhishthira answered, 'A fish doth not close its eyes while asleep: an egg doth not move after birth: a stone is without heart: and a river swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?' Yudhishthira answered, 'The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity. The Yaksha asked,--'Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?' Yudhishthira answered,--Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone.' The Yaksha asked,--'What is that which sojourneth alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?' Yudhishthira answered,--'The sun sojourneth alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.' The Yaksha asked,--'What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: what doth he attain what is very great? How can one have a second? And, O king, how can one acquire intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis that a person becometh learned; it is by ascetic austerities that one acquireth what is very great: it is by intelligence that a person acquireth a second and it is by serving the old that one becometh wise.' The Yaksha asked, 'What constituteth the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.' The Yaksha asked, 'What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.' The Yaksha asked, 'What is that which constitutes the Sama of the sacrifice? What the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.' The Yaksha asked, 'What is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those that bring forth?' Yudhishthira answered, 'That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring. ' The Yaksha asked, 'What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, doth not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.' The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.' The Yaksha asked, 'What is that which doth not close its eyes while asleep; What is that which doth not move after birth? What is that which is without heart? And what is that which swells with its own impetus?' Yudhishthira answered, 'A fish doth not close its eyes while asleep: an egg doth not move after birth: a stone is without heart: and a river swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?' Yudhishthira answered, 'The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity. The Yaksha asked,--'Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?' Yudhishthira answered,--Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone.' The Yaksha asked,--'What is that which sojourneth alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?' Yudhishthira answered,--'The sun sojourneth alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.' The Yaksha asked,--'What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What does one attain through the study of the Srutis, ascetic austerities, intelligence, and serving the old? Answer 1: Through the study of the Srutis (scriptures), one becomes learned; through ascetic austerities, one acquires what is very great; through intelligence, one acquires a second (birth or life); and through serving the old, one becomes wise. Reference 1: ""Yudhishthira answered, 'It is by the (study of the) Srutis that a person becometh learned; it is by ascetic austerities that one acquireth what is very great: it is by intelligence that a person acquireth a second and it is by serving the old that one becometh wise.'"" Question 2: What constitutes the divinity of the Brahmanas, and what is their practice that is like that of the pious? Answer 2: The study of the Vedas constitutes the divinity of the Brahmanas, and their asceticism constitutes behavior that is like that of the pious. Reference 2: ""Yudhishthira answered, 'The study of the Vedas constitutes their divinity: their asceticism constitutes behavior that is like that of the pious.'"" Question 3: What is the divinity of the Kshatriyas, and what is their practice that is like that of the pious? Answer 3: Arrows and weapons are the divinity of the Kshatriyas, and the celebration of sacrifices is the practice that is like that of the pious. Reference 3: ""Yudhishthira answered, 'Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious.'"" Question 4: What is the Sama of the sacrifice, and what is the Yajus of the sacrifice? Answer 4: Life is the Sama of the sacrifice, and the mind is the Yajus of the sacrifice. Reference 4: ""Yudhishthira answered, 'Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice.'"" Question 5: What is of the foremost value to those that cultivate, sow, wish for prosperity, and bring forth? Answer 5: Rain is of the foremost value to those that cultivate; seed is of the foremost value to those that sow; offspring is of the foremost value to those that bring forth, and to wish for prosperity in this world, it is not explicitly mentioned in the provided text. Reference 5: ""Yudhishthira answered, 'That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring.'""","[0.13445116579532623, -0.4212455749511719, -0.19511856138706207, 0.6448988914489746, 0.5763174891471863, -0.14179624617099762, -0.17761850357055664, 0.3429175019264221, -0.04761793836951256, 0.15979421138763428, -0.05216806381940842, 0.08477968722581863, 0.2263885885477066, -0.32523107528686523, 0.12572182714939117, -0.2923836410045624, -0.03536158800125122, 0.004818141460418701, -0.023086871951818466, -0.164317324757576, -0.22031381726264954, -0.13149376213550568, -0.05218195542693138, -0.009148398414254189, 0.15814916789531708, -0.12493192404508591, -0.007620170246809721, 0.4269568920135498, -0.17003388702869415, -0.2620268762111664, -0.2885083556175232, -0.17949363589286804, 0.013758084736764431, 0.38340672850608826, -0.00010813644621521235, 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The Yaksha asked,--'What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?' Yudhishthira answered,--'The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.' The Yaksha asked,--'What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?' Yudhishthira answered,--""The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.' The Yaksha asked,--'What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?' Yudhishthira answered,--'The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.' The Yaksha asked,--'What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?' Yudhishthira answered,--'Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha asked,--'For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?' Yudhishthira answered,--'It is for religious merit that one giveth away to Brahmanas: it is for fame that one giveth away to mimes and dancers: it is for supporting them that one giveth away to servants: and it is for obtaining relief from fear that one giveth to kings.' The Yaksha asked,--'With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what doth one fail to go to heaven?' Yudhishthira answered,--'The world is enveloped with darkness. Darkness doth not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one faileth to go to heaven.' The Yaksha asked,--'For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?' Yudhishthira answered,--'For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that hath no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What, hath been spoken of as water? What, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as thou likest!' Yudhishthira answered,--'They that are good constitute the way. Space hath been spoken of as water. The cow is food. A request is poison. And a Brahmana is regarded as the proper time of a Sraddha. I do not know what thou mayst think of all this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?' Yudhishthira answered,--'Staying in one's own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is said to be knowledge? What, tranquillity? What constitutes mercy? And what hath been called simplicity?' Yudhishthira answered,--'True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.' The Yaksha asked,--'What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief?' Yudhishthira answered,--'True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or sufferer in life. Idleness consists in not discharging one's duties, and ignorance in grief.' The Yaksha asked,--'What hath steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?' Yudhishthira answered,--'Steadiness consists in one's staying in one's own religion, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.' The Yaksha asked,--'What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?' Yudhishthira answered,--'He is to be called learned who knoweth his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.' The Yaksha asked,--'What is pride, and what is 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: good behaviour, of happiness.' The Yaksha asked,--'What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?' Yudhishthira answered,--'The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.' The Yaksha asked,--'What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?' Yudhishthira answered,--""The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.' The Yaksha asked,--'What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?' Yudhishthira answered,--'The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.' The Yaksha asked,--'What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?' Yudhishthira answered,--'Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha asked,--'For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?' Yudhishthira answered,--'It is for religious merit that one giveth away to Brahmanas: it is for fame that one giveth away to mimes and dancers: it is for supporting them that one giveth away to servants: and it is for obtaining relief from fear that one giveth to kings.' The Yaksha asked,--'With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what doth one fail to go to heaven?' Yudhishthira answered,--'The world is enveloped with darkness. Darkness doth not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one faileth to go to heaven.' The Yaksha asked,--'For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?' Yudhishthira answered,--'For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that hath no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What, hath been spoken of as water? What, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as thou likest!' Yudhishthira answered,--'They that are good constitute the way. Space hath been spoken of as water. The cow is food. A request is poison. And a Brahmana is regarded as the proper time of a Sraddha. I do not know what thou mayst think of all this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?' Yudhishthira answered,--'Staying in one's own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is said to be knowledge? What, tranquillity? What constitutes mercy? And what hath been called simplicity?' Yudhishthira answered,--'True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.' The Yaksha asked,--'What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief?' Yudhishthira answered,--'True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or sufferer in life. Idleness consists in not discharging one's duties, and ignorance in grief.' The Yaksha asked,--'What hath steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?' Yudhishthira answered,--'Steadiness consists in one's staying in one's own religion, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.' The Yaksha asked,--'What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?' Yudhishthira answered,--'He is to be called learned who knoweth his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.' The Yaksha asked,--'What is pride, and what is Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What is man's chief support, and what is his chief refuge? Answer 1: Man's chief support is the clouds, and his chief refuge is gift (charity). Reference 1: ""Yudhishthira answered,--'The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.'"" Question 2: What is the best of all laudable things, and what is the most valuable of all possessions? Answer 2: The best of all laudable things is skill, and the most valuable of all possessions is knowledge. Reference 2: ""Yudhishthira answered,--'The best of all laudable things is skill; the best of all possessions is knowledge.'"" Question 3: What is the highest duty in the world, and what virtue always bears fruit? Answer 3: The highest duty in the world is to refrain from injury, and the virtue that always bears fruit is the rites ordained in the Three (Vedas). Reference 3: ""Yudhishthira answered,--'The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit.'"" Question 4: What is the way to be considered as dead, and what is the proper time of a Sraddha? Answer 4: Want of wealth may be regarded as the way a man is considered as dead, and a Brahmana is regarded as the proper time of a Sraddha. Reference 4: ""Yudhishthira answered,--'For want of wealth may a man be regarded as dead...and a Brahmana is regarded as the proper time of a Sraddha.'"" Question 5: What constitutes true knowledge, and what is true restraint? Answer 5: True knowledge is that of Divinity, and true restraint is the restraint of the mind. Reference 5: ""Yudhishthira answered,--'True knowledge is that of Divinity. 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Thereupon Yudhishthira said, 'I ask thee that art incapable of being vanquished and that standest on one leg in the tank, what god art thou, for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus, or of the Rudras, or of the chief of the Maruts? Or art thou the lord himself of the celestials, wielder of the thunder-bolt! Each of these my brothers is capable of fighting as hundred thousand warriors, and I see not the warrior that can slay them all! I see also that their senses have refreshed, as if they have sweetly awaked from slumber. Art thou a friend of ours, or even our father himself? At this the Yaksha replied,-'O child, I am even thy father, the Lord of justice, possessed of great prowess! Know, bull of the Bharata race, that I came hither desirous of beholding thee! Fame, truth, self-restraint, purity, candour, modesty, steadiness, charity, austerities and Brahmacharya, these are my body! And abstention from injury, impartiality, peace, penances, sanctity, and freedom from malice are the doors (through which I am accessible). Thou art always dear to me! By good luck thou art devoted to the five; and by good luck also thou hast conquered the six. Of the six, two appear in the first part of life; two in the middle part thereof; and the remaining two at the end, in order to make men repair to the next world. I am, good betide thee, the lord of justice! I came hither to test thy merit. I am well-pleased to witness thy harmlessness; and, O sinless one, I will confer boons on thee. Do thou, O foremost of kings, ask of me boons. I shall surely confer them, O sinless one! Those that revere me, never come by distress!' Yudhishthira said,--'A deer was carrying away the Brahmana's fire-sticks. Therefore, the first boon that I shall ask, is, may that Brahmana's adorations to Agni be not interrupted!' The Yaksha said,--'O Kunti's son endued with splendour, it was I who for examining thee, was carrying away, in the guise of a deer, that Brahmana's fire-sticks!"" Vaisampayana continued,--""Thereupon that worshipful one said,--'I give thee this boon! Good betide thee! O thou that are like unto an immortal, ask thou a fresh boon! Yudhishthira said,--'We have spent these twelve years in the forest; and the thirteenth year is come. May no one recognise us, as we spend this year somewhere.' Vaisampayana continued,-'Thereat that worshipful one replied,--'I give this boon unto thee!' And then reassuring Kunti's son having truth for prowess, he also said, 'Even if, O Bharata, ye range this (entire) earth in your proper forms none in the three worlds shall recognise you. Ye perpetuators of the Kuru race, through my grace, ye will spend this thirteenth year, secretly and unrecognised, in Virata's kingdom! And every one of you will be able at will to assume any form he likes! Do ye now present the Brahmana with his fire-sticks. It was only to test you that I carried them away in the form of a deer! O amiable Yudhishthira, do thou ask for another boon that thou mayst like! I will confer it on thee. O foremost of men, I have not yet been satisfied by granting boons to thee! Do thou my son, accept a third boon that is great and incomparable! Thou, O king, art born of me, and Vidura of portion or mine!"" Thereat Yudhishthira said,--'It is enough that I have beheld thee with my senses, eternal God of gods as thou art! O father, whatever boon thou wilt confer on me I shall surely accept gladly! May I, O lord, always conquer covetousness and folly and anger, and may my mind be ever devoted to charity, truth, and ascetic austerities! The Lord of justice said,--'Even by nature, O Pandava, hast thou been endued with these qualities, for thou art the Lord of justice himself! Do thou again attain what thou asked for!"" Vaisampayana continued,--""Having said these words, the worshipful Lord of justice, who is the object of contemplation of all the worlds, vanished therefrom; and the high-souled Pandavas after they had slept sweetly were united with one another. And their fatigue dispelled, those heroes returned to the hermitage, and gave back that Brahmana his firesticks. That man who pursueth this illustrious and fame-enhancing story of the revival (of the Pandavas) and the meeting of father and son (Dharma and Yudhishthira), obtaineth perfect tranquillity of mind, and sons and grandsons, and also a life extending over a hundred years! And the mind of that man that layeth this story to heart, never delighteth in unrighteousness, or in disunion among friends, or misappropriation of other person's property, or staining other people's wives, or in foul thoughts! 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCCXII Vaisampayana continued,--""Then agreeable to the words of the Yaksha the Pandavas rose up; and in a moment their hunger and thirst left them. Thereupon Yudhishthira said, 'I ask thee that art incapable of being vanquished and that standest on one leg in the tank, what god art thou, for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus, or of the Rudras, or of the chief of the Maruts? Or art thou the lord himself of the celestials, wielder of the thunder-bolt! Each of these my brothers is capable of fighting as hundred thousand warriors, and I see not the warrior that can slay them all! I see also that their senses have refreshed, as if they have sweetly awaked from slumber. Art thou a friend of ours, or even our father himself? At this the Yaksha replied,-'O child, I am even thy father, the Lord of justice, possessed of great prowess! Know, bull of the Bharata race, that I came hither desirous of beholding thee! Fame, truth, self-restraint, purity, candour, modesty, steadiness, charity, austerities and Brahmacharya, these are my body! And abstention from injury, impartiality, peace, penances, sanctity, and freedom from malice are the doors (through which I am accessible). Thou art always dear to me! By good luck thou art devoted to the five; and by good luck also thou hast conquered the six. Of the six, two appear in the first part of life; two in the middle part thereof; and the remaining two at the end, in order to make men repair to the next world. I am, good betide thee, the lord of justice! I came hither to test thy merit. I am well-pleased to witness thy harmlessness; and, O sinless one, I will confer boons on thee. Do thou, O foremost of kings, ask of me boons. I shall surely confer them, O sinless one! Those that revere me, never come by distress!' Yudhishthira said,--'A deer was carrying away the Brahmana's fire-sticks. Therefore, the first boon that I shall ask, is, may that Brahmana's adorations to Agni be not interrupted!' The Yaksha said,--'O Kunti's son endued with splendour, it was I who for examining thee, was carrying away, in the guise of a deer, that Brahmana's fire-sticks!"" Vaisampayana continued,--""Thereupon that worshipful one said,--'I give thee this boon! Good betide thee! O thou that are like unto an immortal, ask thou a fresh boon! Yudhishthira said,--'We have spent these twelve years in the forest; and the thirteenth year is come. May no one recognise us, as we spend this year somewhere.' Vaisampayana continued,-'Thereat that worshipful one replied,--'I give this boon unto thee!' And then reassuring Kunti's son having truth for prowess, he also said, 'Even if, O Bharata, ye range this (entire) earth in your proper forms none in the three worlds shall recognise you. Ye perpetuators of the Kuru race, through my grace, ye will spend this thirteenth year, secretly and unrecognised, in Virata's kingdom! And every one of you will be able at will to assume any form he likes! Do ye now present the Brahmana with his fire-sticks. It was only to test you that I carried them away in the form of a deer! O amiable Yudhishthira, do thou ask for another boon that thou mayst like! I will confer it on thee. O foremost of men, I have not yet been satisfied by granting boons to thee! Do thou my son, accept a third boon that is great and incomparable! Thou, O king, art born of me, and Vidura of portion or mine!"" Thereat Yudhishthira said,--'It is enough that I have beheld thee with my senses, eternal God of gods as thou art! O father, whatever boon thou wilt confer on me I shall surely accept gladly! May I, O lord, always conquer covetousness and folly and anger, and may my mind be ever devoted to charity, truth, and ascetic austerities! The Lord of justice said,--'Even by nature, O Pandava, hast thou been endued with these qualities, for thou art the Lord of justice himself! Do thou again attain what thou asked for!"" Vaisampayana continued,--""Having said these words, the worshipful Lord of justice, who is the object of contemplation of all the worlds, vanished therefrom; and the high-souled Pandavas after they had slept sweetly were united with one another. And their fatigue dispelled, those heroes returned to the hermitage, and gave back that Brahmana his firesticks. That man who pursueth this illustrious and fame-enhancing story of the revival (of the Pandavas) and the meeting of father and son (Dharma and Yudhishthira), obtaineth perfect tranquillity of mind, and sons and grandsons, and also a life extending over a hundred years! And the mind of that man that layeth this story to heart, never delighteth in unrighteousness, or in disunion among friends, or misappropriation of other person's property, or staining other people's wives, or in foul thoughts! Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who appeared before Yudhishthira in the form of a Yaksha in the forest? Answer 1: The Yaksha who appeared before Yudhishthira in the forest was the Lord of justice. Reference 1: ""I am, good betide thee, the lord of justice! I came hither to test thy merit."" Question 2: What boon did Yudhishthira request from the Yaksha regarding the Brahmana's adorations to Agni? Answer 2: Yudhishthira requested that the Brahmana's adorations to Agni should not be interrupted. Reference 2: Yudhishthira said, ""A deer was carrying away the Brahmana's fire-sticks. Therefore, the first boon that I shall ask, is, may that Brahmana's adorations to Agni be not interrupted!"" Question 3: What was the second boon Yudhishthira asked for from the Yaksha? Answer 3: Yudhishthira asked for the ability to spend the thirteenth year of their exile in Virata's kingdom without anyone recognizing them. Reference 3: Yudhishthira said, ""We have spent these twelve years in the forest; and the thirteenth year is come. May no one recognise us, as we spend this year somewhere."" Question 4: What did Yudhishthira ask for as his third boon from the Yaksha? Answer 4: Yudhishthira asked for the grace to conquer covetousness, folly, anger, and to have his mind devoted to charity, truth, and ascetic austerities. Reference 4: Yudhishthira said, ""May I, O lord, always conquer covetousness and folly and anger, and may my mind be ever devoted to charity, truth, and ascetic austerities!"" Question 5: Who revealed his true identity as the Lord of justice to Yudhishthira? Answer 5: The Yaksha revealed his true identity as the Lord of justice to Yudhishthira. Reference 5: ""The Lord of justice said,--'Even by nature, O Pandava, hast thou been endued with these qualities, for thou art the Lord of justice himself!""","[0.05491199716925621, -0.1331830769777298, -0.2362617701292038, 0.18279297649860382, 0.6495997905731201, -0.030536040663719177, 0.00359975709579885, 0.2741040289402008, -0.39029017090797424, 0.05737638100981712, 0.06656178832054138, 0.1906033605337143, 0.27808669209480286, -0.5455530285835266, 0.179359570145607, -0.13522249460220337, 0.07617510110139847, 0.0934937447309494, -0.1542067527770996, -0.021967502310872078, -0.17326459288597107, 0.08348885178565979, -0.15271323919296265, 0.2574327886104584, -0.14299370348453522, -0.2654098570346832, 0.015132918022572994, 0.4985710382461548, -0.1876964271068573, -0.5404297709465027, 0.05308797210454941, -0.04158485308289528, -0.08479221165180206, 0.14756892621517181, -9.93469002423808e-05, -0.17691245675086975, 0.22277499735355377, 0.04294188693165779, -0.2833038866519928, 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Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, ""How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity , spend her days unrecognised?"" Vaisampayana said, ""Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata. Having in this way obtained boons from the god of Justice, that best of virtuous men, Yudhishthira, returned to the asylum and related unto the Brahmanas all that had happened. And having related everything unto them, Yudhishthira restored to that regenerate Brahmana, who had followed him the churning staff and the fire-sticks he had lost. And, O Bharata, the son of the god of Justice, the royal Yudhishthira of high soul then called together all his younger brothers and addressed them, saying, 'Exiled from our kingdom, we have passed twelve years. The thirteenth year, hard to spend, hath now come. Do thou therefore, O Arjuna, the son of Kunti, select some spot where we may pass our days undiscovered by our enemies.'"" Arjuna replied, ""Even by virtue of Dharma's boon, we shall, O lord of men, range about undiscovered by men. Still, for purposes of residence, I shall mention some spots that are both delightful and secluded. Do thou select some one of them. Surrounding the kingdom of the Kurus, are, many countries beautiful and abounding in corn, such as Panchala, Chedi, Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva, Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of these, O king, wouldst thou choose, and where, O foremost of monarchs, shall we spend this year?"" Yudhishthira said ""O them of mighty arms, it is even so. What that adorable Lord of all creatures hath said must become true. Surely, after consulting together, we must select some delightful, auspicious, and agreeable region for our abode, where we may live free from fear. The aged Virata, king of the Matsyas, is virtuous and powerful and charitable, and is liked by all. And he is also attached to the Pandavas. Even in the city of Virata, O child, we shall, O Bharata, spend this year, entering his service. Tell me, ye sons of the Kuru race, in what capacities ye will severally present yourselves before the king of the Matsyas!"" Arjuna said, ""O god among men, what service wilt thou take in Virata's kingdom? O righteous one, in what capacity wilt thou reside in the city of Virata? Thou art mild, and charitable, and modest, and virtuous, and firm in promise. What wilt thou, O king, afflicted as thou art with calamity, do? A king is qualified to bear trouble like an ordinary person. How wilt thou overcome this great calamity that has overtaken thee?"" Yudhishthira replied, ""Ye sons of the Kuru race, ye bulls among men, hear what I shall do on appearing before king Virata. Presenting myself as a Brahmana, Kanka by name, skilled in dice and fond of play, I shall become a courtier of that high-souled king. And moving upon chess-boards beautiful pawns made of ivory, of blue and yellow and red and white hue, by throws of black and red dice. I shall entertain the king with his courtiers and friends. And while I shall continue to thus delight the king, nobody will succeed in discovering me. And should the monarch ask me, I shall say, 'Formerly I was the bosom friend of Yudhishthira.' I tell you that it is thus that I shall pass my days (in the city of Virata). What office wilt thou, O Vrikodara, fill in the city of Virata?"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section I (Pandava-Pravesa Parva) OM! Having bowed down to Narayana, and Nara, the most exalted of male beings, and also to the goddess Saraswati, must the word Jaya be uttered. Janamejaya said, ""How did my great-grandfathers, afflicted with the fear of Duryodhana, pass their days undiscovered in the city of Virata? And, O Brahman, how did the highly blessed Draupadi, stricken with woe, devoted to her lords, and ever adoring the Deity , spend her days unrecognised?"" Vaisampayana said, ""Listen, O lord of men, how thy great grandfathers passed the period of unrecognition in the city of Virata. Having in this way obtained boons from the god of Justice, that best of virtuous men, Yudhishthira, returned to the asylum and related unto the Brahmanas all that had happened. And having related everything unto them, Yudhishthira restored to that regenerate Brahmana, who had followed him the churning staff and the fire-sticks he had lost. And, O Bharata, the son of the god of Justice, the royal Yudhishthira of high soul then called together all his younger brothers and addressed them, saying, 'Exiled from our kingdom, we have passed twelve years. The thirteenth year, hard to spend, hath now come. Do thou therefore, O Arjuna, the son of Kunti, select some spot where we may pass our days undiscovered by our enemies.'"" Arjuna replied, ""Even by virtue of Dharma's boon, we shall, O lord of men, range about undiscovered by men. Still, for purposes of residence, I shall mention some spots that are both delightful and secluded. Do thou select some one of them. Surrounding the kingdom of the Kurus, are, many countries beautiful and abounding in corn, such as Panchala, Chedi, Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva, Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of these, O king, wouldst thou choose, and where, O foremost of monarchs, shall we spend this year?"" Yudhishthira said ""O them of mighty arms, it is even so. What that adorable Lord of all creatures hath said must become true. Surely, after consulting together, we must select some delightful, auspicious, and agreeable region for our abode, where we may live free from fear. The aged Virata, king of the Matsyas, is virtuous and powerful and charitable, and is liked by all. And he is also attached to the Pandavas. Even in the city of Virata, O child, we shall, O Bharata, spend this year, entering his service. Tell me, ye sons of the Kuru race, in what capacities ye will severally present yourselves before the king of the Matsyas!"" Arjuna said, ""O god among men, what service wilt thou take in Virata's kingdom? O righteous one, in what capacity wilt thou reside in the city of Virata? Thou art mild, and charitable, and modest, and virtuous, and firm in promise. What wilt thou, O king, afflicted as thou art with calamity, do? A king is qualified to bear trouble like an ordinary person. How wilt thou overcome this great calamity that has overtaken thee?"" Yudhishthira replied, ""Ye sons of the Kuru race, ye bulls among men, hear what I shall do on appearing before king Virata. Presenting myself as a Brahmana, Kanka by name, skilled in dice and fond of play, I shall become a courtier of that high-souled king. And moving upon chess-boards beautiful pawns made of ivory, of blue and yellow and red and white hue, by throws of black and red dice. I shall entertain the king with his courtiers and friends. And while I shall continue to thus delight the king, nobody will succeed in discovering me. And should the monarch ask me, I shall say, 'Formerly I was the bosom friend of Yudhishthira.' I tell you that it is thus that I shall pass my days (in the city of Virata). What office wilt thou, O Vrikodara, fill in the city of Virata?"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Yudhishthira plan to spend his time in the city of Virata during their thirteenth year of exile? Answer 1: Yudhishthira planned to present himself as a Brahmana named Kanka, skilled in dice and fond of play. He intended to become a courtier of King Virata and entertain the king and his courtiers with dice games. Yudhishthira aimed to spend his days in this manner, keeping his true identity hidden. Reference 1: Yudhishthira replied, ""Presenting myself as a Brahmana, Kanka by name, skilled in dice and fond of play, I shall become a courtier of that high-souled king... I tell you that it is thus that I shall pass my days (in the city of Virata)."" Question 2: What role did Arjuna suggest for Yudhishthira in King Virata's kingdom? Answer 2: Arjuna suggested that Yudhishthira should take on the role of a Brahmana skilled in dice and fond of playing, and become a courtier in King Virata's kingdom. Reference 2: Arjuna said, ""O god among men, what service wilt thou take in Virata's kingdom?... I shall entertain the king with his courtiers and friends."" Question 3: How did Yudhishthira plan to maintain his incognito in Virata's kingdom? Answer 3: Yudhishthira intended to maintain his incognito by presenting himself as a skilled Brahmana courtier named Kanka. He would engage in dice games and entertain the king and courtiers while keeping his true identity hidden. Reference 3: Yudhishthira replied, ""I shall entertain the king with his courtiers and friends... nobody will succeed in discovering me."" Question 4: What was the reason behind Yudhishthira's choice to stay in Virata's kingdom for their thirteenth year of exile? Answer 4: Yudhishthira chose to stay in Virata's kingdom because he believed it was a delightful, auspicious, and agreeable region where they could live free from fear. King Virata was virtuous, powerful, charitable, and attached to the Pandavas, making it a suitable place for them to spend their thirteenth year incognito. Reference 4: Yudhishthira said, ""Even in the city of Virata, O child, we shall, O Bharata, spend this year, entering his service.""","[0.297397255897522, 0.17761225998401642, -0.3368113040924072, 0.2321814000606537, 0.32781484723091125, -0.12217593938112259, 0.0640571117401123, 0.3525114059448242, -0.03943213075399399, 0.15788449347019196, 0.07224772870540619, 0.10041424632072449, 0.4443644881248474, -0.5480199456214905, 0.2662072479724884, -0.40804895758628845, 0.11543136835098267, 0.08531875163316727, 0.2680971622467041, 0.024449637159705162, -0.41203588247299194, 0.14923982322216034, -0.3245338797569275, 0.08792959153652191, 0.01847630925476551, -0.35703060030937195, -0.069898821413517, 0.3257344961166382, -0.1204027459025383, -0.4628675878047943, 0.17656059563159943, -0.1466486155986786, -0.12232846766710281, 0.33723193407058716, -0.00010071763972518966, -0.1482936292886734, 0.21025902032852173, 0.07491994649171829, -0.3247470259666443, 0.34831634163856506, -0.2095704972743988, 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I am skilled in culinary art, and I shall prepare curries for the king, and excelling all those skilful cooks that had hitherto dressed his food I shall gratify the monarch. And I shall carry mighty loads of wood. And witnessing that mighty feat, the monarch will be pleased. And, O Bharata, beholding such superhuman feats of mine, the servants of the royal household will honour me as a king. And I shall have entire control over all kinds of viands and drinks. And commanded to subdue powerful elephants and mighty bulls, I will do as bidden. And if any combatants will fight with me in the lists, then will I vanquish them, and thereby entertain the monarch. But I shall not take the life of any of them. I shall only bring them down in such way that they may not be killed. And on being asked as regards my antecedent I shall say that--Formerly I was the wrestler and cook of Yudhishthira. Thus shall I, O king, maintain myself."" Yudhishthira said, ""And what office will be performed by that mighty descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of men possessed of long arms, invincible in fight, and before whom, while he was staying with Krishna, the divine Agni himself desirous of consuming the forest of Khandava had formerly appeared in the guise of a Brahmana? What office will be performed by that best of warriors, Arjuna, who proceeded to that forest and gratified Agni, vanquishing on a single car and slaying huge Nagas and Rakshasas, and who married the sister of Vasuki himself, the king of the Nagas? Even as the sun is the foremost of all heat-giving bodies, as the Brahmana is the best of all bipeds, as the cobra is the foremost of all serpents, as Fire is the first of all things possessed of energy, as the thunderbolt is the foremost of all weapons, as the humped bull is the foremost of all animals of the bovine breed, as the ocean is the foremost of all watery expanses, as clouds charged with rain are the foremost of all clouds, as Ananta is the first of all Nagas, as Airavata is the foremost of all elephants, as the son is the foremost of all beloved objects, and lastly, as the wife is the best of all friends, so, O Vrikodara, is the youthful Gudakesa, the foremost of all bowmen. And O Bharata, what office will be performed by Vibhatsu, the wielder of Gandiva, whose car is drawn by white horses, and who is not inferior to Indra or Vasudeva Himself? What office will be performed by Arjuna who, dwelling for five years in the abode of the thousand-eyed Deity (Indra) shining in celestial lustre, acquired by his own energy the science of superhuman arms with all celestial weapons, and whom I regard as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth Graha, whose arms, symmetrical and long, have the skin hardened by constant strokes of the bowstring and cicatrices which resemble those on the humps of bulls,--that foremost of warriors who is as Himavat among mountains, the ocean among expanses of water, Sakra among the celestial, Havya-vaha (fire) among the Vasus, the tiger among beasts, and Garuda among feathery tribes!"" Arjuna replied, ""O lord of the Earth, I will declare myself as one of the neuter sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Brihannala by name. And living as a female I shall (always) entertain the king and the inmates of the inner apartments by reciting stories. And, O king, I shall also instruct the women of Virata's palace in singing and delightful modes of dancing and in musical instruments of diverse kinds. And I shall also recite the various excellent acts of men and thus conceal myself, O son of Kunti, by feigning disguise. And, O Bharata should the king enquire, I will say that, I lived as a waiting maid of Draupadi in Yudhishthira's palace. And, O foremost of kings, concealing myself by this means, as fire is concealed by ashes, I shall pass my days agreeably in the palace of Virata."" Vaisampayana continued, ""Having said this, Arjuna, that best of men and foremost of virtuous persons, became silent. Then the king addressed another brother of his."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section II Bhima said, ""I intend to present myself before the lord of Virata as a cook bearing the name of Vallabha. I am skilled in culinary art, and I shall prepare curries for the king, and excelling all those skilful cooks that had hitherto dressed his food I shall gratify the monarch. And I shall carry mighty loads of wood. And witnessing that mighty feat, the monarch will be pleased. And, O Bharata, beholding such superhuman feats of mine, the servants of the royal household will honour me as a king. And I shall have entire control over all kinds of viands and drinks. And commanded to subdue powerful elephants and mighty bulls, I will do as bidden. And if any combatants will fight with me in the lists, then will I vanquish them, and thereby entertain the monarch. But I shall not take the life of any of them. I shall only bring them down in such way that they may not be killed. And on being asked as regards my antecedent I shall say that--Formerly I was the wrestler and cook of Yudhishthira. Thus shall I, O king, maintain myself."" Yudhishthira said, ""And what office will be performed by that mighty descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of men possessed of long arms, invincible in fight, and before whom, while he was staying with Krishna, the divine Agni himself desirous of consuming the forest of Khandava had formerly appeared in the guise of a Brahmana? What office will be performed by that best of warriors, Arjuna, who proceeded to that forest and gratified Agni, vanquishing on a single car and slaying huge Nagas and Rakshasas, and who married the sister of Vasuki himself, the king of the Nagas? Even as the sun is the foremost of all heat-giving bodies, as the Brahmana is the best of all bipeds, as the cobra is the foremost of all serpents, as Fire is the first of all things possessed of energy, as the thunderbolt is the foremost of all weapons, as the humped bull is the foremost of all animals of the bovine breed, as the ocean is the foremost of all watery expanses, as clouds charged with rain are the foremost of all clouds, as Ananta is the first of all Nagas, as Airavata is the foremost of all elephants, as the son is the foremost of all beloved objects, and lastly, as the wife is the best of all friends, so, O Vrikodara, is the youthful Gudakesa, the foremost of all bowmen. And O Bharata, what office will be performed by Vibhatsu, the wielder of Gandiva, whose car is drawn by white horses, and who is not inferior to Indra or Vasudeva Himself? What office will be performed by Arjuna who, dwelling for five years in the abode of the thousand-eyed Deity (Indra) shining in celestial lustre, acquired by his own energy the science of superhuman arms with all celestial weapons, and whom I regard as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth Graha, whose arms, symmetrical and long, have the skin hardened by constant strokes of the bowstring and cicatrices which resemble those on the humps of bulls,--that foremost of warriors who is as Himavat among mountains, the ocean among expanses of water, Sakra among the celestial, Havya-vaha (fire) among the Vasus, the tiger among beasts, and Garuda among feathery tribes!"" Arjuna replied, ""O lord of the Earth, I will declare myself as one of the neuter sex. O monarch, it is, indeed difficult to hide the marks of the bowstring on my arms. I will, however, cover both my cicatrized arms with bangles. Wearing brilliant rings on my ears and conch-bangles on my wrists and causing a braid to hang down from my head, I shall, O king, appear as one of the third sex, Brihannala by name. And living as a female I shall (always) entertain the king and the inmates of the inner apartments by reciting stories. And, O king, I shall also instruct the women of Virata's palace in singing and delightful modes of dancing and in musical instruments of diverse kinds. And I shall also recite the various excellent acts of men and thus conceal myself, O son of Kunti, by feigning disguise. And, O Bharata should the king enquire, I will say that, I lived as a waiting maid of Draupadi in Yudhishthira's palace. And, O foremost of kings, concealing myself by this means, as fire is concealed by ashes, I shall pass my days agreeably in the palace of Virata."" Vaisampayana continued, ""Having said this, Arjuna, that best of men and foremost of virtuous persons, became silent. Then the king addressed another brother of his."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What role did Bhima plan to assume in King Virata's kingdom during their year of incognito? Answer 1: Bhima intended to present himself as a skilled cook named Vallabha. He would prepare curries for the king, carry heavy loads of wood, and engage in feats of strength such as subduing powerful elephants and bulls. He also planned to participate in combat in the arena without taking anyone's life. Reference 1: Bhima said, ""I intend to present myself before the lord of Virata as a cook bearing the name of Vallabha... I shall have entire control over all kinds of viands and drinks... and entertain the monarch."" Question 2: How did Yudhishthira describe Arjuna's remarkable qualities and achievements? Answer 2: Yudhishthira described Arjuna as the foremost of warriors, possessed of long arms, invincible in battle, and equal to Indra or Vasudeva. He highlighted Arjuna's acquisition of celestial weapons and his symbolic associations with various beings, emphasizing his unparalleled skills and prowess. Reference 2: Yudhishthira said, ""What office will be performed by Vibhatsu, the wielder of Gandiva... whom I regard as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth Graha... that foremost of warriors who is as Himavat among mountains."" Question 3: What role did Arjuna plan to adopt in King Virata's kingdom to maintain his incognito? Answer 3: Arjuna decided to present himself as one of the neuter sex named Brihannala. He would wear bangles to cover the marks of the bowstring on his arms, adorn himself with jewelry, and take up the role of a eunuch. Arjuna would entertain the king and the palace residents by reciting stories, instructing in singing, dancing, and playing musical instruments, all while living as a female. Reference 3: Arjuna replied, ""I shall, O king, appear as one of the third sex, Brihannala by name... I shall pass my days agreeably in the palace of Virata."" Question 4: How did Arjuna plan to explain his presence in Virata's kingdom if questioned about his identity? Answer 4: If questioned about his identity, Arjuna would claim to have lived as a waiting maid of Draupadi in Yudhishthira's palace. This explanation would help him conceal his true identity and maintain his incognito. Reference 4: Arjuna said, ""And, O Bharata should the king enquire, I will say that I lived as a waiting maid of Draupadi in Yudhishthira's palace.""","[0.2642783522605896, -0.016478359699249268, -0.17795494198799133, 0.40348994731903076, 0.32502004504203796, -0.26270604133605957, 0.046409811824560165, 0.35182613134384155, 0.005746436771005392, 0.1443300098180771, -0.26447051763534546, 0.12533655762672424, 0.15534526109695435, -0.19114023447036743, 0.19694122672080994, -0.49054154753685, -0.000897820689715445, 0.18122054636478424, 0.18203295767307281, -0.12106087803840637, -0.03962983191013336, 0.1606389433145523, -0.13710114359855652, 0.15412743389606476, -0.24617162346839905, -0.12502941489219666, 0.2090103030204773, 0.6333184242248535, -0.2205800712108612, -0.4574010968208313, -0.02111176960170269, -0.10473831743001938, 0.18880879878997803, -0.11001260578632355, -9.721863170852885e-05, -0.2290431261062622, 0.30179455876350403, -0.011519677937030792, -0.4632527232170105, 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Tell me all about it!"" Nakula said, ""Under the name of Granthika, I shall become the keeper of the horses of king Virata. I have a thorough knowledge (of this work) and am skilful in tending horses. Besides, the task is agreeable to me, and I possess great skill in training and treating horses; and horses are ever dear to me as they are to thee, O king of the Kurus. At my hands even colts and mares become docile; these never become vicious in bearing a rider or drawing a car. And those persons in the city of Virata that may enquire of me, I shall, O bull of the Bharata race, say,--Formerly I was employed by Yudhishthira in the charge of his horses. Thus disguised, O king, I shall spend my days delightfully in the city of Virata. No one will be able to discover me as I will gratify the monarch thus! Yudhishthira said, ""How wilt thou, O Sahadeva, bear thyself before that king? And what, O child, is that which thou wilt do in order to live in disguise."" Sahadeva replied, ""I will become a keeper of the kine of Virata's king. I am skilled in milking kine and taking their history as well as in taming their fierceness. Passing under the name of Tantripal, I shall perform my duties deftly. Let thy heart's fever be dispelled. Formerly I was frequently employed to look after thy kine, and, O Lord of earth, I have a particular knowledge of that work. And, O monarch, I am well-acquainted with the nature of kine, as also with their auspicious marks and other matters relating to them. I can also discriminate bulls with auspicious marks, the scent of whose urine may make even the barren being forth child. Even thus will I live, and I always take delight in work of this kind. Indeed, no one will then be able to recognise me, and I will moreover gratify the monarch,"" Yudhishthira said, ""This is our beloved wife dearer to us than our lives. Verily, she deserveth to be cherished by us like a mother, and regarded like an elder sister. Unacquainted as she is with any kind of womanly work, what office will Krishna, the daughter of Drupada, perform? Delicate and young, she is a princess of great repute. Devoted to her lords, and eminently virtuous, also, how will she live? Since her birth, she hath enjoyed only garlands and perfume? and ornaments and costly robes."" Draupadi replied, ""There is a class of persons called Sairindhris, who enter the services of other. Other females, however (that are respectable) do not do so. Of this class there are some. I shall give myself out as a Sairindhri, skilled in dressing hair. And, O Bharata, on being questioned by the king, I shall say that I served as a waiting woman of Draupadi in Yudhishthira's household. I shall thus pass my days in disguise. And I shall serve the famous Sudeshna, the wife of the king. Surely, obtaining me she will cherish me (duly). Do not grieve so, O king."" ""Yudhishthira said, ""O Krishna, thou speakest well. But O fair girl, thou wert born in a respectable family. Chaste as thou art, and always engaged in observing virtuous vows, thou knowest not what is sin. Do thou, therefore, conduct thyself in such a way that sinful men of evil hearts may not be gladdened by gazing at thee."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section III Yudhishthira said, ""Tender, possessed of a graceful presence, and deserving of every luxury as thou art, what office wilt thou, O heroic Nakula, discharge while living in the dominions of that king? Tell me all about it!"" Nakula said, ""Under the name of Granthika, I shall become the keeper of the horses of king Virata. I have a thorough knowledge (of this work) and am skilful in tending horses. Besides, the task is agreeable to me, and I possess great skill in training and treating horses; and horses are ever dear to me as they are to thee, O king of the Kurus. At my hands even colts and mares become docile; these never become vicious in bearing a rider or drawing a car. And those persons in the city of Virata that may enquire of me, I shall, O bull of the Bharata race, say,--Formerly I was employed by Yudhishthira in the charge of his horses. Thus disguised, O king, I shall spend my days delightfully in the city of Virata. No one will be able to discover me as I will gratify the monarch thus! Yudhishthira said, ""How wilt thou, O Sahadeva, bear thyself before that king? And what, O child, is that which thou wilt do in order to live in disguise."" Sahadeva replied, ""I will become a keeper of the kine of Virata's king. I am skilled in milking kine and taking their history as well as in taming their fierceness. Passing under the name of Tantripal, I shall perform my duties deftly. Let thy heart's fever be dispelled. Formerly I was frequently employed to look after thy kine, and, O Lord of earth, I have a particular knowledge of that work. And, O monarch, I am well-acquainted with the nature of kine, as also with their auspicious marks and other matters relating to them. I can also discriminate bulls with auspicious marks, the scent of whose urine may make even the barren being forth child. Even thus will I live, and I always take delight in work of this kind. Indeed, no one will then be able to recognise me, and I will moreover gratify the monarch,"" Yudhishthira said, ""This is our beloved wife dearer to us than our lives. Verily, she deserveth to be cherished by us like a mother, and regarded like an elder sister. Unacquainted as she is with any kind of womanly work, what office will Krishna, the daughter of Drupada, perform? Delicate and young, she is a princess of great repute. Devoted to her lords, and eminently virtuous, also, how will she live? Since her birth, she hath enjoyed only garlands and perfume? and ornaments and costly robes."" Draupadi replied, ""There is a class of persons called Sairindhris, who enter the services of other. Other females, however (that are respectable) do not do so. Of this class there are some. I shall give myself out as a Sairindhri, skilled in dressing hair. And, O Bharata, on being questioned by the king, I shall say that I served as a waiting woman of Draupadi in Yudhishthira's household. I shall thus pass my days in disguise. And I shall serve the famous Sudeshna, the wife of the king. Surely, obtaining me she will cherish me (duly). Do not grieve so, O king."" ""Yudhishthira said, ""O Krishna, thou speakest well. But O fair girl, thou wert born in a respectable family. Chaste as thou art, and always engaged in observing virtuous vows, thou knowest not what is sin. Do thou, therefore, conduct thyself in such a way that sinful men of evil hearts may not be gladdened by gazing at thee."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What role did Nakula plan to assume in King Virata's kingdom to maintain his incognito? Answer 1: Nakula intended to become the keeper of King Virata's horses under the name of Granthika. He was skilled in tending and training horses, ensuring they remained docile and well-behaved. Nakula believed this role would allow him to spend his days in disguise, gratifying the king. Reference 1: Nakula said, ""Under the name of Granthika, I shall become the keeper of the horses of king Virata... horses are ever dear to me as they are to thee, O king of the Kurus."" Question 2: How did Sahadeva plan to maintain his incognito while living in King Virata's kingdom? Answer 2: Sahadeva intended to become a keeper of King Virata's cattle, particularly cows. He was skilled in milking, taking care of their health, and taming their fierceness. He would use the name Tantripal and confidently carry out his duties. Sahadeva believed this work would allow him to live in disguise, and he would also gratify the king. Reference 2: Sahadeva replied, ""I will become a keeper of the kine of Virata's king... Passing under the name of Tantripal, I shall perform my duties deftly."" Question 3: What role did Draupadi plan to adopt in King Virata's palace to hide her true identity? Answer 3: Draupadi intended to present herself as a Sairindhri, skilled in dressing hair. She would serve the famous Sudeshna, the king's wife, and, when questioned by the king, claim that she had previously served as a waiting woman of Draupadi in Yudhishthira's household. This disguise would allow her to pass her days in disguise. Reference 3: Draupadi replied, ""I shall give myself out as a Sairindhri, skilled in dressing hair... I shall serve the famous Sudeshna, the wife of the king."" Question 4: How did Yudhishthira advise Draupadi to conduct herself in King Virata's palace? Answer 4: Yudhishthira advised Draupadi to conduct herself in a manner that would prevent sinful men with evil intentions from being gladdened by gazing at her. He wanted her to maintain her dignity and virtuous character while in disguise. Reference 4: Yudhishthira said, ""Do thou, therefore, conduct thyself in such a way that sinful men of evil hearts may not be gladdened by gazing at thee.""","[0.23974797129631042, -0.07990122586488724, -0.19681179523468018, 0.2950723171234131, 0.33802270889282227, -0.32555609941482544, 0.42817020416259766, 0.30880725383758545, -0.07291539758443832, 0.11970675736665726, 0.09065131098031998, -0.04451998323202133, 0.22059014439582825, -0.21084347367286682, 0.1631840467453003, -0.5991482138633728, 0.09143606573343277, -0.11944939941167831, 0.08787087351083755, 7.811038085492328e-05, 0.02742878720164299, 0.2633216679096222, -0.08728890120983124, 0.4361005425453186, -0.11083913594484329, -0.0071512749418616295, 0.1453172266483307, 0.41354483366012573, -0.06856819242238998, -0.18023759126663208, 0.20191867649555206, -0.15351074934005737, 0.22785130143165588, 0.2878057360649109, -0.0001021680363919586, -0.24425099790096283, 0.2606131434440613, 0.09201077371835709, -0.1962747871875763, 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And those bowmen desirous of (speedily) recovering their kingdom, hitherto living in inaccessible hills and forest fastnesses, now terminated their forest-life and proceeded to the southern bank of that river. And those mighty warriors endued with great strength and hitherto leading the lives of hunters by killing the deer of the forest, passed through Yakrilloma and Surasena, leaving behind, on their right, the country of the Panchalas, and on their left, that of the Dasarnas. And those bowmen, looking wan and wearing beards and equipped with swords, entered Matsya's dominions leaving the forest, giving themselves out as hunters. And on arriving at that country, Krishna addressed Yudhishthira, saying, 'We see footpaths here, and various fields. From this it appears that Virata's metropolis is still at a distance. Pass we here what part of the night is still left, for great is my fatigue."" Yudhishthira answered, ""O Dhananjaya of Bharata's race, do thou take up Panchali and carry her. Just on emerging from this forest, we arrive at the city."" Vaisampayana continued, ""Thereupon like the leader of a herd of elephants, Arjuna speedily took up Draupadi, and on coming to the vicinity of the city, let her down. And on reaching the city, Ruru's son (Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our weapons, before entering the city? If, O child, we enter it with our weapons about us, we shall thereby surely excite the alarm of the citizens. Further, the tremendous bow, the Gandiva, is known to all men, so that people will, without doubt, recognise us soon. And if even one of us is discovered, we shall, according to promise, have to pass another twelve years in the forest.'"" Arjuna said, ""Hard by yon cemetery and near that inaccessible peak is a mighty Sami tree, throwing-about its gigantic branches and difficult to ascend. Nor is there any human being, who, I think, O Pandu's son, will espy us depositing our arms at that place. That tree is in the midst of an out-of-the way forest abounding in beasts and snakes, and is in the vicinity of a dreary cemetery. Stowing away our weapons on the Sami tree, let us, O Bharata, go to the city, and live there, free from anxiety!"" Vaisampayana continued, ""Having O bull of the Bharata race spoken thus to king Yudhishthira the just, Arjuna prepared to deposit the weapons (on the tree). And that bull among the Kurus, then loosened the string of the large and dreadful Gandiva, ever producing thundering twang and always destructive of hostile hosts, and with which he had conquered, on a single car, gods and men and Nagas and swelling provinces. And the warlike Yudhishthira, that represser of foes, unfastened the undecaying string of that bow with which he had defended the field of Kurukshstra. And the illustrious Bhimasena unstrung that bow by means of which that sinless one had vanquished in fight the Panchals and the lord of Sindhu, and with which, during his career of conquest, he had, single-handed, opposed innumerable foes, and hearing whose twang which was like unto the roar of the thunder or the splitting of a mountain, enemies always fly (in panic) from the field of battle. And that son of Pandu of coppery complexion and mild speech who is endued with great prowess in the field, and is called Nakula in consequence of his unexampled beauty in the family, then unfastened the string of that bow with which he had conquered all the regions of the west. And the heroic Sahadeva also, possessed of a mild disposition, then united the string of that bow with which he had subjugated the countries of the south. And with their bows, they put together their long and flashing swords, their precious quivers, and their arrows sharp as razors. And Nakula ascended the tree, and deposited on it the bows and the other weapons. And he tied them fast on those parts of the tree which he thought would not break, and where the rain would not penetrate. And the Pandavas hung up a corpse (on the tree), knowing that people smelling the stench of the corpse would say--here sure, is a dead body, and avoid the tree from a distance. And on being asked by the shepherds and cowherds regarding the corpse, those repressers of foes said unto them, 'This is our mother, aged one hundred and eighty years. We have hung up her dead body, in accordance with the custom observed by our forefathers.' And then those resisters of foes approached the city. And for purposes of non-discovery Yudhisthira kept these (five) names for himself and his brothers respectively, viz., Jaya, Jayanta, Vijaya, Jayatsena, and Jayatvala. Then they entered the great city, with the view to passing the thirteenth year undiscovered in that kingdom, agreeably to the promise (to Duryodhana)."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section V Vaisampayana said, ""Girding their waists with swords, and equipped with finger-protectors made of iguana skins and with various weapons, those heroes proceeded in the direction of the river Yamuna. And those bowmen desirous of (speedily) recovering their kingdom, hitherto living in inaccessible hills and forest fastnesses, now terminated their forest-life and proceeded to the southern bank of that river. And those mighty warriors endued with great strength and hitherto leading the lives of hunters by killing the deer of the forest, passed through Yakrilloma and Surasena, leaving behind, on their right, the country of the Panchalas, and on their left, that of the Dasarnas. And those bowmen, looking wan and wearing beards and equipped with swords, entered Matsya's dominions leaving the forest, giving themselves out as hunters. And on arriving at that country, Krishna addressed Yudhishthira, saying, 'We see footpaths here, and various fields. From this it appears that Virata's metropolis is still at a distance. Pass we here what part of the night is still left, for great is my fatigue."" Yudhishthira answered, ""O Dhananjaya of Bharata's race, do thou take up Panchali and carry her. Just on emerging from this forest, we arrive at the city."" Vaisampayana continued, ""Thereupon like the leader of a herd of elephants, Arjuna speedily took up Draupadi, and on coming to the vicinity of the city, let her down. And on reaching the city, Ruru's son (Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our weapons, before entering the city? If, O child, we enter it with our weapons about us, we shall thereby surely excite the alarm of the citizens. Further, the tremendous bow, the Gandiva, is known to all men, so that people will, without doubt, recognise us soon. And if even one of us is discovered, we shall, according to promise, have to pass another twelve years in the forest.'"" Arjuna said, ""Hard by yon cemetery and near that inaccessible peak is a mighty Sami tree, throwing-about its gigantic branches and difficult to ascend. Nor is there any human being, who, I think, O Pandu's son, will espy us depositing our arms at that place. That tree is in the midst of an out-of-the way forest abounding in beasts and snakes, and is in the vicinity of a dreary cemetery. Stowing away our weapons on the Sami tree, let us, O Bharata, go to the city, and live there, free from anxiety!"" Vaisampayana continued, ""Having O bull of the Bharata race spoken thus to king Yudhishthira the just, Arjuna prepared to deposit the weapons (on the tree). And that bull among the Kurus, then loosened the string of the large and dreadful Gandiva, ever producing thundering twang and always destructive of hostile hosts, and with which he had conquered, on a single car, gods and men and Nagas and swelling provinces. And the warlike Yudhishthira, that represser of foes, unfastened the undecaying string of that bow with which he had defended the field of Kurukshstra. And the illustrious Bhimasena unstrung that bow by means of which that sinless one had vanquished in fight the Panchals and the lord of Sindhu, and with which, during his career of conquest, he had, single-handed, opposed innumerable foes, and hearing whose twang which was like unto the roar of the thunder or the splitting of a mountain, enemies always fly (in panic) from the field of battle. And that son of Pandu of coppery complexion and mild speech who is endued with great prowess in the field, and is called Nakula in consequence of his unexampled beauty in the family, then unfastened the string of that bow with which he had conquered all the regions of the west. And the heroic Sahadeva also, possessed of a mild disposition, then united the string of that bow with which he had subjugated the countries of the south. And with their bows, they put together their long and flashing swords, their precious quivers, and their arrows sharp as razors. And Nakula ascended the tree, and deposited on it the bows and the other weapons. And he tied them fast on those parts of the tree which he thought would not break, and where the rain would not penetrate. And the Pandavas hung up a corpse (on the tree), knowing that people smelling the stench of the corpse would say--here sure, is a dead body, and avoid the tree from a distance. And on being asked by the shepherds and cowherds regarding the corpse, those repressers of foes said unto them, 'This is our mother, aged one hundred and eighty years. We have hung up her dead body, in accordance with the custom observed by our forefathers.' And then those resisters of foes approached the city. And for purposes of non-discovery Yudhisthira kept these (five) names for himself and his brothers respectively, viz., Jaya, Jayanta, Vijaya, Jayatsena, and Jayatvala. Then they entered the great city, with the view to passing the thirteenth year undiscovered in that kingdom, agreeably to the promise (to Duryodhana)."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the Pandavas decide to deposit their weapons near the Sami tree before entering the city of Virata? Answer 1: The Pandavas decided to deposit their weapons near the Sami tree to avoid arousing suspicion among the citizens of Virata's kingdom. They were concerned that carrying their weapons into the city would lead to their recognition, and according to their vow, they needed to spend the thirteenth year incognito. Reference 1: Arjuna said, ""That tree is in the midst of an out-of-the-way forest abounding in beasts and snakes... Stowing away our weapons on the Sami tree, let us, O Bharata, go to the city, and live there, free from anxiety!"" Question 2: How did Arjuna suggest they conceal their weapons and ensure they wouldn't be discovered? Answer 2: Arjuna proposed that they hang their weapons on the Sami tree, which was located near an inaccessible peak, a cemetery, and a forest inhabited by beasts and snakes. This remote location would make it unlikely for anyone to stumble upon their concealed weapons. Reference 2: Arjuna said, ""Hard by yon cemetery and near that inaccessible peak is a mighty Sami tree... Nor is there any human being, who, I think, O Pandu's son, will espy us depositing our arms at that place."" Question 3: What was the Pandavas' strategy for diverting attention away from the concealed weapons? Answer 3: The Pandavas hung up a corpse on the tree where they concealed their weapons. They told people that the corpse was their aged mother, following a custom observed by their forefathers. This was done to deter people from approaching the tree due to the unpleasant stench of the corpse. Reference 3: Vaisampayana continued, ""And the Pandavas hung up a corpse (on the tree), knowing that people smelling the stench of the corpse would say—here sure, is a dead body, and avoid the tree from a distance."" Question 4: What names did Yudhishthira assign to himself and his brothers while entering the city of Virata? Answer 4: Yudhishthira assigned the following names to himself and his brothers to conceal their true identities: Jaya, Jayanta, Vijaya, Jayatsena, and Jayatvala. These names were used to avoid detection while they lived incognito in Virata's kingdom. Reference 4: Vaisampayana continued, ""And for purposes of non-discovery Yudhishthira kept these (five) names for himself and his brothers respectively, viz., Jaya, Jayanta, Vijaya, Jayatsena, and Jayatvala.""","[0.006862586364150047, 0.04225829616189003, -0.3159357011318207, 0.17028428614139557, 0.4111434817314148, -0.3828275203704834, -0.10381380468606949, 0.3888102173805237, -0.46441465616226196, 0.11792165040969849, -0.10538379848003387, 0.3583256006240845, 0.4076405465602875, -0.4642219841480255, 0.27557066082954407, -0.26937898993492126, -0.10245143622159958, -0.037533409893512726, -0.06722968071699142, -0.08661525696516037, -0.10895676910877228, 0.021880699321627617, -0.25175604224205017, 0.2616797983646393, 0.30992382764816284, -0.15933459997177124, -0.07371615618467331, 0.481218159198761, -0.2280627191066742, -0.6172106862068176, 0.005801230203360319, -0.3337585926055908, 0.047949958592653275, 0.13257986307144165, -9.870099165709689e-05, -0.120602548122406, 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like unto a snake of virulent poison,--that bull among men, endued with strength and beauty and prowess, and possessed of greatness, and resembling in form a celestial though now like unto the sun enveloped in dense clouds, or fire covered with ashes, first made his appearance when the famous king Virata was seated in his court. And beholding with his followers that son of Pandu in his court, looking like the moon hid in clouds and possessed of a face beautiful as the full moon, king Virata addressed his counsellors and the twice-born ones and the charioteers and the Vaisyas and others, saying, ""Enquire ye who it is, so like a king that looketh on my court for the first time. He cannot be a Brahmana. Methinks he is a man of men, and a lord of earth. He hath neither slaves, nor cars, nor elephants with him, yet he shineth like the very Indra. The marks on his person indicate him to be one whose coronal locks have undergone the sacred investiture. Even this is my belief. He approacheth me without any hesitation, even as an elephant in rut approacheth an assemblage of lotuses!' ""And as the king was indulging in these thoughts, that bull among men, Yudhishthira, came before Virata and addressed him, saying, 'O great king, know me for a Brahmana who, having lost his all hath come to thee for the means of subsistence. I desire, O sinless one, to live here beside thee acting under thy commands, O lord. The king then, well-pleased, replied unto him saying, 'Thou art welcome. Do thou then accept the appointment thou seekest!' And having appointed the lion among kings in the post he had prayed for, king Virata addressed him with a glad heart, saying, 'O child, I ask thee from affection, from the dominions of what king dost thou come hither? Tell me also truly what is thy name and family, and what thou hast a knowledge of.'"" Yudhishthira said, ""My name is Kanka, and I am a Brahmana belonging to the family known by the name of Vaiyaghra. I am skilled in casting dice, and formerly I was a friend of Yudhishthira."" Virata replied, ""I will grant thee whatever boon thou mayst desire. Do thou rule the Matsyas.--I shall remain in submission to thee. Even cunning gamblers are liked by me. Thou, on the other hand, art like a god, and deservest a kingdom."" Yudhishthira said, ""My first prayer, O lord of earth, is that I may not be involved in any dispute (on account of dice) with low people. Further, a person defeated by me (at dice) shall not be permitted to retain the wealth (won by me). Let this boon be granted to me through thy grace."" Virata replied, ""I shall certainly slay him who may happen to displease thee, and should be one of the twice-born ones, I shall banish him from my dominions. Let the assembled subjects listen! Kanka is as much lord of this realm as I myself, Thou (Kanka) shalt be my friend and shalt ride the same vehicles as I. And there shall also be at thy disposal apparel in plenty, and various kinds of viands and drinks. And thou shalt look into my affairs, both internal and external. And for thee all my doors shall be open. When men out of employ or of strained circumstances will apply to thee, do thou at all hours bring their words unto me, and I will surely give them whatever they desire. No fear shall be thine as long as thou residest with me."" Vaisampayana said, ""Having thus obtained an interview with Virata's king, and received from him boons, that heroic bull among men, began to live happily, highly regarded by all. Nor could any one discover him as he lived there."" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section VII Vaisampayana said, ""Then tying up in his cloth dice made of gold and set with lapis lazuli, and holding them below his arm-pit, king Yudhishthira,--that illustrious lord of men--that high-souled perpetuator of the Kuru race, regarded by kings, irrepressible in might, and like unto a snake of virulent poison,--that bull among men, endued with strength and beauty and prowess, and possessed of greatness, and resembling in form a celestial though now like unto the sun enveloped in dense clouds, or fire covered with ashes, first made his appearance when the famous king Virata was seated in his court. And beholding with his followers that son of Pandu in his court, looking like the moon hid in clouds and possessed of a face beautiful as the full moon, king Virata addressed his counsellors and the twice-born ones and the charioteers and the Vaisyas and others, saying, ""Enquire ye who it is, so like a king that looketh on my court for the first time. He cannot be a Brahmana. Methinks he is a man of men, and a lord of earth. He hath neither slaves, nor cars, nor elephants with him, yet he shineth like the very Indra. The marks on his person indicate him to be one whose coronal locks have undergone the sacred investiture. Even this is my belief. He approacheth me without any hesitation, even as an elephant in rut approacheth an assemblage of lotuses!' ""And as the king was indulging in these thoughts, that bull among men, Yudhishthira, came before Virata and addressed him, saying, 'O great king, know me for a Brahmana who, having lost his all hath come to thee for the means of subsistence. I desire, O sinless one, to live here beside thee acting under thy commands, O lord. The king then, well-pleased, replied unto him saying, 'Thou art welcome. Do thou then accept the appointment thou seekest!' And having appointed the lion among kings in the post he had prayed for, king Virata addressed him with a glad heart, saying, 'O child, I ask thee from affection, from the dominions of what king dost thou come hither? Tell me also truly what is thy name and family, and what thou hast a knowledge of.'"" Yudhishthira said, ""My name is Kanka, and I am a Brahmana belonging to the family known by the name of Vaiyaghra. I am skilled in casting dice, and formerly I was a friend of Yudhishthira."" Virata replied, ""I will grant thee whatever boon thou mayst desire. Do thou rule the Matsyas.--I shall remain in submission to thee. Even cunning gamblers are liked by me. Thou, on the other hand, art like a god, and deservest a kingdom."" Yudhishthira said, ""My first prayer, O lord of earth, is that I may not be involved in any dispute (on account of dice) with low people. Further, a person defeated by me (at dice) shall not be permitted to retain the wealth (won by me). Let this boon be granted to me through thy grace."" Virata replied, ""I shall certainly slay him who may happen to displease thee, and should be one of the twice-born ones, I shall banish him from my dominions. Let the assembled subjects listen! Kanka is as much lord of this realm as I myself, Thou (Kanka) shalt be my friend and shalt ride the same vehicles as I. And there shall also be at thy disposal apparel in plenty, and various kinds of viands and drinks. And thou shalt look into my affairs, both internal and external. And for thee all my doors shall be open. When men out of employ or of strained circumstances will apply to thee, do thou at all hours bring their words unto me, and I will surely give them whatever they desire. No fear shall be thine as long as thou residest with me."" Vaisampayana said, ""Having thus obtained an interview with Virata's king, and received from him boons, that heroic bull among men, began to live happily, highly regarded by all. Nor could any one discover him as he lived there."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was Yudhishthira's initial purpose for approaching King Virata, and how did the king react to his arrival? Answer 1: Yudhishthira initially approached King Virata seeking a means of subsistence, as he had lost everything. King Virata welcomed him warmly and granted him the appointment he sought. Virata was pleased by Yudhishthira's appearance and believed him to be a nobleman rather than a Brahmana due to his regal bearing. Reference 1: ""Enquire ye who it is, so like a king that looketh on my court for the first time. He cannot be a Brahmana... He approacheth me without any hesitation, even as an elephant in rut approacheth an assemblage of lotuses!"" Question 2: What name did Yudhishthira use while introducing himself to King Virata, and what special skill did he mention? Answer 2: Yudhishthira introduced himself as ""Kanka,"" a Brahmana from the Vaiyaghra family. He mentioned that he was skilled in casting dice and that he had been a friend of Yudhishthira. Reference 2: Yudhishthira said, ""My name is Kanka, and I am a Brahmana belonging to the family known by the name of Vaiyaghra. I am skilled in casting dice, and formerly I was a friend of Yudhishthira."" Question 3: What was Yudhishthira's first request to King Virata after he was granted an appointment in the court? Answer 3: Yudhishthira's first request to King Virata was that he should not be involved in any disputes related to dice with common people. He also requested that if he defeated someone in a dice game, the loser should not be allowed to retain the wealth won from Yudhishthira. Reference 3: Yudhishthira said, ""My first prayer, O lord of earth, is that I may not be involved in any dispute (on account of dice) with low people. Further, a person defeated by me (at dice) shall not be permitted to retain the wealth (won by me)."" Question 4: How did King Virata respond to Yudhishthira's requests, and what additional privileges did he offer to Yudhishthira? Answer 4: King Virata readily agreed to Yudhishthira's requests. He assured Yudhishthira that anyone displeasing him, even if they were twice-born, would be punished or banished. Virata also offered Yudhishthira his friendship and provided him with access to royal resources, including clothing, food, and vehicles. Yudhishthira was given the authority to handle Virata's affairs and assist those who sought his help. Reference 4: Virata replied, ""I shall certainly slay him who may happen to displease thee... Let the assembled subjects listen! Kanka is as much lord of this realm as I myself... No fear shall be thine as long as thou residest with me."" Question 5: How did Yudhishthira's life unfold after he received the boons and appointment from King Virata? Answer 5: Yudhishthira began to live happily in King Virata's kingdom, highly regarded by all. Despite his prominent position, no one could discover his true identity as he lived there incognito. Reference 5: Vaisampayana said, ""Having thus obtained an interview with Virata's king, and received from him boons, that heroic bull among men, began to live happily, highly regarded by all. Nor could any one discover him as he lived there.""","[0.214175745844841, -0.11343877762556076, -0.22509828209877014, 0.32556459307670593, 0.5185185670852661, -0.27194440364837646, 0.016195906326174736, 0.26576417684555054, -0.39528247714042664, 0.07519359886646271, -0.017055019736289978, 0.012696001678705215, 0.19922812283039093, -0.5096337795257568, 0.3434370756149292, -0.42558735609054565, 0.03933749347925186, 0.10907785594463348, 0.18570786714553833, -0.06708790361881256, -0.16106672585010529, 0.14743420481681824, -0.0793689638376236, 0.35715433955192566, -0.03858896344900131, -0.0670151337981224, -0.0525374561548233, 0.48837611079216003, -0.26048704981803894, -0.38141077756881714, 0.10305378586053848, -0.12793412804603577, -0.013583853840827942, 0.23422026634216309, -0.00010003676288761199, 0.008637579157948494, 0.33941221237182617, 0.035236284136772156, -0.07373526692390442, 0.14114335179328918, 0.20261256396770477, -0.10376346856355667, -0.09545882791280746, 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And holding in hand a cooking ladle and a spoon, as also an unsheathed sword of sable hue and without a spot on the blade, he came in the guise of a cook illumining all around him by his splendour like the sun discovering the whole world. And attired in black and possessed of the strength of the king of mountains, he approached the king of the Matsyas and stood before him. And beholding that king-like person before him, Virata addressed his assembled subjects saying, 'Who is that youth, that bull among men, with shoulders broad like those of a lion, and so exceedingly beautiful? That person, never seen before, is like the sun. Revolving the matter in my mind, I cannot ascertain who he is, nor can I with even serious thoughts guess the intention of that bull among men (in coming here). Beholding him, it seems to me that he is either the king of the Gandharvas, or Purandara himself. Do ye ascertain who it is that standeth before my eyes. Let him have quickly what he seeks.' Thus commanded by king Virata, his swift-footed messengers went up to the son of Kunti and informed that younger brother of Yudhishthira of everything the king had said. Then the high-souled son of Pandu, approaching Virata, addressed him in words that were not unsuited to his object, saying, 'O foremost of kings, I am a cook, Vallava by name. I am skilled in dressing dishes. Do thou employ me in the kitchen!'"" Virata said, ""I do not believe, O Vallava, that cooking is thy office. Thou resemblest the deity of a thousand eyes; and in grace and beauty and prowess, thou shinest among these all as a king!"" Bhima replied, ""O king of kings, I am thy cook and servant in the first place. It is not curries only of which I have knowledge, O monarch, although king Yudhishthira always used in days gone by to taste my dishes. O lord of earth, I am also a wrestler. Nor is there one that is equal to me in strength. And engaging in fight with lions and elephants, I shall, O sinless one, always contribute to thy entertainment."" Virata said, ""I will even grant thee boons. Thou wilt do what thou wishest, as thou describest thyself skilled in it. I do not, however, think, that this office is worthy of thee, for thou deservest this (entire) earth girt round by the sea. But do as thou likest. Be thou the superintendent of my kitchen, and thou art placed at the head of those who have been appointed there before by me."" Vaisampayana continued, ""Thus appointed in the kitchen, Bhima soon became the favourite of king Virata. And, O king, he continued to live there unrecognised by the other servants of Virata as also by other people!"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section VIII Vaisampayana said, ""Then another endued with the dreadful strength and blazing in beauty, approached king Virata, with the playful gait of the lion. And holding in hand a cooking ladle and a spoon, as also an unsheathed sword of sable hue and without a spot on the blade, he came in the guise of a cook illumining all around him by his splendour like the sun discovering the whole world. And attired in black and possessed of the strength of the king of mountains, he approached the king of the Matsyas and stood before him. And beholding that king-like person before him, Virata addressed his assembled subjects saying, 'Who is that youth, that bull among men, with shoulders broad like those of a lion, and so exceedingly beautiful? That person, never seen before, is like the sun. Revolving the matter in my mind, I cannot ascertain who he is, nor can I with even serious thoughts guess the intention of that bull among men (in coming here). Beholding him, it seems to me that he is either the king of the Gandharvas, or Purandara himself. Do ye ascertain who it is that standeth before my eyes. Let him have quickly what he seeks.' Thus commanded by king Virata, his swift-footed messengers went up to the son of Kunti and informed that younger brother of Yudhishthira of everything the king had said. Then the high-souled son of Pandu, approaching Virata, addressed him in words that were not unsuited to his object, saying, 'O foremost of kings, I am a cook, Vallava by name. I am skilled in dressing dishes. Do thou employ me in the kitchen!'"" Virata said, ""I do not believe, O Vallava, that cooking is thy office. Thou resemblest the deity of a thousand eyes; and in grace and beauty and prowess, thou shinest among these all as a king!"" Bhima replied, ""O king of kings, I am thy cook and servant in the first place. It is not curries only of which I have knowledge, O monarch, although king Yudhishthira always used in days gone by to taste my dishes. O lord of earth, I am also a wrestler. Nor is there one that is equal to me in strength. And engaging in fight with lions and elephants, I shall, O sinless one, always contribute to thy entertainment."" Virata said, ""I will even grant thee boons. Thou wilt do what thou wishest, as thou describest thyself skilled in it. I do not, however, think, that this office is worthy of thee, for thou deservest this (entire) earth girt round by the sea. But do as thou likest. Be thou the superintendent of my kitchen, and thou art placed at the head of those who have been appointed there before by me."" Vaisampayana continued, ""Thus appointed in the kitchen, Bhima soon became the favourite of king Virata. And, O king, he continued to live there unrecognised by the other servants of Virata as also by other people!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Bhima, in the guise of Vallava the cook, present himself to King Virata, and what was the king's initial reaction upon seeing him? Answer 1: Bhima approached King Virata as a cook, carrying cooking utensils and a sword. He appeared with great strength and beauty, radiating a majestic aura. King Virata was astounded by Bhima's impressive appearance and likened him to the sun or the king of the Gandharvas. Virata expressed his curiosity about Bhima's identity and intentions. Reference 1: ""Then another endued with the dreadful strength and blazing in beauty, approached king Virata, with the playful gait of the lion... I cannot ascertain who he is, nor can I with even serious thoughts guess the intention of that bull among men (in coming here)."" Question 2: How did Bhima respond to King Virata's doubts about his identity and skills as a cook? Answer 2: Bhima, still disguised as Vallava the cook, assured King Virata that he was indeed a skilled cook. He also revealed his proficiency in wrestling and his unmatched strength, offering to engage in fights with lions and elephants to entertain the king. Bhima expressed his willingness to serve as both a cook and a wrestler. Reference 2: Bhima replied, ""O king of kings, I am thy cook and servant in the first place. It is not curries only of which I have knowledge... I shall, O sinless one, always contribute to thy entertainment."" Question 3: How did King Virata respond to Bhima's dual skills as a cook and a wrestler, and what position did he offer to Bhima in his kingdom? Answer 3: King Virata acknowledged Bhima's exceptional talents and offered him the position of the superintendent of the kitchen, even though he believed Bhima deserved a more exalted role. Virata granted Bhima the freedom to choose his occupation within the palace, acknowledging his culinary and wrestling skills. Reference 3: Virata said, ""I do not think that this office is worthy of thee, for thou deservest this (entire) earth girt round by the sea. But do as thou likest. Be thou the superintendent of my kitchen, and thou art placed at the head of those who have been appointed there before by me.""","[0.13312749564647675, -0.1899697631597519, -0.262148380279541, 0.32821783423423767, 0.4304691553115845, -0.1391299068927765, 0.12965406477451324, 0.26118597388267517, -0.3535245954990387, -0.077741838991642, -0.22935175895690918, 0.1991717517375946, 0.2272292822599411, -0.4903843402862549, 0.27532291412353516, -0.14777246117591858, 0.0780518651008606, 0.25044387578964233, 0.20498229563236237, 0.014345645904541016, 0.10218293964862823, -0.02243824116885662, -0.03271006420254707, 0.2845238447189331, -0.3340519368648529, -0.07642015069723129, 0.10003571212291718, 0.4631771147251129, -0.22662726044654846, -0.40759313106536865, -0.013035948388278484, -0.05203234776854515, -0.19669584929943085, 0.14517061412334442, -0.00010289008787367493, -0.029289579018950462, 0.13755646347999573, -0.001079773181118071, -0.27749186754226685, 0.21638469398021698, 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And that mighty-armed individual with long and abundant hair floating about his neck, resembled an elephant in gait. And shaking the very earth with his tread, he approached Virata and stood in his court. And beholding the son of the great Indra, shining with exquisite lustre and having the gait of a mighty elephant,--that grinder of foes having his true form concealed in disguise, entering the council-hall and advancing towards the monarch, the king addressed all his courtiers, saying, 'Whence doth this person come? I have never heard of him before.' And when the men present spoke of the newcomer as one unknown to them, the king wonderingly said, 'Possessed of great strength, thou art like unto a celestial, and young and of darkish hue, thou resemblest the leader of a herd of elephants. Wearing conch-bracelets overlaid with gold, a braid, and ear-rings, thou shinest yet like one amongst those that riding on chariots wander about equipped with mail and bow and arrows and decked with garlands and fine hair. I am old and desirous of relinquishing my burden. Be thou like my son, or rule thou like myself all the Matsyas. It seemeth to me that such a person as thou can never be of the neuter sex.' ""Arjuna said, 'I sing, dance, and play on instruments. I am proficient in dance and skilled in song. O lord of men, assign me unto (the princess) Uttara. I shall be dancing-master to the royal maiden. As to how I have come by this form, what will it avail thee to hear the account which will only augment my pain? Know me, O king of men, to be Vrihannala, a son or daughter without father or mother.' ""Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my daughter, and those like her, in dancing. To me, however, this office seemeth unworthy of thee. Thou deserves! (the dominion of) the entire earth girt round by the ocean.' ""Vaisampayana continued, 'The king of the Matsyas then tested Vrihannala in dancing, music, and other fine arts, and consulting with his various ministers forthwith caused him to be examined by women. And learning that this impotency was of a permanent nature, he sent him to the maiden's apartments. And there the mighty Arjuna began giving lessons in singing and instrumental music to the daughter of Virata, her friends, and her waiting-maids, and soon won their good graces. And in this manner the self-possessed Arjuna lived there in disguise, partaking of pleasures in their company, and unknown to the people within or without the palace.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XI ""Vaisampayana said, 'Next appeared at the gate of the ramparts another person of enormous size and exquisite beauty decked in the ornaments of women, and wearing large ear-rings and beautiful conch-bracelets overlaid with gold. And that mighty-armed individual with long and abundant hair floating about his neck, resembled an elephant in gait. And shaking the very earth with his tread, he approached Virata and stood in his court. And beholding the son of the great Indra, shining with exquisite lustre and having the gait of a mighty elephant,--that grinder of foes having his true form concealed in disguise, entering the council-hall and advancing towards the monarch, the king addressed all his courtiers, saying, 'Whence doth this person come? I have never heard of him before.' And when the men present spoke of the newcomer as one unknown to them, the king wonderingly said, 'Possessed of great strength, thou art like unto a celestial, and young and of darkish hue, thou resemblest the leader of a herd of elephants. Wearing conch-bracelets overlaid with gold, a braid, and ear-rings, thou shinest yet like one amongst those that riding on chariots wander about equipped with mail and bow and arrows and decked with garlands and fine hair. I am old and desirous of relinquishing my burden. Be thou like my son, or rule thou like myself all the Matsyas. It seemeth to me that such a person as thou can never be of the neuter sex.' ""Arjuna said, 'I sing, dance, and play on instruments. I am proficient in dance and skilled in song. O lord of men, assign me unto (the princess) Uttara. I shall be dancing-master to the royal maiden. As to how I have come by this form, what will it avail thee to hear the account which will only augment my pain? Know me, O king of men, to be Vrihannala, a son or daughter without father or mother.' ""Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my daughter, and those like her, in dancing. To me, however, this office seemeth unworthy of thee. Thou deserves! (the dominion of) the entire earth girt round by the ocean.' ""Vaisampayana continued, 'The king of the Matsyas then tested Vrihannala in dancing, music, and other fine arts, and consulting with his various ministers forthwith caused him to be examined by women. And learning that this impotency was of a permanent nature, he sent him to the maiden's apartments. And there the mighty Arjuna began giving lessons in singing and instrumental music to the daughter of Virata, her friends, and her waiting-maids, and soon won their good graces. And in this manner the self-possessed Arjuna lived there in disguise, partaking of pleasures in their company, and unknown to the people within or without the palace.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Arjuna, disguised as Vrihannala, present himself before King Virata, and how did the king react upon seeing him? Answer 1: Arjuna, appearing as Vrihannala, entered the court of King Virata, wearing ornaments of women, including large ear-rings and conch-bracelets overlaid with gold. He had long, flowing hair and a majestic gait like that of an elephant. King Virata, astonished by Arjuna's enormous size and beauty, questioned his identity, as he had never seen him before. The king noticed Arjuna's resemblance to a celestial or a leader of elephants, despite his feminine appearance, and expressed his desire for Arjuna to rule the Matsyas or be like his own son. Reference 1: ""And beholding the son of the great Indra, shining with exquisite lustre and having the gait of a mighty elephant,--that grinder of foes having his true form concealed in disguise, entering the council-hall and advancing towards the monarch, the king addressed all his courtiers, saying, 'Whence doth this person come? I have never heard of him before.'"" Question 2: How did Arjuna, disguised as Vrihannala, respond to King Virata's offer and his question about his true form? Answer 2: Arjuna, in the guise of Vrihannala, accepted King Virata's offer to be the dancing-master to Princess Uttara. He explained that he possessed skills in singing, dancing, and playing instruments, making him a suitable instructor. Arjuna also revealed that he had a unique background, being without a father or mother. He offered to serve the princess by instructing her in the fine arts. Reference 2: ""Arjuna said, 'I sing, dance, and play on instruments. I am proficient in dance and skilled in song. O lord of men, assign me unto (the princess) Uttara. I shall be dancing-master to the royal maiden. As to how I have come by this form, what will it avail thee to hear the account which will only augment my pain? Know me, O king of men, to be Vrihannala, a son or daughter without father or mother.'"" Question 3: How did King Virata test Arjuna's skills, and what role did he assign to Arjuna within his kingdom? Answer 3: King Virata tested Arjuna's proficiency in dancing, music, and other fine arts. He consulted with his ministers and had Arjuna examined by women. Upon discovering Arjuna's impotency, which was of a permanent nature due to his disguise, the king assigned him the role of instructing the princess, her friends, and her waiting-maids in singing and instrumental music. Arjuna, as Vrihannala, accepted this role and began giving lessons, eventually gaining the favor of those he taught. Reference 3: ""The king of the Matsyas then tested Vrihannala in dancing, music, and other fine arts, and consulting with his various ministers forthwith caused him to be examined by women... And in this manner the self-possessed Arjuna lived there in disguise, partaking of pleasures in their company, and unknown to the people within or without the palace.""","[0.23561836779117584, -0.1378205567598343, -0.330853670835495, 0.24245907366275787, 0.39006757736206055, -0.38459184765815735, -0.12063136696815491, 0.3509849011898041, -0.3077746629714966, 0.13656389713287354, -0.23764675855636597, 0.209078848361969, 0.20182189345359802, -0.3954872190952301, 0.32476675510406494, -0.23415149748325348, 0.05520014464855194, 0.13857848942279816, -0.18450121581554413, -0.1667489856481552, -0.10434875637292862, 0.11055192351341248, -0.27826544642448425, 0.40564680099487305, 0.2555267810821533, -0.20192410051822662, -0.10981116443872452, 0.4433763027191162, -0.28923696279525757, -0.30518248677253723, -0.1023239865899086, -0.1499408781528473, -0.1359776109457016, 0.1506585031747818, -9.838343976298347e-05, -0.35855981707572937, 0.16605636477470398, 0.014197957701981068, 0.02221568301320076, 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And as he advanced, he seemed to everyone like solar orb emerged from the clouds. And he began to observe the horses around. And seeing this, the king of the Matsyas said to his followers, 'I wonder whence this man, possessed of the effulgence of a celestial, cometh. He looks intently at my steeds. Verily, he must be proficient in horse-lore. Let him be ushered into my presence quickly. He is a warrior and looks like a god!' And that destroyer of foes then went up to the king and accosted him, saying, 'Victory to thee, O king, and blest be ye.' As a trainer of horses, I have always been highly esteemed by kings. I will be a clever keeper of thy horses.' ""Virata said, 'I will give thee vehicles, wealth, and spacious quarters. Thou shalt be the manager of my horses. But first tell me whence thou comest, who thou art, and how also thou happenest to come here. Tell us also all the arts thou art master of.' Nakula replied, 'O mower of enemies, know that Yudhishthira is the eldest brother of the five sons of Pandu. I was formerly employed by him to keep his horses. I am acquainted with the temper of steeds, and know perfectly the art of breaking them. I know also how to correct vicious horses, and all the methods of treating their diseases. No animal in my hands becometh weak or ill. Not to speak of horses, even mares in my hands will never be found to be vicious. People called me Granthika by name and so did Yudhishthira, the son of Pandu.' ""Virata said, 'Whatever horses I have, I consign to thy care even from today. And all the keepers of my horses and all my charioteers will from today be subordinate to thee. If this suits thee, say what remuneration is desired by thee. But, O thou that resemblest a celestial, the office of equerry is not worthy of thee. For thou lookest like a king and I esteem thee much. The appearance here hath pleased me as much as if Yudhishthira himself were here. Oh, how does that blameless son of Pandu dwell and divert himself in the forest, now destitute of servants as he is.' ""Vaisampayana continued, 'That youth, like unto a chief of the Gandharvas, was treated thus respectfully by the delighted king Virata. And he conducted himself there in such a manner as to make himself dear and agreeable to all in the palace. And no one recognised him while living under Virata's protection. And it was in this manner then the sons of Pandu, the very sight of whom had never been fruitless, continued to live in the country of the Matsyas. And true to their pledge those lords of the earth bounded by her belt of seas passed their days of incognito with great composure notwithstanding their poignant sufferings.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XII ""Vaisampayana said, 'After a while, another powerful son of Pandu was seen making towards king Virata in haste. And as he advanced, he seemed to everyone like solar orb emerged from the clouds. And he began to observe the horses around. And seeing this, the king of the Matsyas said to his followers, 'I wonder whence this man, possessed of the effulgence of a celestial, cometh. He looks intently at my steeds. Verily, he must be proficient in horse-lore. Let him be ushered into my presence quickly. He is a warrior and looks like a god!' And that destroyer of foes then went up to the king and accosted him, saying, 'Victory to thee, O king, and blest be ye.' As a trainer of horses, I have always been highly esteemed by kings. I will be a clever keeper of thy horses.' ""Virata said, 'I will give thee vehicles, wealth, and spacious quarters. Thou shalt be the manager of my horses. But first tell me whence thou comest, who thou art, and how also thou happenest to come here. Tell us also all the arts thou art master of.' Nakula replied, 'O mower of enemies, know that Yudhishthira is the eldest brother of the five sons of Pandu. I was formerly employed by him to keep his horses. I am acquainted with the temper of steeds, and know perfectly the art of breaking them. I know also how to correct vicious horses, and all the methods of treating their diseases. No animal in my hands becometh weak or ill. Not to speak of horses, even mares in my hands will never be found to be vicious. People called me Granthika by name and so did Yudhishthira, the son of Pandu.' ""Virata said, 'Whatever horses I have, I consign to thy care even from today. And all the keepers of my horses and all my charioteers will from today be subordinate to thee. If this suits thee, say what remuneration is desired by thee. But, O thou that resemblest a celestial, the office of equerry is not worthy of thee. For thou lookest like a king and I esteem thee much. The appearance here hath pleased me as much as if Yudhishthira himself were here. Oh, how does that blameless son of Pandu dwell and divert himself in the forest, now destitute of servants as he is.' ""Vaisampayana continued, 'That youth, like unto a chief of the Gandharvas, was treated thus respectfully by the delighted king Virata. And he conducted himself there in such a manner as to make himself dear and agreeable to all in the palace. And no one recognised him while living under Virata's protection. And it was in this manner then the sons of Pandu, the very sight of whom had never been fruitless, continued to live in the country of the Matsyas. And true to their pledge those lords of the earth bounded by her belt of seas passed their days of incognito with great composure notwithstanding their poignant sufferings.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Nakula present himself before King Virata, and what skills did he offer to the king? Answer 1: Nakula, one of the sons of Pandu, approached King Virata with an aura of celestial radiance. He expressed his expertise as a trainer of horses and offered to be the keeper of the king's horses. Nakula mentioned that he had previously served Yudhishthira and was well-versed in horse-lore, including taming and treating horses. People referred to him as ""Granthika."" Reference 1: ""And that destroyer of foes then went up to the king and accosted him, saying, 'Victory to thee, O king, and blest be ye.' As a trainer of horses, I have always been highly esteemed by kings. I will be a clever keeper of thy horses."" Question 2: How did King Virata respond to Nakula's request, and what position did he offer Nakula within his kingdom? Answer 2: King Virata was impressed by Nakula's appearance and horse expertise. He offered Nakula wealth, vehicles, and spacious quarters, appointing him as the manager of his horses. Virata expressed his willingness to place all the horse-related responsibilities under Nakula's supervision. However, he also noted that the equerry's role seemed unworthy of Nakula's royal appearance and esteemed him highly. Reference 2: ""Virata said, 'I will give thee vehicles, wealth, and spacious quarters. Thou shalt be the manager of my horses. But first tell me whence thou comest, who thou art, and how also thou happenest to come here.'"" Question 3: How did Nakula, disguised as Granthika, conduct himself in King Virata's palace, and what was the general perception of him among the people there? Answer 3: Nakula, living under the guise of Granthika, behaved with dignity and competence in King Virata's palace. He endeared himself to the people and managed to keep his true identity hidden. Despite their poignant sufferings in exile, the sons of Pandu, including Nakula, maintained composure during their days of incognito in the country of the Matsyas. Reference 3: ""That youth, like unto a chief of the Gandharvas, was treated thus respectfully by the delighted king Virata. And he conducted himself there in such a manner as to make himself dear and agreeable to all in the palace. And no one recognised him while living under Virata's protection.""","[-0.06818931549787521, -0.0818912535905838, -0.2788669168949127, 0.29806920886039734, 0.4923152029514313, -0.10718069970607758, 0.20098985731601715, 0.2801662087440491, -0.2887141704559326, -0.10076329857110977, -0.0738038644194603, 0.12848350405693054, 0.2414281815290451, -0.5583724975585938, 0.4094496965408325, -0.5260241627693176, 0.09679345041513443, -0.05576049163937569, 0.09906639903783798, -0.19146931171417236, 0.07969832420349121, 0.17603185772895813, -0.16936269402503967, 0.39281198382377625, -0.1665073037147522, 0.005537034943699837, 0.023078633472323418, 0.34841448068618774, -0.11352836340665817, -0.3766252398490906, 0.0024447371251881123, -0.1225028708577156, 0.1053907573223114, 0.3398236334323883, -0.00010110416769748554, -0.14262379705905914, 0.18213032186031342, 0.04690086096525192, -0.11756955832242966, 0.21747592091560364, 0.2491433173418045, 0.022603455930948257, -0.020071538165211678, 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Do thou, O Sudeshna, adopt the means by which the damsel of the gait of an elephant may accept me; I am dying of absorbing desire.' ""Vaisampayana continued, 'Hearing his profuse lamentations, that gentle lady, the intelligent queen of Virata, was touched with pity. And having taken counsel with her own self and reflected on Kichaka's purpose and on the anxiety of Krishna, Sudeshna addressed the Suta's son in these words, 'Do thou, on the occasion of some festival, procure viands and wines for me. I shall then send my Sairindhri to thee on the pretence of bringing wine. And when she will repair thither do thou in solitude, free from interruption, humour her as thou likest. Thus soothed, she may incline her mind to thee.' ""Vaisampayana continued, 'Thus addressed, he went out of his sister's apartments. And he soon procured wines well-filtered and worthy of a king. And employing skilled cooks, he prepared many and various kinds of choice viands and delicious drinks and many and various kinds of meat of different degrees of excellence. And when all this had been done, that gentle lady Sudeshna, as previously counselled by Kichaka, desired her Sairindhri to repair to Kichaka's abode, saying, 'Get up, O Sairindhri and repair to Kichaka's abode to bring wine, for, O beauteous lady, I am afflicted with thirst.' Thereupon the Sairindhri replied, 'O princess, I shall not be able to repair to Kichaka's apartments. Thou thyself knowest, O queen, how shameless he is. O thou of faultless limbs, O beauteous lady, in thy palace I shall not be able to lead a lustful life, becoming faithless to my husbands. Thou rememberest, O gentle lady, O beautiful one, the conditions I had set down before entering thy house. O thou of tresses ending in graceful curls, the foolish Kichaka afflicted by the god of desire, will, on seeing me, offer me insult. Therefore, I will not go to his quarters. Thou hast, O princess, many maids under thee. Do thou, good betide thee, send one of them. For, surely, Kichaka will insult me.' Sudeshna said, 'Sent by me, from my abode, surely he will not harm thee.' And having said this, she handed over a golden vessel furnished with a cover. And filled with apprehension, and weeping, Draupadi mentally prayed for the protection of the gods, and set out for Kichaka's abode for fetching wine. And she said, 'As I do not know another person save my husbands, by virtue of that Truth let Kichaka not be able to overpower me although I may approach his presence.' ""Vaisampayana continued, 'And that helpless damsel then adored Surya for a moment. And Surya, having considered all that she urged, commanded a Rakshasa to protect her invisibly. And from that time the Rakshasa began to attend upon that blameless lady under any circumstances. And beholding Krishna in his presence like a frightened doe, the Suta rose up from his seat, and felt the joy that is felt by a person wishing to cross to the other shore, when he obtains a boat.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XV ""Vaisampayana said, 'Rejected thus by the princess, Kichaka, afflicted with maddening lust and forgetting all sense of propriety, addressed Sudeshna saying, 'Do thou, Kekaya's daughter, so act that thy Sairindhri may come into my arms. Do thou, O Sudeshna, adopt the means by which the damsel of the gait of an elephant may accept me; I am dying of absorbing desire.' ""Vaisampayana continued, 'Hearing his profuse lamentations, that gentle lady, the intelligent queen of Virata, was touched with pity. And having taken counsel with her own self and reflected on Kichaka's purpose and on the anxiety of Krishna, Sudeshna addressed the Suta's son in these words, 'Do thou, on the occasion of some festival, procure viands and wines for me. I shall then send my Sairindhri to thee on the pretence of bringing wine. And when she will repair thither do thou in solitude, free from interruption, humour her as thou likest. Thus soothed, she may incline her mind to thee.' ""Vaisampayana continued, 'Thus addressed, he went out of his sister's apartments. And he soon procured wines well-filtered and worthy of a king. And employing skilled cooks, he prepared many and various kinds of choice viands and delicious drinks and many and various kinds of meat of different degrees of excellence. And when all this had been done, that gentle lady Sudeshna, as previously counselled by Kichaka, desired her Sairindhri to repair to Kichaka's abode, saying, 'Get up, O Sairindhri and repair to Kichaka's abode to bring wine, for, O beauteous lady, I am afflicted with thirst.' Thereupon the Sairindhri replied, 'O princess, I shall not be able to repair to Kichaka's apartments. Thou thyself knowest, O queen, how shameless he is. O thou of faultless limbs, O beauteous lady, in thy palace I shall not be able to lead a lustful life, becoming faithless to my husbands. Thou rememberest, O gentle lady, O beautiful one, the conditions I had set down before entering thy house. O thou of tresses ending in graceful curls, the foolish Kichaka afflicted by the god of desire, will, on seeing me, offer me insult. Therefore, I will not go to his quarters. Thou hast, O princess, many maids under thee. Do thou, good betide thee, send one of them. For, surely, Kichaka will insult me.' Sudeshna said, 'Sent by me, from my abode, surely he will not harm thee.' And having said this, she handed over a golden vessel furnished with a cover. And filled with apprehension, and weeping, Draupadi mentally prayed for the protection of the gods, and set out for Kichaka's abode for fetching wine. And she said, 'As I do not know another person save my husbands, by virtue of that Truth let Kichaka not be able to overpower me although I may approach his presence.' ""Vaisampayana continued, 'And that helpless damsel then adored Surya for a moment. And Surya, having considered all that she urged, commanded a Rakshasa to protect her invisibly. And from that time the Rakshasa began to attend upon that blameless lady under any circumstances. And beholding Krishna in his presence like a frightened doe, the Suta rose up from his seat, and felt the joy that is felt by a person wishing to cross to the other shore, when he obtains a boat.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Sudeshna, the queen of Virata, want her Sairindhri (Draupadi) to go to Kichaka's abode, and what plan did she devise to send Draupadi there? Answer 1: Queen Sudeshna wanted her Sairindhri, Draupadi, to go to Kichaka's abode to fetch wine for her. She devised a plan in which she would send Draupadi under the pretext of bringing wine, hoping that Draupadi would be able to influence Kichaka. She instructed Draupadi to go to Kichaka's quarters and bring wine, assuring her safety and protection. Reference 1: ""'Do thou, on the occasion of some festival, procure viands and wines for me. I shall then send my Sairindhri to thee on the pretence of bringing wine. And when she will repair thither do thou in solitude, free from interruption, humour her as thou likest.'"" Question 2: Why did Draupadi express her reluctance to go to Kichaka's quarters, and what were her concerns? Answer 2: Draupadi was reluctant to go to Kichaka's quarters because she knew him to be shameless and filled with lust. She expressed her concerns that Kichaka might insult her and that, as one of Sudeshna's maids, she would not be able to lead a lustful life and betray her husbands. She also reminded Sudeshna of the conditions she had set before entering the palace. Reference 2: ""O princess, I shall not be able to repair to Kichaka's apartments. Thou thyself knowest, O queen, how shameless he is. ... the foolish Kichaka afflicted by the god of desire, will, on seeing me, offer me insult. Therefore, I will not go to his quarters."" Question 3: How did Draupadi seek divine protection before going to Kichaka's abode, and what was the outcome of her prayers? Answer 3: Before going to Kichaka's abode, Draupadi adored Surya (the Sun God) and prayed for protection. Surya, having considered her plea, commanded a Rakshasa (a demon) to protect her invisibly. From that moment, the Rakshasa began to attend to Draupadi and protect her. As a result, Draupadi had divine protection when she approached Kichaka's presence, and he was unable to overpower her. Reference 3: ""And that helpless damsel then adored Surya for a moment. And Surya, having considered all that she urged, commanded a Rakshasa to protect her invisibly.""","[0.33808767795562744, 0.023655777797102928, -0.27820026874542236, 0.09945753961801529, 0.3172166645526886, -0.23250828683376312, -0.19897624850273132, 0.3890109658241272, 0.06625635176897049, 0.11909794807434082, -0.0657775029540062, -0.16777212917804718, 0.43231841921806335, -0.3519962728023529, 0.11273195594549179, -0.01467372290790081, 0.13013388216495514, 0.19333481788635254, -0.0565335713326931, -0.055804841220378876, -0.056728754192590714, 0.1643621325492859, -0.18859891593456268, 0.4131878912448883, 0.04408758878707886, -0.05144700035452843, 0.15703783929347992, 0.5882506370544434, -0.22147971391677856, -0.27501142024993896, 0.07202887535095215, 0.05818434804677963, -0.1678178310394287, -0.0075980969704687595, -0.0001040426068357192, -0.02512289211153984, 0.1863570213317871, -0.027845116332173347, -0.3489183485507965, 0.237297922372818, 0.15030717849731445, 0.0619506761431694, 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Knowing all my griefs, why dost thou ask me? The Pratikamin dragged me to the court in the midst of an assembly of courtiers, calling me a slave. That grief, O Bharata, consumeth me. What other princess, save Draupadi, would live having suffered such intense misery? Who else, save myself, could bear such second insult as the wicked Saindhava offered me while residing in the forest? Who else of my position, save myself, could live, having been kicked by Kichaka in the very sight of the wicked king of the Matsyas? Of what value is life, O Bharata, when thou, O son of Kunti, dost not think me miserable, although I am afflicted with such woes? That vile and wicked wretch, O Bharata, known by the name of Kichaka, who is the brother-in-law of king Virata and the commander of his forces, every day, O tiger among men, addresses me who am residing in the palace as a Sairindhri, saying, 'Do thou become my wife.'--Thus solicited, O slayer of foes, by that wretch deserving to be slain, my heart is bursting like a fruit ripened in season. Censure thou that elder brother of thine addicted to execrable dice, through whose act alone I have been afflicted with such woe. Who else, save him that is a desperate gambler, would play, giving up kingdom and everything including even myself, in order to lead a life in the woods? If he had gambled morning and evening for many years together, staking nishkas by thousand and other kinds of substantial wealth, still his silver, and gold, and robes, and vehicles, and teams, and goats, and sheep, and multitudes of steeds and mares and mules would not have sustained any diminution. But now deprived of prosperity by the rivalry of dice, he sits dumb like a fool, reflecting on his own misdeeds. Alas, he who, while sojourning, was followed by ten thousand elephants adorned with golden garlands now supports himself by casting dice. That Yudhishthira who at Indraprastha was adored by kings of incomparable prowess by hundreds of thousands, that mighty monarch in whose kitchen a hundred thousand maid-servants, plate in hand, used every day to feed numerous guests day and night, that best of liberal men, who gave (every day) a thousand nishkas, alas, even he overwhelmed with woe in consequence of gambling which is the root of all evil, now supporteth himself by casting dice. Bards and encomiasts by thousands decked with ear-rings set with brilliant gems, and gifted with melodious voice, used to pay him homage morning and evening. Alas, that Yudhishthira, who was daily waited upon by a thousand sages of ascetic merit, versed in the Vedas and having every desire gratified, as his courtiers,--that Yudhishthira who maintained eighty-eight thousands of domestic Snatakas with thirty maid-servants assigned unto each, as also ten thousand yatis not accepting anything in gift and with vital seed drawn up,--alas, even that mighty king now liveth in such guise. That Yudhishthira who is without malice, who is full of kindness, and who giveth every creature his due, who hath all these excellent attributes, alas--even he now liveth in such guise. Possessed of firmness and unbaffled prowess, with heart disposed to give every creature his due, king Yudhishthira, moved by compassion, constantly maintained in his kingdom the blind, the old, the helpless, the parentless and all others in his dominions in such distress. Alas, that Yudhishthira becoming a dependant and a servant of Matsya, a caster of dice in his court, now calls himself Kanka. He unto whom while residing at Indraprastha, all the rulers of earth used to pay timely tribute,--alas, even he now begs for subsistence at another's hands. He to whom the kings of the earth were in subjection,--alas, even that king having lost his liberty, liveth in subjection to others. Having dazzled the entire earth like the sun by his energy, that Yudhishthira, alas, is now a courtier of king Virata. O Pandu's son, that Pandava who was respectfully waited upon in court by kings and sages, behold him now waiting upon another. Alas, beholding Yudhishthira a courtier sitting beside another and breathing adulatory speeches to the other, who can help being afflicted with grief? And beholding the highly wise and virtuous Yudhishthira, undeserving as he is of serving others, actually serving another for sustenance, who can help being afflicted with grief? And, O hero, that Bharata who was worshipped in court by the entire earth, do thou now behold him worshipping another. Why then, O Bharata, dost thou not regard me as one afflicted with diverse miseries, like one forlorn and immersed in a sea of sorrow?'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XVIII ""Draupadi said, 'What grief hath she not who hath Yudhishthira for her husband? Knowing all my griefs, why dost thou ask me? The Pratikamin dragged me to the court in the midst of an assembly of courtiers, calling me a slave. That grief, O Bharata, consumeth me. What other princess, save Draupadi, would live having suffered such intense misery? Who else, save myself, could bear such second insult as the wicked Saindhava offered me while residing in the forest? Who else of my position, save myself, could live, having been kicked by Kichaka in the very sight of the wicked king of the Matsyas? Of what value is life, O Bharata, when thou, O son of Kunti, dost not think me miserable, although I am afflicted with such woes? That vile and wicked wretch, O Bharata, known by the name of Kichaka, who is the brother-in-law of king Virata and the commander of his forces, every day, O tiger among men, addresses me who am residing in the palace as a Sairindhri, saying, 'Do thou become my wife.'--Thus solicited, O slayer of foes, by that wretch deserving to be slain, my heart is bursting like a fruit ripened in season. Censure thou that elder brother of thine addicted to execrable dice, through whose act alone I have been afflicted with such woe. Who else, save him that is a desperate gambler, would play, giving up kingdom and everything including even myself, in order to lead a life in the woods? If he had gambled morning and evening for many years together, staking nishkas by thousand and other kinds of substantial wealth, still his silver, and gold, and robes, and vehicles, and teams, and goats, and sheep, and multitudes of steeds and mares and mules would not have sustained any diminution. But now deprived of prosperity by the rivalry of dice, he sits dumb like a fool, reflecting on his own misdeeds. Alas, he who, while sojourning, was followed by ten thousand elephants adorned with golden garlands now supports himself by casting dice. That Yudhishthira who at Indraprastha was adored by kings of incomparable prowess by hundreds of thousands, that mighty monarch in whose kitchen a hundred thousand maid-servants, plate in hand, used every day to feed numerous guests day and night, that best of liberal men, who gave (every day) a thousand nishkas, alas, even he overwhelmed with woe in consequence of gambling which is the root of all evil, now supporteth himself by casting dice. Bards and encomiasts by thousands decked with ear-rings set with brilliant gems, and gifted with melodious voice, used to pay him homage morning and evening. Alas, that Yudhishthira, who was daily waited upon by a thousand sages of ascetic merit, versed in the Vedas and having every desire gratified, as his courtiers,--that Yudhishthira who maintained eighty-eight thousands of domestic Snatakas with thirty maid-servants assigned unto each, as also ten thousand yatis not accepting anything in gift and with vital seed drawn up,--alas, even that mighty king now liveth in such guise. That Yudhishthira who is without malice, who is full of kindness, and who giveth every creature his due, who hath all these excellent attributes, alas--even he now liveth in such guise. Possessed of firmness and unbaffled prowess, with heart disposed to give every creature his due, king Yudhishthira, moved by compassion, constantly maintained in his kingdom the blind, the old, the helpless, the parentless and all others in his dominions in such distress. Alas, that Yudhishthira becoming a dependant and a servant of Matsya, a caster of dice in his court, now calls himself Kanka. He unto whom while residing at Indraprastha, all the rulers of earth used to pay timely tribute,--alas, even he now begs for subsistence at another's hands. He to whom the kings of the earth were in subjection,--alas, even that king having lost his liberty, liveth in subjection to others. Having dazzled the entire earth like the sun by his energy, that Yudhishthira, alas, is now a courtier of king Virata. O Pandu's son, that Pandava who was respectfully waited upon in court by kings and sages, behold him now waiting upon another. Alas, beholding Yudhishthira a courtier sitting beside another and breathing adulatory speeches to the other, who can help being afflicted with grief? And beholding the highly wise and virtuous Yudhishthira, undeserving as he is of serving others, actually serving another for sustenance, who can help being afflicted with grief? And, O hero, that Bharata who was worshipped in court by the entire earth, do thou now behold him worshipping another. Why then, O Bharata, dost thou not regard me as one afflicted with diverse miseries, like one forlorn and immersed in a sea of sorrow?'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why is Draupadi filled with grief and misery, and what are some of the specific incidents that have caused her suffering? Answer 1: Draupadi is filled with grief and misery because she has endured multiple distressing incidents. She mentions being dragged to the court as a slave during the game of dice, the insult she suffered from the wicked Saindhava in the forest, and the humiliation of being kicked by Kichaka in the presence of the king of the Matsyas. These incidents have caused her immense suffering and sorrow. Reference 1: ""What grief hath she not who hath Yudhishthira for her husband? Knowing all my griefs, why dost thou ask me? The Pratikamin dragged me to the court in the midst of an assembly of courtiers, calling me a slave. That grief, O Bharata, consumeth me."" Question 2: How does Draupadi feel about Yudhishthira's involvement in gambling, and what impact has it had on their lives? Answer 2: Draupadi is deeply troubled by Yudhishthira's involvement in gambling. She blames Yudhishthira for their current predicament, stating that he staked their kingdom, their possessions, and even herself in a game of dice. She believes that his addiction to gambling has led them to a life of hardship and servitude. Reference 2: ""Censure thou that elder brother of thine addicted to execrable dice, through whose act alone I have been afflicted with such woe. ... even he overwhelmed with woe in consequence of gambling which is the root of all evil, now supporteth himself by casting dice."" Question 3: How does Draupadi describe the contrast in Yudhishthira's life before and after their exile and disguise? Answer 3: Draupadi vividly contrasts Yudhishthira's life before and after their exile and disguise. She describes how, in their former life, Yudhishthira was a powerful and respected king who received tribute from other rulers, was adored by sages, and maintained the blind, old, and helpless in his kingdom. However, in their current situation, Yudhishthira lives as a courtier, a gambler, and a beggar, serving others for sustenance and losing his liberty. Reference 3: ""Possessed of firmness and unbaffled prowess, with a heart disposed to give every creature his due, king Yudhishthira, moved by compassion, constantly maintained in his kingdom the blind, the old, the helpless, the parentless and all others in his dominions in such distress. ... He unto whom while residing at Indraprastha, all the rulers of earth used to pay timely tribute,--alas, even he now begs for subsistence at another's hands."" Question 4: How does Draupadi express her feelings of sorrow and lamentation regarding their current circumstances? Answer 4: Draupadi expresses her feelings of sorrow and lamentation by highlighting the stark contrast between their former royal life and their current state of servitude. She laments that Yudhishthira, who was once revered by kings and sages, is now reduced to serving others and casting dice. She emphasizes the humiliation and suffering they have endured due to exile and disguise, portraying herself as a princess who has fallen into a sea of sorrow. Reference 4: ""O Pandu's son, that Pandava who was respectfully waited upon in court by kings and sages, behold him now waiting upon another. Alas, beholding Yudhishthira a courtier sitting beside another and breathing adulatory speeches to the other, who can help being afflicted with grief?"" Question 5: How does Draupadi feel about the current situation, and what does she wish for regarding Yudhishthira and their past life? Answer 5: Draupadi is deeply distressed by their current situation and expresses her wish that Yudhishthira should recognize her suffering. She wishes that Yudhishthira would acknowledge the immense hardships they have faced due to gambling and exile. She also mourns the loss of their past glory and longs for the days when they were rulers of a prosperous kingdom. Reference 5: ""Why then, O Bharata, dost thou not regard me as one afflicted with diverse miseries, like one forlorn and immersed in a sea of sorrow?""","[-0.03812878578901291, 0.05594783276319504, -0.26651695370674133, 0.39818859100341797, 0.3580206632614136, -0.05074688047170639, 0.02795698493719101, 0.3078201413154602, -0.13746434450149536, 0.14055103063583374, -0.2391693890094757, 0.013994529843330383, 0.24057665467262268, -0.4258887469768524, 0.02760106883943081, -0.21523112058639526, -0.11937923729419708, 0.17064321041107178, 0.05309305712580681, 0.13003049790859222, -0.1173272654414177, 0.264809250831604, -0.2871176302433014, 0.343872606754303, 0.17083695530891418, -0.058052703738212585, 0.24657176434993744, 0.6282367706298828, -0.33099502325057983, -0.4888027012348175, 0.19532464444637299, -0.13430821895599365, 0.14519467949867249, -0.1114509254693985, -9.978871821658686e-05, -0.24103453755378723, 0.4049505591392517, 0.024487333372235298, -0.16175341606140137, 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And, O chastiser of foes, behold the plight of poignant woe which I, a princess, am now in. I am living in expectation of the close of this stated period. The extreme of misery, therefore, is mine. Success of purpose, victory, and defeat, as regards mortals, are transitory. It is in this belief that I am living in expectation of the return of prosperity to my husbands. Prosperity and adversity revolve like a wheel. It is in this belief that I am living in expectation of the return of prosperity to my husbands. That cause which bringeth on victory, may bring defeat as well. I live in this hope. Why dost thou not, O Bhimasena, regard me as one dead? I have heard that persons that give may beg: that they who slay may be slain; and that they who over-throw others may themselves be overthrown by foes. Nothing is difficult for Destiny and none can over-ride Destiny. It is for this that I am awaiting the return of favourable fortune. As a tank once dried, is filled up once again, so hoping for a change for the better, I await the return of prosperity. When one's business that hath been well-provided for is seen to be frustrated, a truly wise person should never strive for bringing back good fortune. Plunged as I am an sorrow, asked or unasked by thee to explain the purpose of these words spoken by me, I shall tell thee everything. Queen of the sons of Pandu and daughter of Drupada, who else, save myself, would wish to live, having fallen into such a plight? O represser of foes, the misery, therefore, that hath overtaken me, hath really humiliated the entire Kuru race, the Panchalas, and the sons of Pandu. Surrounded by numerous brothers and father-in-law and sons, what other woman having such cause for joy, save myself, would be afflicted with such woe? Surely, I must, in my childhood, have committed act highly offensive to Dhatri through whose displeasure, O bull of the Bharata race, I have been visited with such consequences. Mark, O son of Pandu, the pallour that hath come over my complexion which not even a life in the woods fraught as it was with extreme misery, could bring about. Thou, O Pritha's son, knowest what happiness, O Bhima, was formerly mine. Even, I, who was such have now sunk into servitude. Sorely distressed, I can find no rest. That the mighty-armed and terrible bowman, Dhananjaya the son of Pritha, should now live like a fire that hath been put out, maketh me think of all this as attributable to Destiny. Surely, O son of Pritha, it is impossible for men to understand the destinies of creatures (in this world). I, therefore, think this downfall of yours as something that could not be averted by forethought. Alas, she who hath you all, that resemble Indra himself to attend to her comforts--even she, so chaste and exalted, hath now to attend to the comforts of others, that are to her far inferior in rank. Behold, O Pandava, my plight. It is what I do not deserve. You are alive, yet behold this inversion of order that time hath brought. She who had the whole Earth to the verge of the sea under her control, is now under the control of Sudeshna and living in fear of her. She who had dependants to walk both before and behind her, alas, now herself walketh before and behind Sudeshna. This, O Kaunteya, is another grief of mine that is intolerable. O, listen to it. She who had never, save for Kunti, pounded unguents even for her own use, now, good betide thee, poundeth sandal (for others). O Kaunteya, behold these hands of mine which were not so before. Saying this she showed him her hands marked with corns. And she continued, she who had never feared Kunti herself nor thee and thy brothers, now standeth in fear before Virata as a slave, anxious of what that king of kings may say unto her regarding the proper preparation of the unguents, for Matsya liketh not sandal pounded by others.' ""Vaisampayana continued, 'Relating her woes thus, O Bharata, unto Bhimasena, Krishna began to weep silently, casting her eyes on Bhima. And then, with words choked in tears, and sighing repeatedly, she addressed Bhima in these words, powerfully stirring his heart, 'Signal, O Bhima, must have been my offence of old unto the gods, for, unfortunate as I am. I am yet alive, when, O Pandava, I should die.' ""Vaisampayana continued, 'Then that slayer of hostile heroes, Vrikodara, covering his face with those delicate hands of his wife marked with corns, began to weep. And that mighty son of Kunti, holding the hands of Draupadi in his, shed copious tears. And afflicted with great woe, he spoke these words.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XX ""Draupadi said, 'Alas, on account of that desperate gambler, I am now under Sudeshna's command, living in the palace in the guise of a Sairindhri. And, O chastiser of foes, behold the plight of poignant woe which I, a princess, am now in. I am living in expectation of the close of this stated period. The extreme of misery, therefore, is mine. Success of purpose, victory, and defeat, as regards mortals, are transitory. It is in this belief that I am living in expectation of the return of prosperity to my husbands. Prosperity and adversity revolve like a wheel. It is in this belief that I am living in expectation of the return of prosperity to my husbands. That cause which bringeth on victory, may bring defeat as well. I live in this hope. Why dost thou not, O Bhimasena, regard me as one dead? I have heard that persons that give may beg: that they who slay may be slain; and that they who over-throw others may themselves be overthrown by foes. Nothing is difficult for Destiny and none can over-ride Destiny. It is for this that I am awaiting the return of favourable fortune. As a tank once dried, is filled up once again, so hoping for a change for the better, I await the return of prosperity. When one's business that hath been well-provided for is seen to be frustrated, a truly wise person should never strive for bringing back good fortune. Plunged as I am an sorrow, asked or unasked by thee to explain the purpose of these words spoken by me, I shall tell thee everything. Queen of the sons of Pandu and daughter of Drupada, who else, save myself, would wish to live, having fallen into such a plight? O represser of foes, the misery, therefore, that hath overtaken me, hath really humiliated the entire Kuru race, the Panchalas, and the sons of Pandu. Surrounded by numerous brothers and father-in-law and sons, what other woman having such cause for joy, save myself, would be afflicted with such woe? Surely, I must, in my childhood, have committed act highly offensive to Dhatri through whose displeasure, O bull of the Bharata race, I have been visited with such consequences. Mark, O son of Pandu, the pallour that hath come over my complexion which not even a life in the woods fraught as it was with extreme misery, could bring about. Thou, O Pritha's son, knowest what happiness, O Bhima, was formerly mine. Even, I, who was such have now sunk into servitude. Sorely distressed, I can find no rest. That the mighty-armed and terrible bowman, Dhananjaya the son of Pritha, should now live like a fire that hath been put out, maketh me think of all this as attributable to Destiny. Surely, O son of Pritha, it is impossible for men to understand the destinies of creatures (in this world). I, therefore, think this downfall of yours as something that could not be averted by forethought. Alas, she who hath you all, that resemble Indra himself to attend to her comforts--even she, so chaste and exalted, hath now to attend to the comforts of others, that are to her far inferior in rank. Behold, O Pandava, my plight. It is what I do not deserve. You are alive, yet behold this inversion of order that time hath brought. She who had the whole Earth to the verge of the sea under her control, is now under the control of Sudeshna and living in fear of her. She who had dependants to walk both before and behind her, alas, now herself walketh before and behind Sudeshna. This, O Kaunteya, is another grief of mine that is intolerable. O, listen to it. She who had never, save for Kunti, pounded unguents even for her own use, now, good betide thee, poundeth sandal (for others). O Kaunteya, behold these hands of mine which were not so before. Saying this she showed him her hands marked with corns. And she continued, she who had never feared Kunti herself nor thee and thy brothers, now standeth in fear before Virata as a slave, anxious of what that king of kings may say unto her regarding the proper preparation of the unguents, for Matsya liketh not sandal pounded by others.' ""Vaisampayana continued, 'Relating her woes thus, O Bharata, unto Bhimasena, Krishna began to weep silently, casting her eyes on Bhima. And then, with words choked in tears, and sighing repeatedly, she addressed Bhima in these words, powerfully stirring his heart, 'Signal, O Bhima, must have been my offence of old unto the gods, for, unfortunate as I am. I am yet alive, when, O Pandava, I should die.' ""Vaisampayana continued, 'Then that slayer of hostile heroes, Vrikodara, covering his face with those delicate hands of his wife marked with corns, began to weep. And that mighty son of Kunti, holding the hands of Draupadi in his, shed copious tears. And afflicted with great woe, he spoke these words.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why is Draupadi living in the palace of Sudeshna in the guise of a Sairindhri (maid), and how does she describe her current state? Answer 1: Draupadi is living in Sudeshna's palace in the role of a Sairindhri due to the circumstances that arose from Yudhishthira's gambling. She describes her current state as one of extreme misery and humiliation, lamenting that she, a princess, is forced to serve under Sudeshna's command. Reference 1: ""Alas, on account of that desperate gambler, I am now under Sudeshna's command, living in the palace in the guise of a Sairindhri. And, O chastiser of foes, behold the plight of poignant woe which I, a princess, am now in."" Question 2: What is Draupadi's perspective on the transitory nature of success and defeat, and how does this belief influence her outlook on their current situation? Answer 2: Draupadi believes that success and defeat are transitory, and she views their current hardships as a temporary phase. She maintains hope for the return of prosperity to her husbands, seeing life's circumstances as akin to a wheel that revolves. This belief sustains her as she awaits better times. Reference 2: ""Success of purpose, victory, and defeat, as regards mortals, are transitory. It is in this belief that I am living in expectation of the return of prosperity to my husbands. Prosperity and adversity revolve like a wheel. It is in this belief that I am living in expectation of the return of prosperity to my husbands."" Question 3: How does Draupadi express her sense of sorrow and suffering regarding her current situation and the downfall of her husband Yudhishthira? Answer 3: Draupadi expresses her sorrow by highlighting the contrast between their previous royal life and their current state. She mourns the fact that Yudhishthira, once a respected king, is now reduced to casting dice and living as a beggar. She also laments her own situation as a princess living in servitude. Reference 3: ""Sorely distressed, I can find no rest. That the mighty-armed and terrible bowman, Dhananjaya the son of Pritha, should now live like a fire that hath been put out, maketh me think of all this as attributable to Destiny."" Question 4: How does Draupadi feel about the reversal of roles, where she, once a queen, is now serving Sudeshna, and what impact does it have on her? Answer 4: Draupadi is deeply affected by the reversal of roles. She finds it humiliating that she, who once had others attend to her, is now serving Sudeshna. The change in her status and the loss of her former privileges trouble her greatly. Reference 4: ""Behold, O Pandava, my plight. It is what I do not deserve. You are alive, yet behold this inversion of order that time hath brought. ... she now herself walketh before and behind Sudeshna."" Question 5: How does Draupadi express her feelings of despair and hopelessness, and what does she attribute her suffering to? Answer 5: Draupadi expresses her feelings of despair by mentioning her belief that she must have committed some grave offense against the gods to be suffering in this manner. She attributes her suffering to destiny and fate, indicating that she feels powerless to change their circumstances. Reference 5: ""O Bhima, must have been my offence of old unto the gods, for, unfortunate as I am. I am yet alive, when, O Pandava, I should die."" Question 6: How does Bhimasena (Bhima) react to Draupadi's emotional distress, and what is the impact of her words on him? Answer 6: Bhima, upon witnessing Draupadi's emotional distress, covers his face with her corn-marked hands and begins to weep. He is deeply moved and affected by her words, and he shares in her sorrow. Reference 6: ""Then that slayer of hostile heroes, Vrikodara, covering his face with those delicate hands of his wife marked with corns, began to weep. And that mighty son of Kunti, holding the hands of Draupadi in his, shed copious tears.""","[0.11310691386461258, 0.21823188662528992, -0.30020150542259216, 0.2258804738521576, 0.3863731324672699, -0.13346771895885468, 0.21580734848976135, 0.23573079705238342, -0.17526109516620636, 0.15857629477977753, -0.21358197927474976, -0.05020318180322647, 0.19092680513858795, -0.32237371802330017, 0.06229240819811821, -0.4156242609024048, 0.008510170504450798, 0.26128441095352173, -0.26430055499076843, 0.19064593315124512, -0.17943422496318817, 0.29426732659339905, -0.3720818758010864, 0.4231792986392975, 0.03511529043316841, -0.0406327024102211, 0.28797268867492676, 0.5194261074066162, -0.3111983835697174, -0.4008108377456665, 0.3373767137527466, -0.23336753249168396, 0.17816683650016785, 0.033914461731910706, -9.834383672568947e-05, -0.2530583441257477, 0.3717315196990967, -0.06305187940597534, -0.13125640153884888, 0.04854737967252731, 0.03344692289829254, 0.17176251113414764, 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And both equally infuriate and both eager for victory, both those combatants raised their arms resembling snakes furnished with five hoods, and attacked each other with their nails and teeth, wrought up to frenzy of wrath. Impetuously assailed by the powerful Kichaka in that encounter, the resolute Bhima did not waver a single step. And locked in each other's embraces and dragging each other, they fought on like two mighty bulls. And having nails and teeth for their weapons, the encounter between them was fierce and terrible like that of two furious tigers. And felling each other in fury, they encountered each other like a couple of elephants with rent temples. And the mighty Bhima then seized Kichaka, and Kichaka, that foremost of strong persons threw Bhima down with violence. And as those mighty combatants fought on, the crash of their arms produced a loud noise that resembled the clatter of splitting bamboos. Then Vrikodara throwing Kichaka down by main force within the room, began to toss him about furiously even as a hurricane tosseth a tree. And attacked thus in battle by the powerful Bhima, Kichaka grew weak and began to tremble. For all that, however, he tugged at the Pandava to the best of his power. And attacking Bhima, and making him wave a little, the mighty Kichaka struck him with his knees and brought him down to the ground. And overthrown by the powerful Kichaka, Bhima quickly rose up like Yama himself with mace in hand. And thus that powerful Suta and the Pandava, intoxicated with strength and challenging each other, grappled with each other at midnight in that solitary place. And as they roared at each other in wrath, that excellent and strong edifice began to shake every moment. And slapped on the chest by the mighty Bhima, Kichaka fired with wrath moved not a single pace. And bearing for a moment only that onslaught incapable of being born on earth, the Suta, overpowered by Bhima's might, became enfeebled. And seeing him waning weak, Bhima endued with great strength forcibly drew Kichaka towards his breast, and began to press hard. And breathing hard again and again in wrath, that best of victors, Vrikodara, forcibly seized Kichaka by the hair. And having seized Kichaka, the mighty 'Bhima began to roar like a hungry tiger that hath killed a large animal. And finding him exceedingly exhausted, Vrikodara bound him fast with his arms, as one binds a beast with a cord. And then Bhima began for a long while, to whirl the senseless Kichaka, who began to roar frightfully like a broken trumpet. And in order to pacify Krishna's wrath Vrikodara grasped Kichaka's throat with his arms and began to squeeze it. And assailing with his knees the waist of that worst of the Kichakas, all the limbs of whose body had been broken into fragments and whose eye-lids were closed, Vrikodara slew him, as one would slay a beast. And beholding Kichaka entirely motionless, the son of Pandu began to roll him about on the ground. And Bhima then said, 'Slaying this wretch who intended to violate our wife,--this thorn in the side of Sairindhri, I am freed from the debt I owed to my brothers, and have attained perfect peace.' And having said this, that foremost of men, with eyes red in wrath, relinquished his hold of Kichaka, whose dress and ornaments had been thrown off his person, whose eyes were rolling, and whose body was yet trembling. And that foremost of mighty persons, squeezing his own hands, and biting his lips in rage, again attacked his adversary and thrust his arms and legs and neck and head into his body like the wielder of the Pinaka reducing into shapeless mass the deer, which form sacrifice had assumed in order to escape his ire. And having; crushed all his limbs, and reduced him into a ball of flesh, the mighty Bhimasena showed him unto Krishna. And endued with mighty energy that hero then addressed Draupadi, that foremost of all women, saying, 'Come princess of Panchala, and see what hath become of that lustful wretch!' And saying this, Bhima of terrible prowess began to press with his feet the body of that wicked wight. And lighting a torch then and showing Draupadi the body of Kichaka, that hero addressed her, saying, 'O thou of tresses ending in beautiful curls, those that solicit thee, endued as thou art with an excellent disposition and every virtue, will be slain by me even as this Kichaka hath been, O timid one.' And having accomplished that difficult task so highly agreeable to Krishna--having indeed slain Kichaka and thereby pacified his wrath, Bhima bade farewell to Krishna, the daughter of Drupada, and quickly went back to the kitchen. And Draupadi also, that best of women, having caused Kichaka to be slain had her grief removed and experienced the greatest delight. And addressing the keepers of the dancing-hall, she said, 'Come ye and behold Kichaka who had violated after other people's wives lieth down here, slain by my Gandharva husbands.' And hearing these words the guards of the dancing hall soon came by thousands to that spot, torches in hand. And repairing to that room, they beheld the lifeless Kichaka thrown on the ground, drenched with blood. And beholding him without arms and legs, they were filled with grief. And as they gazed at Kichaka, they were struck with amazement. And seeing that superhuman act, viz., the overthrow of Kichaka, they said, 'Where is his neck, and where are his legs?' And beholding him in this plight they all concluded that he had been killed by a Gandharva.'"" 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: encounter, like that between two powerful elephants for a female elephant in the season of spring, or like that which happened in days of yore between those lions among monkeys, the brothers Vali and Sugriva. And both equally infuriate and both eager for victory, both those combatants raised their arms resembling snakes furnished with five hoods, and attacked each other with their nails and teeth, wrought up to frenzy of wrath. Impetuously assailed by the powerful Kichaka in that encounter, the resolute Bhima did not waver a single step. And locked in each other's embraces and dragging each other, they fought on like two mighty bulls. And having nails and teeth for their weapons, the encounter between them was fierce and terrible like that of two furious tigers. And felling each other in fury, they encountered each other like a couple of elephants with rent temples. And the mighty Bhima then seized Kichaka, and Kichaka, that foremost of strong persons threw Bhima down with violence. And as those mighty combatants fought on, the crash of their arms produced a loud noise that resembled the clatter of splitting bamboos. Then Vrikodara throwing Kichaka down by main force within the room, began to toss him about furiously even as a hurricane tosseth a tree. And attacked thus in battle by the powerful Bhima, Kichaka grew weak and began to tremble. For all that, however, he tugged at the Pandava to the best of his power. And attacking Bhima, and making him wave a little, the mighty Kichaka struck him with his knees and brought him down to the ground. And overthrown by the powerful Kichaka, Bhima quickly rose up like Yama himself with mace in hand. And thus that powerful Suta and the Pandava, intoxicated with strength and challenging each other, grappled with each other at midnight in that solitary place. And as they roared at each other in wrath, that excellent and strong edifice began to shake every moment. And slapped on the chest by the mighty Bhima, Kichaka fired with wrath moved not a single pace. And bearing for a moment only that onslaught incapable of being born on earth, the Suta, overpowered by Bhima's might, became enfeebled. And seeing him waning weak, Bhima endued with great strength forcibly drew Kichaka towards his breast, and began to press hard. And breathing hard again and again in wrath, that best of victors, Vrikodara, forcibly seized Kichaka by the hair. And having seized Kichaka, the mighty 'Bhima began to roar like a hungry tiger that hath killed a large animal. And finding him exceedingly exhausted, Vrikodara bound him fast with his arms, as one binds a beast with a cord. And then Bhima began for a long while, to whirl the senseless Kichaka, who began to roar frightfully like a broken trumpet. And in order to pacify Krishna's wrath Vrikodara grasped Kichaka's throat with his arms and began to squeeze it. And assailing with his knees the waist of that worst of the Kichakas, all the limbs of whose body had been broken into fragments and whose eye-lids were closed, Vrikodara slew him, as one would slay a beast. And beholding Kichaka entirely motionless, the son of Pandu began to roll him about on the ground. And Bhima then said, 'Slaying this wretch who intended to violate our wife,--this thorn in the side of Sairindhri, I am freed from the debt I owed to my brothers, and have attained perfect peace.' And having said this, that foremost of men, with eyes red in wrath, relinquished his hold of Kichaka, whose dress and ornaments had been thrown off his person, whose eyes were rolling, and whose body was yet trembling. And that foremost of mighty persons, squeezing his own hands, and biting his lips in rage, again attacked his adversary and thrust his arms and legs and neck and head into his body like the wielder of the Pinaka reducing into shapeless mass the deer, which form sacrifice had assumed in order to escape his ire. And having; crushed all his limbs, and reduced him into a ball of flesh, the mighty Bhimasena showed him unto Krishna. And endued with mighty energy that hero then addressed Draupadi, that foremost of all women, saying, 'Come princess of Panchala, and see what hath become of that lustful wretch!' And saying this, Bhima of terrible prowess began to press with his feet the body of that wicked wight. And lighting a torch then and showing Draupadi the body of Kichaka, that hero addressed her, saying, 'O thou of tresses ending in beautiful curls, those that solicit thee, endued as thou art with an excellent disposition and every virtue, will be slain by me even as this Kichaka hath been, O timid one.' And having accomplished that difficult task so highly agreeable to Krishna--having indeed slain Kichaka and thereby pacified his wrath, Bhima bade farewell to Krishna, the daughter of Drupada, and quickly went back to the kitchen. And Draupadi also, that best of women, having caused Kichaka to be slain had her grief removed and experienced the greatest delight. And addressing the keepers of the dancing-hall, she said, 'Come ye and behold Kichaka who had violated after other people's wives lieth down here, slain by my Gandharva husbands.' And hearing these words the guards of the dancing hall soon came by thousands to that spot, torches in hand. And repairing to that room, they beheld the lifeless Kichaka thrown on the ground, drenched with blood. And beholding him without arms and legs, they were filled with grief. And as they gazed at Kichaka, they were struck with amazement. And seeing that superhuman act, viz., the overthrow of Kichaka, they said, 'Where is his neck, and where are his legs?' And beholding him in this plight they all concluded that he had been killed by a Gandharva.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the two powerful individuals engaged in the fierce midnight battle, and why did this intense combat take place? Answer 1: The two powerful individuals engaged in the intense midnight battle were Bhima, one of the Pandava brothers, and Kichaka, a strong and arrogant warrior in the court of Virata. This intense combat occurred because Kichaka had pursued and harassed Draupadi, who was living in disguise as a Sairindhri (maid), and Bhima took it upon himself to protect her and seek vengeance for her humiliation. Reference 1: ""Impetuously assailed by the powerful Kichaka in that encounter, the resolute Bhima did not waver a single step."" Question 2: How did Bhima and Kichaka engage in combat, and what weapons or means did they use in their fierce battle? Answer 2: Bhima and Kichaka engaged in combat by physically grappling with each other. They used their bare hands, teeth, and nails as their weapons in this fierce battle, resorting to a hand-to-hand fight of great intensity. Reference 2: ""And both equally infuriate and both eager for victory, both those combatants raised their arms resembling snakes furnished with five hoods, and attacked each other with their nails and teeth, wrought up to frenzy of wrath."" Question 3: How did Bhima ultimately defeat Kichaka, and what did he do after the victory? Answer 3: Bhima defeated Kichaka by overpowering him in their physical struggle. He first threw Kichaka down with great force and then continued to toss him about violently, much like a hurricane tossing a tree. After Kichaka was weakened, Bhima bound him with his arms and seized him by the hair. Finally, Bhima squeezed Kichaka's throat and ended his life. Bhima displayed the lifeless body of Kichaka to Draupadi, illustrating his victory. Reference 3: ""Then Vrikodara throwing Kichaka down by main force within the room, began to toss him about furiously even as a hurricane tosseth a tree. ... Bhima bade farewell to Krishna, the daughter of Drupada, and quickly went back to the kitchen."" Question 4: How did the guards and onlookers react upon discovering the lifeless body of Kichaka, and what did they say about his condition? Answer 4: The guards and onlookers who discovered the lifeless body of Kichaka were struck with amazement and grief. They were unable to discern the condition of Kichaka's body, as it had been severely mutilated by Bhima's attack. They expressed astonishment and inquired about the whereabouts of his neck and limbs. Reference 4: ""And repairing to that room, they beheld the lifeless Kichaka thrown on the ground, drenched with blood... And as they gazed at Kichaka, they were struck with amazement."" Question 5: How did Bhima use this victory to reassure Draupadi and make a declaration about her future safety? Answer 5: Bhima used his victory over Kichaka to reassure Draupadi and declared that anyone who solicited her, despite her virtues and excellent disposition, would meet the same fate as Kichaka. He wanted to convey that he would protect her from any further harm, and this victory would serve as a warning to others who might harass her. Reference 5: ""And saying this, Bhima of terrible prowess began to press with his feet the body of that wicked wight... those that solicit thee, endued as thou art with an excellent disposition and every virtue, will be slain by me even as this Kichaka hath been, O timid one."" Question 6: What was Draupadi's emotional state after Kichaka's defeat, and how did she react to the situation? Answer 6: After Kichaka's defeat, Draupadi's emotional distress was alleviated, and she experienced great delight. She called upon the guards of the dancing hall to witness Kichaka's fate, proudly declaring that he had been slain by her Gandharva husbands, thus indicating her triumph over her tormentor. Reference 6: ""And having caused Kichaka to be slain had her grief removed and experienced the greatest delight. And addressing the keepers of the dancing-hall, she said, 'Come ye and behold Kichaka who had violated after other people's wives lieth down here, slain by my Gandharva husbands.'"" Question 7: How did Bhima ultimately dispose of Kichaka's lifeless body after defeating him? Answer 7: Bhima, after defeating Kichaka and showing his lifeless body to Draupadi, proceeded to roll Kichaka's body on the ground. He demonstrated his physical dominance over Kichaka even after the battle had ended, emphasizing the finality of Kichaka's defeat. Reference 7: ""And endued with mighty energy that hero then addressed Draupadi, that foremost of all women, saying, 'Come princess of Panchala, and see what hath become of that lustful wretch!' And having accomplished that difficult task so highly agreeable to Krishna--having indeed slain Kichaka and thereby pacified his wrath, Bhima bade farewell to Krishna.""","[0.25893962383270264, -0.43357932567596436, -0.3115791380405426, 0.09795473515987396, 0.5154584050178528, -0.18159912526607513, 0.14812923967838287, 0.20463985204696655, 0.03618619218468666, 0.22138266265392303, -0.17131847143173218, -0.07234124094247818, 0.02933456562459469, 0.020580001175403595, 0.08455349504947662, -0.5543807148933411, -0.0556306466460228, 0.2855978012084961, 0.0840698853135109, 0.12031098455190659, 0.038476958870887756, -0.016048911958932877, -0.03308487311005592, 0.3231797218322754, -0.08870232105255127, -0.09398718923330307, -0.10747639834880829, 0.5405282378196716, 0.08438408374786377, -0.3357942998409271, 0.18984976410865784, -0.1849984973669052, -0.1608077883720398, 0.33892911672592163, -9.869306813925505e-05, -0.23134538531303406, 0.17495517432689667, -0.018960824236273766, 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And beholding Kichaka with every limb mangled, and lying like a tortoise dragged to dry ground from the water, all of them were overcome with exceeding fright, and the bristles of their bodies stood on end. And seeing him crushed all over by Bhima, like a Danava by Indra, they proceeded to take him outside, for performing his funeral obsequies. And then those persons of the Suta clan thus assembled together espied Krishna of faultless limbs hard by, who stood reclining on a pillar. And all the Kichakas assembled there, exclaimed, 'Let this unchaste woman be slain for whom Kichaka hath himself lost his life. Or, without slaying her here, let us cremate her with him that had lusted after her,--for it behoveth us to accomplish in every way what is agreeable to that deceased son of Suta.' And then they addressed Virata, saying, 'It is for her sake that Kichaka hath lost his life. Let him, therefore, be cremated along with her. It behoveth thee to grant this permission.' Thus addressed by them, king Virata, O monarch, knowing fully well the prowess of the Suta gave his assent to Sairindhri being burnt along with the Suta's son. And at this, the Kichakas approaching the frightened and stupefied Krishna of lotus-like eyes, seized her with violence. And binding that damsel of slender-waist and placing her upon the bier, they set out with great energy towards the cemetary. And, O king, while thus forcibly carried towards the cemetary by those sons of the Suta tribe, the blameless and chaste Krishna living under the protections of her lords, then wailed aloud for the help of her husbands, saying, 'Oh, let Jaya, and Jayanta, and Vijaya and Jayatsena, and Jayadvala listen to my words. The Sutas are taking me away. Let those illustrious Gandharvas endued with speed of hand, the clatter of whose cars is loud and the twang of whose bowstrings in the midst of the mighty conflict are heard like the roar of thunder, listen to my words,--the Sutas are taking me away!' ""Vaisampayana continued, 'Hearing those sorrowful words and lamentations of Krishna, Bhima, without a moment's reflection started up from his bed and said, 'I have heard, O Sairindhri the words thou hast spoken. Thou hast, therefore, O timid lady, no more fear at the hands of the Sutas. ""Vaisampayana continued, 'Having said this, the mighty-armed Bhima desirous of slaying the Kichakas, began to swell his body. And carefully changing his attire, he went out of the palace by a wrong egress. And climbing over a wall by the aid of a tree, he proceeded towards the cemetary whither the Kichakas had gone. And having leapt over the wall, and gone out of the excellent city, Bhima impetuously rushed to where the Sutas were. And, O monarch, proceeding towards the funeral pyre he beheld a large tree, tall as palmyra-palm, with gigantic shoulders and withered top. And that slayer of foes grasping with his arms that tree measuring ten Vyamas, uprooted it, even like an elephant, and placed it upon his shoulders. And taking up that tree with trunk and branches and measuring ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself, mace in hand. And by the impetus of his rush banians and peepals and Kinsukas falling down on the earth lay in clusters. And beholding that Gandharva approach them like a lion in fury, all the Sutas trembling with fear and greatly distressed, became panic-struck. And they addressed each other, saying, 'Lo, the powerful Gandharva cometh hither, filled with rage, and with an upraised tree in hand. Let Sairindhri, therefore, from whom this danger of ours hath arisen, be set free.' And beholding the tree that had been uprooted by Bhimasena, they set Draupadi free and ran breathlessly towards the city And seeing them run away, Bhima, that mighty son of the Wind-god, despatched, O foremost of kings, by means of that tree, a hundred and five of them unto the abode of Yama, like the wielder of the thunderbolt slaying the Danavas. And setting Draupadi free from her bonds, he then, O king, comforted her. And that mighty-armed and irrepressible Vrikodara, the son of Pandu, then addressed the distressed princess of Panchala with face bathed in tears, saying, 'Thus, O timid one, are they slain that wrong thee without cause. Return, O Krishna, to the city. Thou hast no longer any fear; I myself will go to the Virata's kitchen by another route.' ""Vaisampayana continued, 'It was thus, O Bharata, that a hundred and five of those Kichakas were slain. And their corpses lay on the ground, making the place look like a great forest overspread with uprooted trees after a hurricane. Thus fell those hundred and five Kichakas. And including Virata's general slain before, the slaughtered Sutas numbered one hundred and six. And beholding that exceedingly wonderful feat, men and women that assembled together, were filled with astonishment. And the power of speech, O Bharata, was suspended in every one.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXII ""Vaisampayana said, 'Then all the relatives of Kichaka, arriving at that place, beheld him there and began to wail aloud, surrounding him on all sides. And beholding Kichaka with every limb mangled, and lying like a tortoise dragged to dry ground from the water, all of them were overcome with exceeding fright, and the bristles of their bodies stood on end. And seeing him crushed all over by Bhima, like a Danava by Indra, they proceeded to take him outside, for performing his funeral obsequies. And then those persons of the Suta clan thus assembled together espied Krishna of faultless limbs hard by, who stood reclining on a pillar. And all the Kichakas assembled there, exclaimed, 'Let this unchaste woman be slain for whom Kichaka hath himself lost his life. Or, without slaying her here, let us cremate her with him that had lusted after her,--for it behoveth us to accomplish in every way what is agreeable to that deceased son of Suta.' And then they addressed Virata, saying, 'It is for her sake that Kichaka hath lost his life. Let him, therefore, be cremated along with her. It behoveth thee to grant this permission.' Thus addressed by them, king Virata, O monarch, knowing fully well the prowess of the Suta gave his assent to Sairindhri being burnt along with the Suta's son. And at this, the Kichakas approaching the frightened and stupefied Krishna of lotus-like eyes, seized her with violence. And binding that damsel of slender-waist and placing her upon the bier, they set out with great energy towards the cemetary. And, O king, while thus forcibly carried towards the cemetary by those sons of the Suta tribe, the blameless and chaste Krishna living under the protections of her lords, then wailed aloud for the help of her husbands, saying, 'Oh, let Jaya, and Jayanta, and Vijaya and Jayatsena, and Jayadvala listen to my words. The Sutas are taking me away. Let those illustrious Gandharvas endued with speed of hand, the clatter of whose cars is loud and the twang of whose bowstrings in the midst of the mighty conflict are heard like the roar of thunder, listen to my words,--the Sutas are taking me away!' ""Vaisampayana continued, 'Hearing those sorrowful words and lamentations of Krishna, Bhima, without a moment's reflection started up from his bed and said, 'I have heard, O Sairindhri the words thou hast spoken. Thou hast, therefore, O timid lady, no more fear at the hands of the Sutas. ""Vaisampayana continued, 'Having said this, the mighty-armed Bhima desirous of slaying the Kichakas, began to swell his body. And carefully changing his attire, he went out of the palace by a wrong egress. And climbing over a wall by the aid of a tree, he proceeded towards the cemetary whither the Kichakas had gone. And having leapt over the wall, and gone out of the excellent city, Bhima impetuously rushed to where the Sutas were. And, O monarch, proceeding towards the funeral pyre he beheld a large tree, tall as palmyra-palm, with gigantic shoulders and withered top. And that slayer of foes grasping with his arms that tree measuring ten Vyamas, uprooted it, even like an elephant, and placed it upon his shoulders. And taking up that tree with trunk and branches and measuring ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself, mace in hand. And by the impetus of his rush banians and peepals and Kinsukas falling down on the earth lay in clusters. And beholding that Gandharva approach them like a lion in fury, all the Sutas trembling with fear and greatly distressed, became panic-struck. And they addressed each other, saying, 'Lo, the powerful Gandharva cometh hither, filled with rage, and with an upraised tree in hand. Let Sairindhri, therefore, from whom this danger of ours hath arisen, be set free.' And beholding the tree that had been uprooted by Bhimasena, they set Draupadi free and ran breathlessly towards the city And seeing them run away, Bhima, that mighty son of the Wind-god, despatched, O foremost of kings, by means of that tree, a hundred and five of them unto the abode of Yama, like the wielder of the thunderbolt slaying the Danavas. And setting Draupadi free from her bonds, he then, O king, comforted her. And that mighty-armed and irrepressible Vrikodara, the son of Pandu, then addressed the distressed princess of Panchala with face bathed in tears, saying, 'Thus, O timid one, are they slain that wrong thee without cause. Return, O Krishna, to the city. Thou hast no longer any fear; I myself will go to the Virata's kitchen by another route.' ""Vaisampayana continued, 'It was thus, O Bharata, that a hundred and five of those Kichakas were slain. And their corpses lay on the ground, making the place look like a great forest overspread with uprooted trees after a hurricane. Thus fell those hundred and five Kichakas. And including Virata's general slain before, the slaughtered Sutas numbered one hundred and six. And beholding that exceedingly wonderful feat, men and women that assembled together, were filled with astonishment. And the power of speech, O Bharata, was suspended in every one.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the individuals that proposed burning Draupadi along with Kichaka's body, and why did they make this proposal? Answer 1: The individuals who proposed burning Draupadi along with Kichaka's body were the relatives of Kichaka. They made this proposal because they believed that Draupadi was responsible for Kichaka's death, and it was suggested as a form of retribution for his demise. Reference 1: ""And at this, the Kichakas approaching the frightened and stupefied Krishna of lotus-like eyes, seized her with violence. And binding that damsel of slender-waist and placing her upon the bier, they set out with great energy towards the cemetery."" Question 2: What did Draupadi do when she was forcibly taken by the Kichakas for her supposed role in Kichaka's death, and what plea did she make to her husbands? Answer 2: When Draupadi was forcibly taken by the Kichakas, she wailed aloud for the help of her husbands, Jaya, Jayanta, Vijaya, Jayatsena, and Jayadvala (alternate names for the Pandava brothers). She pleaded for their assistance and called upon them to rescue her from the Kichakas' grasp. Reference 2: ""And while thus forcibly carried towards the cemetery by those sons of the Suta tribe, the blameless and chaste Krishna living under the protections of her lords, then wailed aloud for the help of her husbands..."" Question 3: How did Bhima respond to Draupadi's plea for help, and what actions did he take to rescue her? Answer 3: Bhima immediately responded to Draupadi's plea for help by assuring her that he had heard her words and that she need not fear the Kichakas any longer. He proceeded to swell his body with anger and set out to rescue Draupadi from the Kichakas. Reference 3: ""Hearing those sorrowful words and lamentations of Krishna, Bhima, without a moment's reflection started up from his bed and said, 'I have heard, O Sairindhri, the words thou hast spoken."" Question 4: How did Bhima disguise himself and approach the situation where the Kichakas were taking Draupadi? Answer 4: Bhima disguised himself by changing his attire and carefully concealing his identity. He then left the palace through a different exit and climbed over a wall using a tree for support. In this covert manner, he approached the location where the Kichakas were taking Draupadi. Reference 4: ""And climbing over a wall by the aid of a tree, he proceeded towards the cemetery whither the Kichakas had gone."" Question 5: What weapon or object did Bhima use to confront the Kichakas and to what extent did he display his physical strength during the confrontation? Answer 5: Bhima used a large tree, measuring ten Vyamas, as his weapon to confront the Kichakas. He uprooted this massive tree and placed it upon his shoulders. Bhima displayed immense physical strength as he rushed towards the Kichakas with the tree, and the force of his charge caused trees like banians and peepals to fall as he passed by. Reference 5: ""And taking up that tree with trunk and branches and measuring ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself, mace in hand. And by the impetus of his rush banians and peepals and Kinsukas falling down on the earth lay in clusters."" Question 6: How did Bhima finally defeat the Kichakas and what was the fate of the Sutas who had taken Draupadi away? Answer 6: Bhima defeated the Kichakas by using the uprooted tree as his weapon. With this tree, he killed a hundred and five of the Sutas who had taken Draupadi away. Their corpses lay on the ground, and they met their demise at the hands of Bhima. Reference 6: ""And seeing them run away, Bhima, that mighty son of the Wind-god, despatched, O foremost of kings, by means of that tree, a hundred and five of them unto the abode of Yama, like the wielder of the thunderbolt slaying the Danavas.""","[0.31177935004234314, -0.1544877141714096, -0.26342007517814636, 0.08696283400058746, 0.2228488177061081, -0.01898108795285225, -0.00938159879297018, 0.2035183608531952, -0.18019719421863556, 0.3180284798145294, -0.3577519953250885, 0.2995758354663849, 0.33090341091156006, -0.4712617099285126, 0.21355779469013214, -0.3956685960292816, 0.03397693485021591, 0.03785468265414238, -0.07383647561073303, 0.1781940460205078, -0.1523171067237854, 0.26426148414611816, -0.26859724521636963, 0.26740720868110657, 0.05152490362524986, -0.05769427493214607, 0.04830973967909813, 0.5835775136947632, -0.08577536791563034, -0.38088420033454895, 0.137342631816864, -0.20362746715545654, -0.11221801489591599, 0.36005300283432007, -0.00010152983304578811, 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And in the city and the provinces it was generally bruited about that for bravery the king's Vallava and Kichaka were both mighty warriors. The wicked Kichaka, however, had been an oppressor of men and a dishonourer of other people's wives. And it was for this that wicked of sinful soul had been slain by the Gandharvas. And it was thus, O king, that people began to speak, from province to province of the invincible Kichaka, that slayer of hostile ranks. 'Meanwhile, the spies employed by Dhritarashtra's son, having searched various villages and towns and kingdoms and done all that they had been commanded to do and completed their examination, in the manner directed, of the countries indicated in their orders, returned to Nagarupa, gratified with at least one thing that they had learnt. And seeing Dhritarashtra's son king Duryodhana of the Kuru race seated in his court with Drona and Karna and Kripa, with the high-souled Bhishma, his own brothers, and those great warriors--the Trigartas, they addressed him, saying, 'O lord of men, great hath been the care always bestowed by us in the search after the sons of Pandu in that mighty forest. Searched have we through the solitary wilderness abounding with deer and other animals and overgrown with trees and creepers of diverse kind. Searched have we also in arbours of matted woods and plants and creepers of every species, but we have failed in discovering that track by which Pritha's son of irrepressible energy may have gone. Searched have we in these and other places for their foot-prints. Searched have we closely, O king, on mountain tops and in inaccessible fastnesses, in various kingdoms and provinces teeming with people, in encampments and cities. No trace have yet been found of the sons of Pandu. Good betide thee, O bull among men, it seems that they have perished without leaving a mark behind. O foremost of warriors, although we followed in the track of those warriors, yet, O best of men, we soon lost their footprints and do not know their present residence. O lord of men, for some time we followed in the wake of their charioteers. And making our inquiries duly, we truly ascertained what we desired to know. O slayer of foes, the charioteers reached Dwaravati without the sons of Pritha among them. O king, neither the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas. O bull of the Bharata race, we have not been able to discover either their track or their present abode. Salutations to thee, they are gone for good. We are acquainted with the disposition of the sons of Pandu and know something of the feats achieved by them. It behoveth thee, therefore, O lord of men, to give us instructions, O monarch, as to what we should next do in the search after the sons of Pandu. O hero, listen also to these agreeable words of ours, promising great good to thee. King Matsya's commander, Kichaka of wicked soul, by whom the Trigartas, O monarch, were repeatedly vanquished and slain with mighty force, now lieth low on the ground with all his brothers, slain, O monarch, by invisible Gandharvas during the hours of darkness, O thou of unfading glory. Having heard this delightful news about the discomfiture of our enemies, we have been exceedingly gratified, O Kauravya. Do thou now ordain what should next be done.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXV ""Vaisampayana said, 'At the slaughter of Kichaka and brothers, people, O king, thinking of this terrible feat, were filled with surprise. And in the city and the provinces it was generally bruited about that for bravery the king's Vallava and Kichaka were both mighty warriors. The wicked Kichaka, however, had been an oppressor of men and a dishonourer of other people's wives. And it was for this that wicked of sinful soul had been slain by the Gandharvas. And it was thus, O king, that people began to speak, from province to province of the invincible Kichaka, that slayer of hostile ranks. 'Meanwhile, the spies employed by Dhritarashtra's son, having searched various villages and towns and kingdoms and done all that they had been commanded to do and completed their examination, in the manner directed, of the countries indicated in their orders, returned to Nagarupa, gratified with at least one thing that they had learnt. And seeing Dhritarashtra's son king Duryodhana of the Kuru race seated in his court with Drona and Karna and Kripa, with the high-souled Bhishma, his own brothers, and those great warriors--the Trigartas, they addressed him, saying, 'O lord of men, great hath been the care always bestowed by us in the search after the sons of Pandu in that mighty forest. Searched have we through the solitary wilderness abounding with deer and other animals and overgrown with trees and creepers of diverse kind. Searched have we also in arbours of matted woods and plants and creepers of every species, but we have failed in discovering that track by which Pritha's son of irrepressible energy may have gone. Searched have we in these and other places for their foot-prints. Searched have we closely, O king, on mountain tops and in inaccessible fastnesses, in various kingdoms and provinces teeming with people, in encampments and cities. No trace have yet been found of the sons of Pandu. Good betide thee, O bull among men, it seems that they have perished without leaving a mark behind. O foremost of warriors, although we followed in the track of those warriors, yet, O best of men, we soon lost their footprints and do not know their present residence. O lord of men, for some time we followed in the wake of their charioteers. And making our inquiries duly, we truly ascertained what we desired to know. O slayer of foes, the charioteers reached Dwaravati without the sons of Pritha among them. O king, neither the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas. O bull of the Bharata race, we have not been able to discover either their track or their present abode. Salutations to thee, they are gone for good. We are acquainted with the disposition of the sons of Pandu and know something of the feats achieved by them. It behoveth thee, therefore, O lord of men, to give us instructions, O monarch, as to what we should next do in the search after the sons of Pandu. O hero, listen also to these agreeable words of ours, promising great good to thee. King Matsya's commander, Kichaka of wicked soul, by whom the Trigartas, O monarch, were repeatedly vanquished and slain with mighty force, now lieth low on the ground with all his brothers, slain, O monarch, by invisible Gandharvas during the hours of darkness, O thou of unfading glory. Having heard this delightful news about the discomfiture of our enemies, we have been exceedingly gratified, O Kauravya. Do thou now ordain what should next be done.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the general perception of Kichaka among the people after his death, and why did they consider him a formidable warrior? Answer 1: After Kichaka's death, people widely believed that he was a mighty warrior due to his reputation as a valiant fighter. However, they also regarded him as an oppressor of men and a dishonorer of other people's wives, which led to his ultimate downfall at the hands of the Gandharvas. Reference 1: ""At the slaughter of Kichaka and brothers, people, O king, thinking of this terrible feat, were filled with surprise. And in the city and the provinces it was generally bruited about that for bravery the king's Vallava and Kichaka were both mighty warriors. The wicked Kichaka, however, had been an oppressor of men and a dishonourer of other people's wives. And it was for this that wicked of sinful soul had been slain by the Gandharvas."" Question 2: What did the spies report to Duryodhana regarding their search for the sons of Pandu in the forest? Answer 2: The spies informed Duryodhana that they had diligently searched various villages, towns, kingdoms, and provinces in the forest. They had looked for footprints and tracks of the Pandava brothers but had been unable to find any trace of their presence. Despite their extensive efforts, they had lost the trail of the Pandavas and did not know their current whereabouts. Reference 2: ""Searched have we through the solitary wilderness abounding with deer and other animals and overgrown with trees and creepers of diverse kind... O best of men, we soon lost their footprints and do not know their present residence."" Question 3: What news did the spies bring about the charioteers who accompanied the Pandava brothers on their journey? Answer 3: The spies reported that they had followed the charioteers of the Pandava brothers and had inquired about their whereabouts. The charioteers had reached the city of Dwaravati, but the Pandava brothers were not among them. The spies could not find any trace of the Pandavas in that city. Reference 3: ""O slayer of foes, the charioteers reached Dwaravati without the sons of Pritha among them. O king, neither the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas."" Question 4: What did the spies suggest as the next course of action to King Duryodhana regarding the search for the sons of Pandu? Answer 4: The spies proposed to King Duryodhana that it seemed the sons of Pandu had perished without leaving any trace behind. They expressed their inability to find the Pandavas' track or current abode. They advised Duryodhana to give them further instructions on how to proceed in the search for the Pandavas. Reference 4: ""O lord of men, it seems that they have perished without leaving a mark behind... It behoveth thee, therefore, O lord of men, to give us instructions, O monarch, as to what we should next do in the search after the sons of Pandu.""","[0.23755259811878204, -0.09711911529302597, -0.3204915225505829, 0.03491637855768204, 0.5008308291435242, -0.24862152338027954, 0.08863835781812668, 0.1813828945159912, -0.16213373839855194, 0.1640060693025589, -0.10552211850881577, 0.3179510831832886, 0.32228097319602966, -0.6013913154602051, 0.3574845492839813, -0.11617464572191238, 0.06803695112466812, 0.06110663712024689, -0.07788864523172379, 0.06006576493382454, -0.265718013048172, 0.12997283041477203, -0.125299334526062, 0.2601713240146637, 0.0705602616071701, -0.13782666623592377, 0.08245619386434555, 0.613723874092102, -0.1918223649263382, -0.6111689209938049, 0.21227778494358063, -0.35647132992744446, -0.15274645388126373, 0.4114782512187958, -9.990808757720515e-05, 0.15454773604869843, 0.24629239737987518, -0.0508190356194973, -0.14883843064308167, 0.18294614553451538, 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And, O monarch, forcibly vanquished along with his relatives by the mighty Kichaka, king Susarman, eyeing Karna in askance, spoke these words unto Duryodhana, 'My kingdom hath many a time been forcibly invaded by the king of the Matsyas. The mighty Kichaka was that king's generalissimo. Crooked and wrathful and of wicked soul, of prowess famed over all the world, sinful in deeds and highly cruel, that wretch, however, hath been slain by the Gandharvas, Kichaka being dead, king Virata, shorn of pride and his refuge gone, will, I imagine, lose all courage I think, we ought now to invade that kingdom, if it pleases thee, O sinless one, as also the illustrious Karna and all the Kauravas. The accident that hath happened is, I imagine, a favourable one for us. Let us, therefore, repair to Virata's kingdom abounding in corn. We will appropriate his gems and other wealth of diverse kinds, and let us go to share with each other as regards his villages and kingdom. Or, invading his city by force, let us carry off by thousands his excellent kine of various species. Uniting, O king, the forces of the Kauravas and the Trigartas, let us lift his cattle in droves. Or, uniting our forces well, we will check his power by forcing him to sue for peace. Or, destroying his entire host, we will bring Matsya under subjection. Having brought him under subjection by just means, we will live in our kingdom happily, while thy power also will, without doubt, be enhanced.' Hearing these words of Susarman, Karna addressed the king, saying, 'Susarman hath spoken well; the opportunity is favourable and promises to be profitable to us. Therefore, if it pleases thee, O sinless one, let us, drawing up our forces in battle array and marshalling them in divisions, speedily set out. Or, let the expedition be managed as Saradwata's son Kripa, the preceptor Drona, and the wise and aged grandsire of the Kurus may think. Consulting with each other, let us, O lord of earth, speedily set out to attain our end. What business have we with the sons of Pandu, destitute as they are of wealth, might, and prowess? They have either disappeared for good or have gone to the abode of Yama? We will, O king, repair without anxiety to Virata's city, and plunder his cattle and other wealth of diverse kinds.' ""Vaisampayana continued, 'Accepting these words of Karna, the son of Surya, king Duryodhana speedily commanded his brother Dussasana, born immediately after him and always obedient to his wishes, saying, 'Consulting with the elders, array without delay, our forces. We will, with all the Kauravas go to the appointed place. Let also the mighty warrior, king Susarman, accompanied by a sufficient force with vehicles and animals, set out with the Trigartas for the dominions of Matsyas. And let Susarman proceed first, carefully concealing his intention. Following in their wake, we will set out the day after in close array, for the prosperous dominions of king Matsya. Let the Trigartas, however, suddenly repair to the city of Virata, and coming upon the cowherds, seize that immense wealth (of kine). We also marching in two divisions, will seize thousands of excellent kine furnished with auspicious marks.' ""Vaisampayana continued, 'Then, O Lord of earth, those warriors, the Trigartas, accompanied by their infantry of terrible prowess, marched towards the south-eastern direction, intending to wage hostilities with Virata from the desire of seizing his kine. And Susarman set out on the seventh day of the dark fortnight for seizing the kine. And then, O king, on the eighth day following of the dark fortnight, the Kauravas also accompanied by all their troops, began to seize the kine by thousands."" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXX ""Vaisampayana said, 'Discomfited before, O monarch, many a time and oft by Matsya's Suta Kichaka aided by the Matsyas and the Salyas, the mighty king of the Trigartas, Susarman, who owned innumerable cars, regarding the opportunity to be a favourable one, then spoke the following words without losing a moment. And, O monarch, forcibly vanquished along with his relatives by the mighty Kichaka, king Susarman, eyeing Karna in askance, spoke these words unto Duryodhana, 'My kingdom hath many a time been forcibly invaded by the king of the Matsyas. The mighty Kichaka was that king's generalissimo. Crooked and wrathful and of wicked soul, of prowess famed over all the world, sinful in deeds and highly cruel, that wretch, however, hath been slain by the Gandharvas, Kichaka being dead, king Virata, shorn of pride and his refuge gone, will, I imagine, lose all courage I think, we ought now to invade that kingdom, if it pleases thee, O sinless one, as also the illustrious Karna and all the Kauravas. The accident that hath happened is, I imagine, a favourable one for us. Let us, therefore, repair to Virata's kingdom abounding in corn. We will appropriate his gems and other wealth of diverse kinds, and let us go to share with each other as regards his villages and kingdom. Or, invading his city by force, let us carry off by thousands his excellent kine of various species. Uniting, O king, the forces of the Kauravas and the Trigartas, let us lift his cattle in droves. Or, uniting our forces well, we will check his power by forcing him to sue for peace. Or, destroying his entire host, we will bring Matsya under subjection. Having brought him under subjection by just means, we will live in our kingdom happily, while thy power also will, without doubt, be enhanced.' Hearing these words of Susarman, Karna addressed the king, saying, 'Susarman hath spoken well; the opportunity is favourable and promises to be profitable to us. Therefore, if it pleases thee, O sinless one, let us, drawing up our forces in battle array and marshalling them in divisions, speedily set out. Or, let the expedition be managed as Saradwata's son Kripa, the preceptor Drona, and the wise and aged grandsire of the Kurus may think. Consulting with each other, let us, O lord of earth, speedily set out to attain our end. What business have we with the sons of Pandu, destitute as they are of wealth, might, and prowess? They have either disappeared for good or have gone to the abode of Yama? We will, O king, repair without anxiety to Virata's city, and plunder his cattle and other wealth of diverse kinds.' ""Vaisampayana continued, 'Accepting these words of Karna, the son of Surya, king Duryodhana speedily commanded his brother Dussasana, born immediately after him and always obedient to his wishes, saying, 'Consulting with the elders, array without delay, our forces. We will, with all the Kauravas go to the appointed place. Let also the mighty warrior, king Susarman, accompanied by a sufficient force with vehicles and animals, set out with the Trigartas for the dominions of Matsyas. And let Susarman proceed first, carefully concealing his intention. Following in their wake, we will set out the day after in close array, for the prosperous dominions of king Matsya. Let the Trigartas, however, suddenly repair to the city of Virata, and coming upon the cowherds, seize that immense wealth (of kine). We also marching in two divisions, will seize thousands of excellent kine furnished with auspicious marks.' ""Vaisampayana continued, 'Then, O Lord of earth, those warriors, the Trigartas, accompanied by their infantry of terrible prowess, marched towards the south-eastern direction, intending to wage hostilities with Virata from the desire of seizing his kine. And Susarman set out on the seventh day of the dark fortnight for seizing the kine. And then, O king, on the eighth day following of the dark fortnight, the Kauravas also accompanied by all their troops, began to seize the kine by thousands."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was the king of the Trigartas, and why did he propose invading Virata's kingdom? Answer 1: The king of the Trigartas was Susarman. He proposed invading Virata's kingdom because the mighty Kichaka, who had been the generalissimo of Virata and a formidable adversary, had been slain by the Gandharvas. With Kichaka's death, Virata had lost his pride and protection, making it an opportune moment to invade Virata's kingdom and seize his wealth, particularly his cattle. Reference 1: ""'My kingdom hath many a time been forcibly invaded by the king of the Matsyas. The mighty Kichaka was that king's generalissimo... I think, we ought now to invade that kingdom, if it pleases thee, O sinless one, as also the illustrious Karna and all the Kauravas. The accident that hath happened is, I imagine, a favourable one for us.'"" Question 2: How did Karna respond to Susarman's proposal to invade Virata's kingdom? Answer 2: Karna supported Susarman's proposal and considered the opportunity to be favorable and profitable. He suggested that they should unite their forces, draw them up in battle array, and either plunder Virata's wealth or force him to submit. Karna believed that the sons of Pandu, who were destitute of wealth and power, were not a concern at that moment. Reference 2: ""Susarman hath spoken well; the opportunity is favourable and promises to be profitable to us. Therefore, if it pleases thee, O sinless one, let us, drawing up our forces in battle array and marshalling them in divisions, speedily set out... What business have we with the sons of Pandu, destitute as they are of wealth, might, and prowess?"" Question 3: How did Duryodhana respond to Susarman and Karna's suggestions? Answer 3: Duryodhana agreed with their plan and commanded his brother Dussasana to consult with the elders and prepare their forces. He instructed Susarman to proceed secretly with the Trigartas to Virata's city and seize the wealth, particularly the cattle. Duryodhana planned for the Kauravas to follow the Trigartas and seize thousands of excellent cattle. Reference 3: ""Accepting these words of Karna, the son of Surya, king Duryodhana speedily commanded his brother Dussasana... We will, with all the Kauravas go to the appointed place... The Trigartas, however, suddenly repair to the city of Virata, and coming upon the cowherds, seize that immense wealth (of kine)."" Question 4: What was the specific objective of the Trigartas when they marched towards Virata's kingdom? Answer 4: The Trigartas marched towards Virata's kingdom with the specific objective of seizing his vast wealth, particularly his cattle. They intended to wage hostilities with Virata in order to capture thousands of excellent cattle, considering it an opportune time to do so. Reference 4: ""Then, O Lord of earth, those warriors, the Trigartas, accompanied by their infantry of terrible prowess, marched towards the south-eastern direction, intending to wage hostilities with Virata from the desire of seizing his kine.""","[0.14230802655220032, -0.3791962265968323, -0.2511901557445526, -0.024523628875613213, 0.4632631540298462, -0.32331958413124084, -0.25201791524887085, 0.11096112430095673, -0.2376355528831482, 0.05059192329645157, -0.06637653708457947, 0.5279571413993835, 0.3314623534679413, -0.613118052482605, 0.2591134309768677, -0.11057811230421066, 0.038289573043584824, -0.014741993509232998, -0.17672878503799438, 0.10690724849700928, -0.13520513474941254, 0.150985449552536, -0.14949379861354828, 0.21287564933300018, -0.061418287456035614, -0.01531087327748537, -0.010429879650473595, 0.4014976918697357, -0.2978613078594208, -0.5324224829673767, -0.041165661066770554, -0.06465672701597214, 0.10060945153236389, 0.28228771686553955, -0.00010177530930377543, 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And both excited to fury and both desirous of having the king, the mighty Trigartas and the Matsyas, irrepressible in battle, sent up loud roars. And then the terrible and infuriate elephants ridden over by the skilful combatants of both sides were urged on with spiked clubs and hooks. And the encounter, O king, that took place when the sun was low in the horizon, between the infantry and cavalry and chariots and elephants of both parties, was like unto that of old between the gods and the Asuras, terrible and fierce and sufficient for making one's hair stand on end and calculated to increase the population of Yama's kingdom. And as the combatants rushed against one another, smiting and slashing, thick clouds of dust began to rise, so that nothing could be discovered. And covered with the dust raised by the contending armies, birds began to drop down on the earth. And the sun himself disappeared behind the thick cloud of arrows shot, and the firmament looked bright as if with myriads of the fireflies. And shifting their bows, the staves of which were decked with gold, from one hand to another, those heroes began to strike each other down, discharging their arrows right and left. And cars encountered cars, and foot-soldiers fought with foot-soldiers, and horse-men with horsemen, and elephants with mighty elephants. And they furiously encountered one another with swords and axes, bearded darts and javelins, and iron clubs. And although, O king, those mighty-armed warriors furiously assailed one another in that conflict, yet neither party succeeded in prevailing over the other. And severed heads, some with beautiful noses, some with upper lips deeply gashed, some decked with ear-rings, and some divided with wounds about the well-trimmed hair were seen rolling on the ground covered with dust. And soon the field of battle was overspread with the limbs of Kshatriya warriors, cut off by means of arrows and lying like trunks of Sala trees. And scattered over with heads decked in ear-rings, and sandal-besmeared arms looking like the bodies of snakes, the field of battle became exceedingly beautiful. And as cars encountered cars, and horsemen encountered horsemen, and foot-soldiers fought with foot-soldiers, and elephants met with elephants, the frightful dust soon became drenched with torrents of blood. And some amongst the combatants began to swoon away, and the warriors began to fight reckless of consideration of humanity, friendship and relationship. And both their course and sight obstructed by the arrowy shower, vultures began to alight on the ground. But although those strong-armed combatants furiously fought with one another, yet the heroes of neither party succeeded in routing their antagonists. And Satanika having slain a full hundred of the enemy and Visalaksha full four hundred, both those mighty warriors penetrated into the heart of the great Trigarta host. And having entered into the thick of the Trigarta host, those famous and mighty heroes began to deprive their antagonists of their senses by causing a closer conflict to set in--a conflict, in which the combatants seized one another by the hair and tore one another with their nails. And eyeing the point where the cars of the Trigartas had been mustered in strong numbers, those heroes at last directed their attack towards it. And that foremost of car-warriors, king Virata also, with Suryadatta in his van and Madiraksha in his rear, having destroyed in that conflict five hundred cars, eight hundred horses, and five warriors on great cars, displayed various skilful manoeuvres on his car on that field of battle. And at last the king came upon the ruler of the Trigartas mounted on a golden chariot. And those high-souled and powerful warriors, desirous of fighting, rushed roaring against each like two bulls in a cow-pen. Then that bull among men, irrepressible in battle, Susarman, the king of the Trigartas, challenged Matsya to a single combat on car. Then those warriors excited to fury rushed against each other on their cars and began to shower their arrows upon each other like clouds pouring torrents of rain. And enraged with each other, those fierce warriors, both skilled in weapons, both wielding swords and darts and maces, then moved about (on the field of battle) assailing each other with whetted arrows. Then king Virata pierced Susarman with ten shafts and each of his four horses also with five shafts. And Susarman also, irresistible in battle and conversant with fatal weapons, pierced king of Matsya with fifty whetted shafts. And then, O mighty monarch, in consequence of the dust on the field of battle, the soldiers of both Susarman and Matsya's king could not distinguish one another.'"" 1. ","Write 5 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXII ""Vaisampayana said, 'Marching out of the city, those heroic smiters the Matsyas, arrayed in order of battle, overtook the Trigartas when the sun had passed the meridian. And both excited to fury and both desirous of having the king, the mighty Trigartas and the Matsyas, irrepressible in battle, sent up loud roars. And then the terrible and infuriate elephants ridden over by the skilful combatants of both sides were urged on with spiked clubs and hooks. And the encounter, O king, that took place when the sun was low in the horizon, between the infantry and cavalry and chariots and elephants of both parties, was like unto that of old between the gods and the Asuras, terrible and fierce and sufficient for making one's hair stand on end and calculated to increase the population of Yama's kingdom. And as the combatants rushed against one another, smiting and slashing, thick clouds of dust began to rise, so that nothing could be discovered. And covered with the dust raised by the contending armies, birds began to drop down on the earth. And the sun himself disappeared behind the thick cloud of arrows shot, and the firmament looked bright as if with myriads of the fireflies. And shifting their bows, the staves of which were decked with gold, from one hand to another, those heroes began to strike each other down, discharging their arrows right and left. And cars encountered cars, and foot-soldiers fought with foot-soldiers, and horse-men with horsemen, and elephants with mighty elephants. And they furiously encountered one another with swords and axes, bearded darts and javelins, and iron clubs. And although, O king, those mighty-armed warriors furiously assailed one another in that conflict, yet neither party succeeded in prevailing over the other. And severed heads, some with beautiful noses, some with upper lips deeply gashed, some decked with ear-rings, and some divided with wounds about the well-trimmed hair were seen rolling on the ground covered with dust. And soon the field of battle was overspread with the limbs of Kshatriya warriors, cut off by means of arrows and lying like trunks of Sala trees. And scattered over with heads decked in ear-rings, and sandal-besmeared arms looking like the bodies of snakes, the field of battle became exceedingly beautiful. And as cars encountered cars, and horsemen encountered horsemen, and foot-soldiers fought with foot-soldiers, and elephants met with elephants, the frightful dust soon became drenched with torrents of blood. And some amongst the combatants began to swoon away, and the warriors began to fight reckless of consideration of humanity, friendship and relationship. And both their course and sight obstructed by the arrowy shower, vultures began to alight on the ground. But although those strong-armed combatants furiously fought with one another, yet the heroes of neither party succeeded in routing their antagonists. And Satanika having slain a full hundred of the enemy and Visalaksha full four hundred, both those mighty warriors penetrated into the heart of the great Trigarta host. And having entered into the thick of the Trigarta host, those famous and mighty heroes began to deprive their antagonists of their senses by causing a closer conflict to set in--a conflict, in which the combatants seized one another by the hair and tore one another with their nails. And eyeing the point where the cars of the Trigartas had been mustered in strong numbers, those heroes at last directed their attack towards it. And that foremost of car-warriors, king Virata also, with Suryadatta in his van and Madiraksha in his rear, having destroyed in that conflict five hundred cars, eight hundred horses, and five warriors on great cars, displayed various skilful manoeuvres on his car on that field of battle. And at last the king came upon the ruler of the Trigartas mounted on a golden chariot. And those high-souled and powerful warriors, desirous of fighting, rushed roaring against each like two bulls in a cow-pen. Then that bull among men, irrepressible in battle, Susarman, the king of the Trigartas, challenged Matsya to a single combat on car. Then those warriors excited to fury rushed against each other on their cars and began to shower their arrows upon each other like clouds pouring torrents of rain. And enraged with each other, those fierce warriors, both skilled in weapons, both wielding swords and darts and maces, then moved about (on the field of battle) assailing each other with whetted arrows. Then king Virata pierced Susarman with ten shafts and each of his four horses also with five shafts. And Susarman also, irresistible in battle and conversant with fatal weapons, pierced king of Matsya with fifty whetted shafts. And then, O mighty monarch, in consequence of the dust on the field of battle, the soldiers of both Susarman and Matsya's king could not distinguish one another.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the nature of the battle between the Trigartas and the Matsyas, and how did it progress? Answer 1: The battle between the Trigartas and the Matsyas was intense and fierce. Both sides, consisting of infantry, cavalry, chariots, and elephants, engaged in a furious conflict. The combat was described as being similar to the ancient battles between gods and Asuras, creating a hair-raising spectacle. The combatants fought with various weapons, including swords, axes, darts, and javelins, and the field became covered in dust, obscuring visibility. Despite the ferocity of the battle, neither side was able to gain a clear advantage over the other. Reference 1: ""'And as the combatants rushed against one another, smiting and slashing... furiously encountered one another with swords and axes, bearded darts and javelins, and iron clubs.'"" Question 2: How did Satanika and Visalaksha distinguish themselves in the battle, and what was the outcome of their actions? Answer 2: Satanika slew a hundred of the enemy warriors, while Visalaksha killed four hundred. These mighty warriors, displaying exceptional valor, penetrated deep into the heart of the Trigarta host. They engaged in close combat, seizing their opponents by the hair and tearing at each other with their nails. Ultimately, they directed their attack toward the Trigarta car division. Reference 2: ""Satanika having slain a full hundred of the enemy and Visalaksha full four hundred, both those mighty warriors penetrated into the heart of the great Trigarta host... in which the combatants seized one another by the hair and tore one another with their nails."" Question 3: Who initiated the single combat on car between King Virata and Susarman, and what were the events that followed? Answer 3: Susarman, the king of the Trigartas, initiated the single combat on car when he challenged King Virata of Matsya. Both warriors engaged in a fierce battle on their chariots, raining arrows upon each other. They were equally skilled in wielding swords, darts, and maces, and they moved about the battlefield, exchanging whetted arrows. King Virata pierced Susarman with ten arrows and his four horses with five arrows each. In return, Susarman, a formidable warrior, struck King Virata with fifty whetted arrows. Reference 3: ""Then that bull among men, irrepressible in battle, Susarman, the king of the Trigartas, challenged Matsya to a single combat on car... began to shower their arrows upon each other like clouds pouring torrents of rain."" Question 4: How did the battle affect the visibility on the battlefield? Answer 4: The battle had a significant impact on visibility on the battlefield. As the combatants rushed against each other and engaged in fierce combat, thick clouds of dust began to rise. The dust covered the battlefield to the extent that nothing could be seen clearly. It was so thick that even the sun was obscured, and the sky appeared bright as if filled with countless fireflies. Birds began to fall to the ground due to the dust, and vultures alighted on the battlefield. Reference 4: ""And as the combatants rushed against one another, smiting and slashing, thick clouds of dust began to rise, so that nothing could be discovered... and the firmament looked bright as if with myriads of the fireflies.""","[-0.02609197050333023, -0.45577865839004517, -0.25574544072151184, 0.11267829686403275, 0.5238600373268127, -0.1255009025335312, 0.08518698066473007, 0.2434091866016388, -0.2743857800960541, 0.08473031967878342, -0.14325480163097382, 0.27445799112319946, 0.31968584656715393, -0.6319607496261597, 0.33061498403549194, -0.23513752222061157, -0.11886876076459885, -0.04523392394185066, -0.3741225004196167, -0.017706414684653282, -0.07579661160707474, 0.14592821896076202, -0.1534494012594223, 0.2730461359024048, -0.15770654380321503, 0.12343825399875641, -0.014825076796114445, 0.3440651297569275, -0.055810097604990005, -0.5656858086585999, 0.08402879536151886, -0.2843644618988037, 0.1270064264535904, 0.405906081199646, -0.00010058922634925693, 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And then, dispelling the darkness the moon arose illumining the night and gladdening the hearts of the Kshatriya warriors. And when everything became visible, the battle once more began. And it raged on so furiously that the combatants could not distinguish one another. And then Trigarta's lord, Susarman with his younger brother, and accompanied by all his cars, rushed towards the king of Matsya. And descending from their cars, those bulls among Kshatriyas, the (royal) brothers, mace in hand, rushed furiously towards the cars of the foe. And the hostile hosts fiercely assailed each other with maces and swords and scimitars, battle-axes and bearded darts with keen edges and points of excellent temper. And king Susarman, the lord of the Trigartas having by his energy oppressed and defeated the whole army of the Matsyas, impetuously rushed towards Virata himself endued with great energy. And the two brothers having severally slain Virata's two steeds and his charioteer, as also those soldiers that protected his rear, took him captive alive, when deprived of his car. Then afflicting him sorely, like a lustful man afflicting a defenceless damsel, Susarman placed Virata on his own car, and speedily rushed out of the field. And when the powerful Virata, deprived of his car, was taken captive, the Matsyas, harrassed solely by the Trigartas, began to flee in fear in all directions. And beholding them panic-stricken, Kunti's son, Yudhishthira, addressed that subduer of foes, the mighty-armed Bhima, saying, 'The king of the Matsyas hath been taken by the Trigartas. Do thou, O mighty-armed one, rescue him, so that he may not fall under the power of the enemy. As we have lived happily in Virata's city, having every desire of ours gratified, it behoveth thee, O Bhimasena, to discharge that debt (by liberating the king).' Thereat Bhimasena replied, 'I will liberate him, O king, at thy command. Mark the feat I achieve (today) in battling with the foe, relying solely on the might of my arms. Do thou, O king, stay aside, along with our brothers and witness my prowess today. Uprooting this mighty tree of huge trunk looking like a mace, I will rout the enemy.' ""Vaisampayana continued, 'Beholding Bhima casting his eyes on that tree like a mad elephant, the heroic king Yudhishthira the just spake unto his brother, saying, 'Do not, O Bhima, commit such a rash act. Let the tree stand there. Thou must not achieve such feats in a super-human manner by means of that tree, for if thou dost, the people, O Bharata, will recognise thee and say, This is Bhima. Take thou, therefore, some human weapon such as a bow (and arrows), or a dart, or a sword, or a battle-axe. And taking therefore, O Bhima, some weapon that is human, liberate thou the king without giving anybody the means of knowing thee truly. The twins endued with great strength will defend thy wheels. Fighting together, O child, liberate the king of the Matsyas!' ""Vaisampayana continued, 'Thus addressed, the mighty Bhimasena endued with great speed, quickly took up an excellent bow and impetuously shot from it a shower of arrows, thick as the downpour of a rain-charged cloud. And Bhima then rushed furiously towards Susarman of terrible deeds, and assuring Virata with the words--O good king! said unto the lord of the Trigartas,--Stay! Stay! Seeing Bhima like unto Yama himself in his rear, saying, Stay! Stay! Do thou witness this mighty feat,--this combat that is at hand!--the bull among warriors, Susarman, seriously considered (the situation), and taking up his bow turned back, along with his brothers. Within the twinkling of an eye, Bhima destroyed those cars that sought to oppose him. And soon again hundreds of thousands of cars and elephants and horses and horsemen and brave and fierce bowmen were overthrown by Bhima in the very sight of Virata. And the hostile infantry also began to be slaughtered by the illustrious Bhima, mace in hand. And beholding that terrible onslaught, Susarman, irrepressible in fight, thought within himself, 'My brother seems to have already succumbed in the midst of his mighty host. Is my army going to be annihilated?' And drawing his bow-string to his ear Susarman then turned back and began to shoot keen-edged shafts incessantly. And seeing the Pandavas return to the charge on their car, the Matsya warriors of mighty host, urging on their steeds, shot excellent weapons for grinding the Trigarta soldiers. And Virata's son also, exceedingly exasperated began to perform prodigious fears of valour. And Kunti's son Yudhishthira slew a thousand (of the foe), and Bhima showed the abode of Yama unto seven thousand. And Nakula sent seven hundred (to their last account) by means of his shafts. And powerful Sahadeva also, commanded by Yudhishthira, slew three hundred brave warriors. And having slain such numbers, that fierce and mighty warrior, Yudhishthira, with weapons upraised, rushed against Susarman. And rushing impetuously at Susarman, that foremost of car-warriors, king Yudhishthira, assailed him with vollies of shafts. And Susarman also, in great rage, quickly pierced Yudhishthira with nine arrows, and each of his four steeds with four arrows. Then, O king, Kunti's son Bhima of quick movements, approaching Susarman crushed his steeds. And having slain also those soldiers that protected his rear, he dragged from the car his 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXIII ""Vaisampayana said, 'Then, O Bharata, when the world was enveloped in dust and the gloom of night, the warriors of both sides, without breaking the order of battle, desisted for a while. And then, dispelling the darkness the moon arose illumining the night and gladdening the hearts of the Kshatriya warriors. And when everything became visible, the battle once more began. And it raged on so furiously that the combatants could not distinguish one another. And then Trigarta's lord, Susarman with his younger brother, and accompanied by all his cars, rushed towards the king of Matsya. And descending from their cars, those bulls among Kshatriyas, the (royal) brothers, mace in hand, rushed furiously towards the cars of the foe. And the hostile hosts fiercely assailed each other with maces and swords and scimitars, battle-axes and bearded darts with keen edges and points of excellent temper. And king Susarman, the lord of the Trigartas having by his energy oppressed and defeated the whole army of the Matsyas, impetuously rushed towards Virata himself endued with great energy. And the two brothers having severally slain Virata's two steeds and his charioteer, as also those soldiers that protected his rear, took him captive alive, when deprived of his car. Then afflicting him sorely, like a lustful man afflicting a defenceless damsel, Susarman placed Virata on his own car, and speedily rushed out of the field. And when the powerful Virata, deprived of his car, was taken captive, the Matsyas, harrassed solely by the Trigartas, began to flee in fear in all directions. And beholding them panic-stricken, Kunti's son, Yudhishthira, addressed that subduer of foes, the mighty-armed Bhima, saying, 'The king of the Matsyas hath been taken by the Trigartas. Do thou, O mighty-armed one, rescue him, so that he may not fall under the power of the enemy. As we have lived happily in Virata's city, having every desire of ours gratified, it behoveth thee, O Bhimasena, to discharge that debt (by liberating the king).' Thereat Bhimasena replied, 'I will liberate him, O king, at thy command. Mark the feat I achieve (today) in battling with the foe, relying solely on the might of my arms. Do thou, O king, stay aside, along with our brothers and witness my prowess today. Uprooting this mighty tree of huge trunk looking like a mace, I will rout the enemy.' ""Vaisampayana continued, 'Beholding Bhima casting his eyes on that tree like a mad elephant, the heroic king Yudhishthira the just spake unto his brother, saying, 'Do not, O Bhima, commit such a rash act. Let the tree stand there. Thou must not achieve such feats in a super-human manner by means of that tree, for if thou dost, the people, O Bharata, will recognise thee and say, This is Bhima. Take thou, therefore, some human weapon such as a bow (and arrows), or a dart, or a sword, or a battle-axe. And taking therefore, O Bhima, some weapon that is human, liberate thou the king without giving anybody the means of knowing thee truly. The twins endued with great strength will defend thy wheels. Fighting together, O child, liberate the king of the Matsyas!' ""Vaisampayana continued, 'Thus addressed, the mighty Bhimasena endued with great speed, quickly took up an excellent bow and impetuously shot from it a shower of arrows, thick as the downpour of a rain-charged cloud. And Bhima then rushed furiously towards Susarman of terrible deeds, and assuring Virata with the words--O good king! said unto the lord of the Trigartas,--Stay! Stay! Seeing Bhima like unto Yama himself in his rear, saying, Stay! Stay! Do thou witness this mighty feat,--this combat that is at hand!--the bull among warriors, Susarman, seriously considered (the situation), and taking up his bow turned back, along with his brothers. Within the twinkling of an eye, Bhima destroyed those cars that sought to oppose him. And soon again hundreds of thousands of cars and elephants and horses and horsemen and brave and fierce bowmen were overthrown by Bhima in the very sight of Virata. And the hostile infantry also began to be slaughtered by the illustrious Bhima, mace in hand. And beholding that terrible onslaught, Susarman, irrepressible in fight, thought within himself, 'My brother seems to have already succumbed in the midst of his mighty host. Is my army going to be annihilated?' And drawing his bow-string to his ear Susarman then turned back and began to shoot keen-edged shafts incessantly. And seeing the Pandavas return to the charge on their car, the Matsya warriors of mighty host, urging on their steeds, shot excellent weapons for grinding the Trigarta soldiers. And Virata's son also, exceedingly exasperated began to perform prodigious fears of valour. And Kunti's son Yudhishthira slew a thousand (of the foe), and Bhima showed the abode of Yama unto seven thousand. And Nakula sent seven hundred (to their last account) by means of his shafts. And powerful Sahadeva also, commanded by Yudhishthira, slew three hundred brave warriors. And having slain such numbers, that fierce and mighty warrior, Yudhishthira, with weapons upraised, rushed against Susarman. And rushing impetuously at Susarman, that foremost of car-warriors, king Yudhishthira, assailed him with vollies of shafts. And Susarman also, in great rage, quickly pierced Yudhishthira with nine arrows, and each of his four steeds with four arrows. Then, O king, Kunti's son Bhima of quick movements, approaching Susarman crushed his steeds. And having slain also those soldiers that protected his rear, he dragged from the car his Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What happened when the battle paused due to dust and darkness? Answer 1: When the battle paused due to the enveloping dust and darkness, both sides, without breaking their formation, took a momentary break. The warriors waited for the moon to rise and dispel the darkness so they could continue the battle. Reference 1: ""Then, O Bharata, when the world was enveloped in dust and the gloom of night, the warriors of both sides, without breaking the order of battle, desisted for a while."" Question 2: How did Susarman and his younger brother engage in combat with the king of Matsya, Virata? Answer 2: Susarman and his younger brother, both armed with maces, descended from their chariots and engaged in combat with the king of Matsya, Virata. They rushed furiously toward Virata's chariot, aiming to defeat him. Reference 2: ""And then Trigarta's lord, Susarman with his younger brother, and accompanied by all his cars, rushed towards the king of Matsya... took him captive alive, when deprived of his car."" Question 3: What was Bhima's initial plan to rescue King Virata when he was captured by Susarman? Answer 3: Initially, Bhima planned to uproot a mighty tree and use it as a weapon to rescue King Virata. He intended to achieve this feat relying solely on the strength of his arms. Reference 3: ""'Uprooting this mighty tree of huge trunk looking like a mace, I will rout the enemy.'"" Question 4: How did Yudhishthira advise Bhima to rescue King Virata? Answer 4: Yudhishthira advised Bhima not to commit a rash act by uprooting a tree but to use a human weapon instead. He suggested that Bhima should take up a bow and arrows, a dart, a sword, or a battle-axe to liberate King Virata without revealing his true identity. The twins, Nakula and Sahadeva, would protect Bhima's chariot during the rescue. Reference 4: ""Do not, O Bhima, commit such a rash act. Let the tree stand there... liberate thou the king of the Matsyas!"" Question 5: How did Bhima ultimately rescue King Virata from Susarman? Answer 5: Bhima, following Yudhishthira's advice, quickly took up an excellent bow and showered a thick hail of arrows upon the battlefield. He then rushed toward Susarman, who had captured King Virata. Seeing Bhima's approach, Susarman turned back and retreated with his brothers. Bhima destroyed the cars opposing him and slew countless soldiers, ultimately rescuing King Virata. Reference 5: ""Then afflicting him sorely, like a lustful man afflicting a defenceless damsel, Susarman placed Virata on his own car, and speedily rushed out of the field... and soon again hundreds of thousands of cars and elephants and horses and horsemen and brave and fierce bowmen were overthrown by Bhima in the very sight of Virata."" Question 6: How did King Virata's son contribute to the battle? Answer 6: King Virata's son, exasperated by the situation, displayed great valor and fought fiercely in the battle. He actively participated in the combat, performing prodigious feats of bravery alongside the Pandavas. Reference 6: ""And Virata's son also, exceedingly exasperated began to perform prodigious feats of valor.""","[0.12494339048862457, -0.42670509219169617, -0.25227245688438416, 0.17908349633216858, 0.4298684298992157, -0.1827104538679123, -0.0017936144722625613, 0.18234416842460632, -0.2416774332523346, 0.04145027697086334, -0.20639583468437195, 0.1404036283493042, 0.3366668224334717, -0.602013349533081, 0.26913750171661377, -0.19773806631565094, -0.16172759234905243, -0.0798085555434227, -0.14543171226978302, 0.030096987262368202, 0.02584242634475231, 0.14105935394763947, -0.1900581419467926, 0.3402997851371765, -0.1354243904352188, 0.06619561463594437, 0.03807954117655754, 0.5089836120605469, -0.06950502097606659, -0.643019437789917, 0.1907442808151245, -0.16482709348201752, 0.19024190306663513, 0.37170952558517456, -0.00010035850573331118, -0.10555199533700943, 0.13890299201011658, -0.04487648978829384, -0.0901305302977562, 0.3558628559112549, 0.09087435901165009, 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her eye-lashes slightly curved, and her form endued with every grace, hastily repaired to the dancing-hall like a flash of lightning rushing towards a mass of dark clouds. And the faultless and auspicious daughter of Virata, of fine teeth and slender-waist, of thighs close unto each other and each like the trunk of an elephant, her person embellished with an excellent garland, sought the son of Pritha like a she-elephant seeking her mate. And like unto a precious gem or the very embodiment of prosperity of Indra, of exceeding beauty and large eyes, that charming and adored and celebrated damsel saluted Arjuna. And saluted by her, Partha asked that maiden of close thighs and golden complexion, saying 'What brings thee hither, a damsel decked in a necklace of gold? Why art thou in such a hurry, O gazelle-eyed maiden? Why is thy face, O beauteous lady, so cheerless? Tell me all this without delay!' ""Vaisampayana continued, 'Beholding, O king, his friend, the princess of large-eyes (in that plight), her friend (Arjuna) cheerfully enquired of her (in these words) the cause of her arrival there and then. And having approached that bull among men, the princess, standing in the midst of her female attendants, the displaying proper modesty , addressed him, saying, 'The kine of this realm, O Vrihannala, are being driven away by the Kurus, and it is to conquer them that my brother will set out bow in hand. Not long ago his own charioteer was slain in battle, and there is none equal unto the one slain that can act as my brother's charioteer. And unto him striving to obtain a charioteer, Sairindhri, O Vrihannala, hath spoken about thy skill in the management of steeds. Thou wert formerly the favourite charioteer of Arjuna, and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth. Do thou, therefore, O Vrihannala, act as the charioteer of my brother. (By this time) our kine have surely been driven away by the Kurus to a great distance. Requested by me if thou dost not act up to my words, I who am asking this service of thee out of affection, will give up my life!' Thus addressed by this friend of graceful hips, that oppressor of foes, endued with immeasurable prowess, went into the prince's presence. And like unto a she-elephant running after her young one, the princess possessed of large eyes followed that hero advancing with hasty steps like unto an elephant with rent temples. And beholding him from a distance, the prince himself said, 'With thee as his charioteer, Dhananjaya the son of Kunti had gratified Agni at the Khandava forest and subjugated the whole world! The Sairindhri hath spoken of thee to me. She knoweth the Pandavas. Do thou, therefore, O Vrihannala, hold, as thou didst, the reins of my steeds, desirous as I am of righting with the Kurus and rescuing my bovine wealth. Thou wert formerly the beloved charioteer of Arjuna and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth!' Thus addressed, Vrihannala replied unto the prince, saying, 'What ability have I to act as a charioteer in the field of battle? If it is song or dance of musical instruments or such other things, I can entertain thee therewith, but where is my skill for becoming a charioteer?' ""Uttara said, 'O Vrihannala, be thou a singer or a dancer, hold thou (for the present), without loss of time, the reins of my excellent steeds, mounting upon my car!' ""Vaisampayana continued, 'Although that oppressor of foes, the son of Pandu, was acquainted with everything, yet in the presence of Uttara, he began to make many mistakes for the sake of fun. And when he sought to put the coat of mail on his body by raising it upwards, the large-eyed maidens, beholding it, burst out into a loud laughter. And seeing him quite ignorant of putting on armour, Uttara himself equipped Vrihannala with a costly coat of mail. And casing his own person in an excellent armour of solar effulgence, and hoisting his standard bearing the figure of a lion, the prince caused Vrihannala to become his charioteer. And with Vrihannala to hold his reins, the hero set out, taking with him many costly bows and a large number of beautiful arrows. And his friend, Uttara and her maidens then said unto Vrihannala, 'Do thou, O Vrihannala, bring for our dolls (when thou comest back) various kinds of good and fine cloths after vanquishing the Kurus assembled for battle of whom Bhishma and Drona are foremost!' Thus addressed, Partha the son of Pandu, in a voice deep as the roar of the clouds, smilingly said unto that bevy of fair maidens. If, thus 'Uttara can vanquish those mighty warriors in battle, I will certainly bring excellent and beautiful cloths.' ""Vaisampayana continued, 'Having said these words, the heroic Arjuna urged the steeds towards the Kuru army over which floated innumerable flags. Just, however, as they were starting elderly dames and maidens, and Brahmanas of rigid vows, beholding Uttara seated on his excellent car with Vrihannala as charioteer and under that great banner hoisted on high, walked round the car to bless the hero. And the women said, 'Let the victory that Arjuna treading like a bull had achieved of old on the occasion of burning the forest of Khandava, be thine, O Vrihannala, when thou encounterest the Kurus today with prince Uttara.'"" 1. ","Write 7 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXVII ""Vaisampayana said, 'Thus despatched by her elder brother, the far-famed daughter of king Matsya, adorned with a golden necklace, ever obedient to her brother and possessed of a waist slender as that of the wasp, endued with the splendour of Lakshmi herself, decked with the plumes of the peacock of slender make and graceful limbs, her hips encircled by a zone of pearls, her eye-lashes slightly curved, and her form endued with every grace, hastily repaired to the dancing-hall like a flash of lightning rushing towards a mass of dark clouds. And the faultless and auspicious daughter of Virata, of fine teeth and slender-waist, of thighs close unto each other and each like the trunk of an elephant, her person embellished with an excellent garland, sought the son of Pritha like a she-elephant seeking her mate. And like unto a precious gem or the very embodiment of prosperity of Indra, of exceeding beauty and large eyes, that charming and adored and celebrated damsel saluted Arjuna. And saluted by her, Partha asked that maiden of close thighs and golden complexion, saying 'What brings thee hither, a damsel decked in a necklace of gold? Why art thou in such a hurry, O gazelle-eyed maiden? Why is thy face, O beauteous lady, so cheerless? Tell me all this without delay!' ""Vaisampayana continued, 'Beholding, O king, his friend, the princess of large-eyes (in that plight), her friend (Arjuna) cheerfully enquired of her (in these words) the cause of her arrival there and then. And having approached that bull among men, the princess, standing in the midst of her female attendants, the displaying proper modesty , addressed him, saying, 'The kine of this realm, O Vrihannala, are being driven away by the Kurus, and it is to conquer them that my brother will set out bow in hand. Not long ago his own charioteer was slain in battle, and there is none equal unto the one slain that can act as my brother's charioteer. And unto him striving to obtain a charioteer, Sairindhri, O Vrihannala, hath spoken about thy skill in the management of steeds. Thou wert formerly the favourite charioteer of Arjuna, and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth. Do thou, therefore, O Vrihannala, act as the charioteer of my brother. (By this time) our kine have surely been driven away by the Kurus to a great distance. Requested by me if thou dost not act up to my words, I who am asking this service of thee out of affection, will give up my life!' Thus addressed by this friend of graceful hips, that oppressor of foes, endued with immeasurable prowess, went into the prince's presence. And like unto a she-elephant running after her young one, the princess possessed of large eyes followed that hero advancing with hasty steps like unto an elephant with rent temples. And beholding him from a distance, the prince himself said, 'With thee as his charioteer, Dhananjaya the son of Kunti had gratified Agni at the Khandava forest and subjugated the whole world! The Sairindhri hath spoken of thee to me. She knoweth the Pandavas. Do thou, therefore, O Vrihannala, hold, as thou didst, the reins of my steeds, desirous as I am of righting with the Kurus and rescuing my bovine wealth. Thou wert formerly the beloved charioteer of Arjuna and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth!' Thus addressed, Vrihannala replied unto the prince, saying, 'What ability have I to act as a charioteer in the field of battle? If it is song or dance of musical instruments or such other things, I can entertain thee therewith, but where is my skill for becoming a charioteer?' ""Uttara said, 'O Vrihannala, be thou a singer or a dancer, hold thou (for the present), without loss of time, the reins of my excellent steeds, mounting upon my car!' ""Vaisampayana continued, 'Although that oppressor of foes, the son of Pandu, was acquainted with everything, yet in the presence of Uttara, he began to make many mistakes for the sake of fun. And when he sought to put the coat of mail on his body by raising it upwards, the large-eyed maidens, beholding it, burst out into a loud laughter. And seeing him quite ignorant of putting on armour, Uttara himself equipped Vrihannala with a costly coat of mail. And casing his own person in an excellent armour of solar effulgence, and hoisting his standard bearing the figure of a lion, the prince caused Vrihannala to become his charioteer. And with Vrihannala to hold his reins, the hero set out, taking with him many costly bows and a large number of beautiful arrows. And his friend, Uttara and her maidens then said unto Vrihannala, 'Do thou, O Vrihannala, bring for our dolls (when thou comest back) various kinds of good and fine cloths after vanquishing the Kurus assembled for battle of whom Bhishma and Drona are foremost!' Thus addressed, Partha the son of Pandu, in a voice deep as the roar of the clouds, smilingly said unto that bevy of fair maidens. If, thus 'Uttara can vanquish those mighty warriors in battle, I will certainly bring excellent and beautiful cloths.' ""Vaisampayana continued, 'Having said these words, the heroic Arjuna urged the steeds towards the Kuru army over which floated innumerable flags. Just, however, as they were starting elderly dames and maidens, and Brahmanas of rigid vows, beholding Uttara seated on his excellent car with Vrihannala as charioteer and under that great banner hoisted on high, walked round the car to bless the hero. And the women said, 'Let the victory that Arjuna treading like a bull had achieved of old on the occasion of burning the forest of Khandava, be thine, O Vrihannala, when thou encounterest the Kurus today with prince Uttara.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is the far-famed daughter of King Matsya who comes to seek Arjuna's help? Answer 1: The far-famed daughter of King Matsya who seeks Arjuna's help is not named in the passage. She is referred to as the princess of large-eyes and is the sister of Uttara, the prince who approaches Arjuna. Reference 1: ""Thus despatched by her elder brother, the far-famed daughter of king Matsya... hastily repaired to the dancing-hall..."" Question 2: How does the princess describe the reason for her brother's departure with Arjuna? Answer 2: The princess explains that her brother, Prince Uttara, is leaving with Arjuna because the Kurus are driving away the kine (cattle) of their realm, and her brother needs Arjuna's help to confront the Kurus in battle. Reference 2: ""The kine of this realm, O Vrihannala, are being driven away by the Kurus, and it is to conquer them that my brother will set out bow in hand."" Question 3: What request does the princess make of Arjuna? Answer 3: The princess requests Arjuna to act as her brother's charioteer. She believes that Arjuna's skill in charioteering will be crucial in the battle against the Kurus who have taken their cattle. Reference 3: ""Do thou, therefore, O Vrihannala, act as the charioteer of my brother."" Question 4: How does Arjuna initially respond to the princess's request? Answer 4: Arjuna initially expresses doubt about his ability to act as a charioteer in a battle. He suggests that he can entertain them with song, dance, or music but is unsure of his skills as a charioteer. Reference 4: ""What ability have I to act as a charioteer in the field of battle? If it is song or dance of musical instruments or such other things, I can entertain thee therewith, but where is my skill for becoming a charioteer?"" Question 5: What assurance does Prince Uttara give Arjuna to convince him to become his charioteer? Answer 5: Prince Uttara assures Arjuna that he has witnessed his charioteering skills when Arjuna was the charioteer of Arjuna (referring to their earlier incognito period). Uttara expresses confidence in Arjuna's abilities and requests him to hold the reins of his steeds. Reference 5: ""Thou wert formerly the beloved charioteer of Arjuna and it was with thee that that bull among the sons of Pandu had alone subjugated the whole earth!"" Question 6: How does Arjuna prepare for the battle as he sets out with Prince Uttara? Answer 6: Arjuna equips himself with a costly coat of mail and arms. He hoists a standard bearing the figure of a lion. He also prepares to bring various kinds of fine cloths for Uttara's dolls if Uttara can vanquish the Kurus in battle. Reference 6: ""And casing his own person in an excellent armour of solar effulgence, and hoisting his standard bearing the figure of a lion... 'I will certainly bring excellent and beautiful cloths.'"" Question 7: What blessings and wishes are conveyed to Arjuna and Vrihannala as they depart for the battle? Answer 7: As Arjuna and Vrihannala prepare to depart for battle, elderly dames, maidens, and Brahmanas bless them and express the hope that Arjuna will achieve victory similar to what he had accomplished when burning the Khandava forest. They wish for their victory in the battle against the Kurus. Reference 7: ""Let the victory that Arjuna treading like a bull had achieved of old on the occasion of burning the forest of Khandava, be thine, O Vrihannala, when thou encounterest the Kurus today with Prince Uttara.""","[0.14009323716163635, -0.2748943865299225, -0.3137948513031006, 0.3407759964466095, 0.3104363977909088, -0.16553817689418793, -0.04116326570510864, 0.36435869336128235, -0.3706119656562805, 0.16298311948776245, 0.015049617737531662, 0.177448108792305, 0.29399824142456055, -0.38417863845825195, 0.29915550351142883, -0.32486289739608765, 0.05253521725535393, 0.08911845088005066, -0.07718716561794281, 0.07007578760385513, -0.0003015357069671154, 0.18047180771827698, -0.23041526973247528, 0.3421308398246765, 0.09389287978410721, -0.08084704726934433, 0.03416583314538002, 0.40314486622810364, -0.08831465989351273, -0.48269855976104736, 0.08251378685235977, -0.32722508907318115, -0.0562908761203289, 0.04334105923771858, -0.00010011096310336143, -0.1488710343837738, 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Whose is this excellent bow of good sides and easy hold, on the staff of which shine golden elephants of such brightness? Whose is this excellent bow, adorned with three scores of Indragoapkas of pure gold, placed on the back of the staff at proper intervals? Whose is this excellent bow, furnished with three golden suns of great effulgence, blazing forth with such brilliancy? Whose is this beautiful bow which is variegated with gold and gems, and on which are golden insects set with beautiful stones? Whose are these arrows furnished with wing around, numbering a thousand, having golden heads, and cased in golden quivers? Who owneth these large shafts, so thick, furnished with vulturine wings whetted on stone, yellowish in hue, sharp-pointed, well-tempered, and entirely made of iron? Whose is this sable quiver, bearing five images of tigers, which holdeth shafts intermixed with boar-eared arrows altogether numbering ten? Whose are these seven hundred arrows, long and thick, capable of drinking (the enemy's) blood, and looking like the crescent-shaped moon? Whose are these gold-crested arrows whetted on stones, the lower halves of which are well-furnished with wings of the hue of parrots' feather and the upper halves, of well-tempered steels? Whose is this excellent sword irresistible, and terrible to adversaries, with the mark of a toad on it, and pointed like a toad's head? Cased in variegated sheath of tiger-skin, whose is this large sword of excellent blade and variegated with gold and furnished with tinkling bells? Whose is this handsome scimitar of polished blade and golden hilt? Manufactured in the country of the Nishadas, irresistible, incapable of being broken, whose is this sword of polished blade in a scabbard of cow-skin? Whose is this beautiful and long sword, sable in hue as the sky, mounted with gold, well-tempered, and cased in a sheath of goat-skin? Who owneth this heavy, well-tempered, and broad sword, just longer than the breadth of thirty fingers, polished by constant clash with other's weapons and kept in a case of gold, bright as fire? Whose is this beautiful scimitar of sable blade covered with golden bosses, capable of cutting through the bodies of adversaries, whose touch is as fatal as that of a venomous snake which is irresistible and exciteth the terror of foes? Asked by me, O Vrihannala, do thou answer me truly. Great is my wonder at the sight of all these excellent objects.'"" 1. ","Write 3 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLII ""Uttara said, 'To what warrior of fame doth this excellent bow belong, on which are a hundred golden bosses and which hath such radiant ends? Whose is this excellent bow of good sides and easy hold, on the staff of which shine golden elephants of such brightness? Whose is this excellent bow, adorned with three scores of Indragoapkas of pure gold, placed on the back of the staff at proper intervals? Whose is this excellent bow, furnished with three golden suns of great effulgence, blazing forth with such brilliancy? Whose is this beautiful bow which is variegated with gold and gems, and on which are golden insects set with beautiful stones? Whose are these arrows furnished with wing around, numbering a thousand, having golden heads, and cased in golden quivers? Who owneth these large shafts, so thick, furnished with vulturine wings whetted on stone, yellowish in hue, sharp-pointed, well-tempered, and entirely made of iron? Whose is this sable quiver, bearing five images of tigers, which holdeth shafts intermixed with boar-eared arrows altogether numbering ten? Whose are these seven hundred arrows, long and thick, capable of drinking (the enemy's) blood, and looking like the crescent-shaped moon? Whose are these gold-crested arrows whetted on stones, the lower halves of which are well-furnished with wings of the hue of parrots' feather and the upper halves, of well-tempered steels? Whose is this excellent sword irresistible, and terrible to adversaries, with the mark of a toad on it, and pointed like a toad's head? Cased in variegated sheath of tiger-skin, whose is this large sword of excellent blade and variegated with gold and furnished with tinkling bells? Whose is this handsome scimitar of polished blade and golden hilt? Manufactured in the country of the Nishadas, irresistible, incapable of being broken, whose is this sword of polished blade in a scabbard of cow-skin? Whose is this beautiful and long sword, sable in hue as the sky, mounted with gold, well-tempered, and cased in a sheath of goat-skin? Who owneth this heavy, well-tempered, and broad sword, just longer than the breadth of thirty fingers, polished by constant clash with other's weapons and kept in a case of gold, bright as fire? Whose is this beautiful scimitar of sable blade covered with golden bosses, capable of cutting through the bodies of adversaries, whose touch is as fatal as that of a venomous snake which is irresistible and exciteth the terror of foes? Asked by me, O Vrihannala, do thou answer me truly. Great is my wonder at the sight of all these excellent objects.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What is the significance of the bow adorned with a hundred golden bosses and radiant ends? Answer 1: The bow adorned with a hundred golden bosses and radiant ends belongs to Arjuna, one of the Pandava princes. It is a remarkable bow, known for its exquisite craftsmanship and extraordinary features. Reference 1: ""Uttara said, 'To what warrior of fame doth this excellent bow belong, on which are a hundred golden bosses and which hath such radiant ends?'"" Question 2: Whose sword bears the mark of a toad and is described as irresistible and terrible to adversaries? Answer 2: The sword with the mark of a toad and described as irresistible and terrible to adversaries belongs to Arjuna. It is one of his formidable weapons. Reference 2: ""Whose is this excellent sword irresistible, and terrible to adversaries, with the mark of a toad on it, and pointed like a toad's head?"" Question 3: Who owns the scimitar manufactured in the country of the Nishadas, which is described as irresistible and unbreakable? Answer 3: The scimitar manufactured in the country of the Nishadas, described as irresistible and incapable of being broken, belongs to Arjuna. It is one of his renowned weapons. Reference 3: ""Manufactured in the country of the Nishadas, irresistible, incapable of being broken, whose is this sword of polished blade in a scabbard of cow-skin?""","[0.26333045959472656, -0.0003684279217850417, -0.24527567625045776, 0.2274678349494934, 0.11630208045244217, -0.2423168569803238, 0.12336369603872299, 0.2669556438922882, -0.002363121835514903, 0.19228185713291168, -0.11071407049894333, 0.48018592596054077, 0.3670482337474823, -0.41967859864234924, 0.30837786197662354, -0.13787749409675598, 0.032201047986745834, 0.11389871686697006, -0.6066976189613342, 0.014594240114092827, 0.03816188871860504, 0.23365120589733124, -0.2826375961303711, 0.4114212989807129, -0.010002602823078632, 0.1833346039056778, 0.13891193270683289, 0.23960191011428833, -0.3467128276824951, -0.4000466763973236, 0.17034849524497986, -0.13698330521583557, -0.1656508594751358, 0.07090650498867035, -0.00010280621063429862, -0.25261420011520386, 0.20456147193908691, 0.04891476035118103, 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Embellished with gold, this Gandiva, the highest and largest of all weapons belonged to Arjuna. Alone equal unto a hundred thousand weapons, and always capable of extending the confines of kingdoms, it is with this that Partha vanquisheth in battle both men and celestials. Worshipped ever by the gods, the Danavas and the Gandharvas and variegated with excellent colours, this large and smooth bow is without a knot or stain anywhere. Shiva held it first for a thousand years. Afterwards Prajapati held it for five hundred and three years. After that Sakra, for five and eighty years. And then Soma held it for five hundred years. And after that Varuna held it for a hundred years. And finally Partha, surnamed Swetavahana, hath held it for five and sixty years. Endued with great energy and of high celestial origin, this is the best of all bows. Adored among gods and men, it hath a handsome form. Partha obtained this beautiful bow from Varuna. This other bow of handsome sides and golden handle is Bhima's with which that son of Pritha, that chastiser of foes, had conquered the whole of the eastern regions. This other excellent bow of beautiful shape, adorned with images of Indragopakas, belongeth, O Virata's son, to king Yudhishthira. This other weapon with golden suns of blazing splendour shedding a dazzling effulgence around, belongeth to Nakula. And this bow adorned with golden images of insects and set also with gems and stones, belongeth to that son of Madri who is called Sahadeva. These winged arrows, thousand in number, sharp as razors and destructive as the poison of snakes, belong, O Virata's son, to Arjuna. When shooting them in battle against foes, these swift arrows blaze forth more brilliantly and become inexhaustible. And these long and thick shafts resembling the lunar crescent in shape, keen-edged and capable of thinning the enemy's ranks, belong to Bhima. And this quiver bearing five images of tigers, full of yellowish shafts whetted on stone and furnished with golden wings belong to Nakula. This is the quiver of the intelligent son of Madri, with which he had conquered in battle the whole of the western regions. And these arrows, all effulgent as, the sun, painted all over with various colours, and capable of destroying enemies by thousands are those of Sahadeva. And these short and well-tempered and thick shafts, furnished with long feathers and golden heads, and consisting of three knots, belong to king Yudhishthira. And this sword with blade long and carved with the image of a toad and head shaped as a toad's mouth, strong and irresistible belongeth to Arjuna. Cased in a sheath of tiger-skin, of long blade, handsome and irresistible, and terrible to adversaries, this sword belongeth to Bhimasena. Of excellent blade and cased in a well-painted sheath, and furnished with a golden hilt, this handsome sword belongeth to the wise Kaurava--Yudhishthira the just. And this sword of strong blade, irresistible and intended for various excellent modes of fight and cased in a sheath of goat-skin, belongeth to Nakula. And this huge scimitar, cased in a sheath of cow-skin, strong and irresistible belongeth to Sahadeva.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLIII ""Vrihannala said, 'That about which thou hath first enquired is Arjuna's bow, of world-wide fame, called Gandiva, capable of devastating hostile hosts. Embellished with gold, this Gandiva, the highest and largest of all weapons belonged to Arjuna. Alone equal unto a hundred thousand weapons, and always capable of extending the confines of kingdoms, it is with this that Partha vanquisheth in battle both men and celestials. Worshipped ever by the gods, the Danavas and the Gandharvas and variegated with excellent colours, this large and smooth bow is without a knot or stain anywhere. Shiva held it first for a thousand years. Afterwards Prajapati held it for five hundred and three years. After that Sakra, for five and eighty years. And then Soma held it for five hundred years. And after that Varuna held it for a hundred years. And finally Partha, surnamed Swetavahana, hath held it for five and sixty years. Endued with great energy and of high celestial origin, this is the best of all bows. Adored among gods and men, it hath a handsome form. Partha obtained this beautiful bow from Varuna. This other bow of handsome sides and golden handle is Bhima's with which that son of Pritha, that chastiser of foes, had conquered the whole of the eastern regions. This other excellent bow of beautiful shape, adorned with images of Indragopakas, belongeth, O Virata's son, to king Yudhishthira. This other weapon with golden suns of blazing splendour shedding a dazzling effulgence around, belongeth to Nakula. And this bow adorned with golden images of insects and set also with gems and stones, belongeth to that son of Madri who is called Sahadeva. These winged arrows, thousand in number, sharp as razors and destructive as the poison of snakes, belong, O Virata's son, to Arjuna. When shooting them in battle against foes, these swift arrows blaze forth more brilliantly and become inexhaustible. And these long and thick shafts resembling the lunar crescent in shape, keen-edged and capable of thinning the enemy's ranks, belong to Bhima. And this quiver bearing five images of tigers, full of yellowish shafts whetted on stone and furnished with golden wings belong to Nakula. This is the quiver of the intelligent son of Madri, with which he had conquered in battle the whole of the western regions. And these arrows, all effulgent as, the sun, painted all over with various colours, and capable of destroying enemies by thousands are those of Sahadeva. And these short and well-tempered and thick shafts, furnished with long feathers and golden heads, and consisting of three knots, belong to king Yudhishthira. And this sword with blade long and carved with the image of a toad and head shaped as a toad's mouth, strong and irresistible belongeth to Arjuna. Cased in a sheath of tiger-skin, of long blade, handsome and irresistible, and terrible to adversaries, this sword belongeth to Bhimasena. Of excellent blade and cased in a well-painted sheath, and furnished with a golden hilt, this handsome sword belongeth to the wise Kaurava--Yudhishthira the just. And this sword of strong blade, irresistible and intended for various excellent modes of fight and cased in a sheath of goat-skin, belongeth to Nakula. And this huge scimitar, cased in a sheath of cow-skin, strong and irresistible belongeth to Sahadeva.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Which bow is described as ""capable of devastating hostile hosts"" and has been held by deities like Shiva and Varuna? Answer 1: The bow described as ""capable of devastating hostile hosts"" and held by deities like Shiva and Varuna is Arjuna's bow called Gandiva. It is the highest and largest of all weapons. Reference 1: ""Vrihannala said, 'That about which thou hath first enquired is Arjuna's bow, of world-wide fame, called Gandiva, capable of devastating hostile hosts... Partha obtained this beautiful bow from Varuna."" Question 2: Which Pandava prince wields a bow adorned with golden suns of blazing splendor? Answer 2: The Pandava prince Nakula wields a bow adorned with golden suns of blazing splendor. Reference 2: ""This other excellent bow of beautiful shape, adorned with images of Indragopakas, belongeth, O Virata's son, to king Yudhishthira. This other weapon with golden suns of blazing splendour shedding a dazzling effulgence around, belongeth to Nakula."" Question 3: To whom does the sword with a blade carved with the image of a toad and a head shaped like a toad's mouth belong? Answer 3: The sword with a blade carved with the image of a toad and a head shaped like a toad's mouth belongs to Arjuna. Reference 3: ""And this sword with blade long and carved with the image of a toad and head shaped as a toad's mouth, strong and irresistible belongeth to Arjuna."" Question 4: Whose sword is described as ""irresistible"" and is cased in a sheath of cow-skin? Answer 4: The sword described as ""irresistible"" and cased in a sheath of cow-skin belongs to Sahadeva, one of the Pandava brothers. Reference 4: ""This huge scimitar, cased in a sheath of cow-skin, strong and irresistible belongeth to Sahadeva.""","[0.20957216620445251, -0.052616484463214874, -0.29461580514907837, 0.1860394924879074, 0.2135399729013443, -0.24132679402828217, 0.08744411170482635, 0.14774484932422638, -0.11428859829902649, 0.08798728883266449, -0.16314996778964996, 0.23669712245464325, 0.19356060028076172, -0.396710067987442, 0.2936609983444214, -0.25396978855133057, 0.03217951953411102, 0.09901517629623413, -0.1886247843503952, -0.06427163630723953, 0.02650408446788788, 0.15914702415466309, -0.2213752269744873, 0.3623432219028473, 0.14399607479572296, -0.03417469188570976, 0.23150978982448578, 0.4745320975780487, -0.19107235968112946, -0.5938770771026611, 0.12212754786014557, -0.26069769263267517, -0.18253938853740692, -0.08559003472328186, -0.00010023875802289695, -0.35178816318511963, 0.3101571798324585, 0.018098022788763046, -0.14594997465610504, 0.4007716476917267, -0.1575230062007904, 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And that mighty car-warrior set out with Uttara as the driver of his car, having taken down that banner with the lion's figure and deposited it at the foot of the Sami tree. And he hoisted on that car his own golden banner bearing the figure of an ape with a lion's tail, which was a celestial illusion contrived by Viswakarman himself. For, as soon, indeed, as he had thought of that gift of Agni, than the latter, knowing his wish, ordered those superhuman creatures (that usually sat there) to take their place in that banner. And furnished with a beautiful flag of handsome make, with quivers attached to it, and adored with gold, that excellent flag-staff of celestial beauty than quickly fell from the firmament on his car. And beholding that banner arrived on his car, the hero circumambulated it (respectively). And then the ape-bannered Vibhatsu, the son of Kunti, called also Swetavahana, with fingers cased in leathern fences of the Iguana skin, and taking up his bow and arrows set out in a northernly direction. And that grinder of foes, possessed of great strength, then forcibly blew his large conch-shell, of thundering sound, capable of making the bristles of foes to stand on their ends. And at the sound of that conch, those steeds endued with swiftness dropped down on the ground on their knees. And Uttara also, greatly affrighted, sat down on the car. And thereupon the son of Kunti took the reins himself and raising the steeds, placed them in their proper positions. And embracing Uttara, he encouraged him also, saying, 'Fear not, O foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth. Why, O tiger among men, dost thou become so dispirited in the midst of foes? Thou must have heard before the blare of many conchs and the note of many trumpets, and the roar also of many elephants in the midst of ranks arrayed for battled. Why art thou, therefore, so dispirited and agitated and terrified by the blare of this conch, as if thou wert an ordinary person?' ""Uttara said, 'Heard have I the blare of many a conch and many a trumpet and the roar of many an elephant stationed in the battle-array, but never have I heard before the blare of such conch. Nor have I ever seen a banner like this. Never before have I heard also the twang of a bow such as this. Truly, sir, with the blare of this conch, the twang of this bow, the superhuman cries of the creatures stationed on this banner, and the battle of this car, my mind is greatly bewildered. My perception of the directions also is confused, and my heart is painfully afflicted. The whole firmament seemeth to me to have been covered by this banner, and everything seemeth to be hidden from my view! My ears also have been deafened by the twang of the Gandiva! ""Arjuna said, 'Firmly stand thou on the car, pressing thy feet on it, and tightly catch hold of the bridles, for I will blow the conch again.' ""Vaisampayana said, 'Arjuna then blew his conch again, that conch which filled foes with grief and enhanced the joy of friends. And the sound was so loud that it seemed to split hills and mountains, and pierce mountain-caves and the cardinal points. And Uttara once again sat down on the car, clinging to it in fear. And with the blare of the conch and the rattle of the car-wheels, and the twang of the Gandiva, the earth itself seemed to tremble. And beholding Uttara's fight, Dhananjaya began to comfort him again.' ""Meanwhile, Drona said, 'From the rattle of the car, and from the manner in which the clouds have enveloped the sky and the earth itself trembles, this warrior can be none else than Savyasachin. Our weapons do not shine, our steeds are dispirited, and our fires, though fed with fuel, do not blare up. All this is ominous. All our animals are setting up a frightful howl, gazing towards the sun. The crows are perching on our banners. All this is ominous. Yon vultures and kites on our right portend a great danger. That jackal also, running through our ranks, waileth dismally. Lo, it hath escaped unstruck. All this portends a heavy calamity. The bristles also of ye all are on their ends. Surely, this forebodes a great destruction of Kshatriyas in battle. Things endued with light are all pale; beasts and birds look fierce; and there are to be witnessed many terrific portents indicative of the destruction of Kshatriyas. And these omens forebode great havoc among ourselves. O king, thy ranks seem to be confounded by these blazing meteors, and thy animals look dispirited and seem to be weeping. Vultures and kites are wheeling all around thy troops. Thou shalt have to repent upon beholding thy army afflicted by Partha's arrows. Indeed, our ranks seem to have been already vanquished, for none is eager to go to fight. All our warriors are of pale face, and almost deprived of their senses. Sending the kine ahead we should stand here, ready to strike, with all our warriors arrayed in order of battle."" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLVI ""Vaisampayana said, 'Making Uttara his charioteer, and circumambulating the Sami tree, the son of Pandu set out taking all his weapons with him. And that mighty car-warrior set out with Uttara as the driver of his car, having taken down that banner with the lion's figure and deposited it at the foot of the Sami tree. And he hoisted on that car his own golden banner bearing the figure of an ape with a lion's tail, which was a celestial illusion contrived by Viswakarman himself. For, as soon, indeed, as he had thought of that gift of Agni, than the latter, knowing his wish, ordered those superhuman creatures (that usually sat there) to take their place in that banner. And furnished with a beautiful flag of handsome make, with quivers attached to it, and adored with gold, that excellent flag-staff of celestial beauty than quickly fell from the firmament on his car. And beholding that banner arrived on his car, the hero circumambulated it (respectively). And then the ape-bannered Vibhatsu, the son of Kunti, called also Swetavahana, with fingers cased in leathern fences of the Iguana skin, and taking up his bow and arrows set out in a northernly direction. And that grinder of foes, possessed of great strength, then forcibly blew his large conch-shell, of thundering sound, capable of making the bristles of foes to stand on their ends. And at the sound of that conch, those steeds endued with swiftness dropped down on the ground on their knees. And Uttara also, greatly affrighted, sat down on the car. And thereupon the son of Kunti took the reins himself and raising the steeds, placed them in their proper positions. And embracing Uttara, he encouraged him also, saying, 'Fear not, O foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth. Why, O tiger among men, dost thou become so dispirited in the midst of foes? Thou must have heard before the blare of many conchs and the note of many trumpets, and the roar also of many elephants in the midst of ranks arrayed for battled. Why art thou, therefore, so dispirited and agitated and terrified by the blare of this conch, as if thou wert an ordinary person?' ""Uttara said, 'Heard have I the blare of many a conch and many a trumpet and the roar of many an elephant stationed in the battle-array, but never have I heard before the blare of such conch. Nor have I ever seen a banner like this. Never before have I heard also the twang of a bow such as this. Truly, sir, with the blare of this conch, the twang of this bow, the superhuman cries of the creatures stationed on this banner, and the battle of this car, my mind is greatly bewildered. My perception of the directions also is confused, and my heart is painfully afflicted. The whole firmament seemeth to me to have been covered by this banner, and everything seemeth to be hidden from my view! My ears also have been deafened by the twang of the Gandiva! ""Arjuna said, 'Firmly stand thou on the car, pressing thy feet on it, and tightly catch hold of the bridles, for I will blow the conch again.' ""Vaisampayana said, 'Arjuna then blew his conch again, that conch which filled foes with grief and enhanced the joy of friends. And the sound was so loud that it seemed to split hills and mountains, and pierce mountain-caves and the cardinal points. And Uttara once again sat down on the car, clinging to it in fear. And with the blare of the conch and the rattle of the car-wheels, and the twang of the Gandiva, the earth itself seemed to tremble. And beholding Uttara's fight, Dhananjaya began to comfort him again.' ""Meanwhile, Drona said, 'From the rattle of the car, and from the manner in which the clouds have enveloped the sky and the earth itself trembles, this warrior can be none else than Savyasachin. Our weapons do not shine, our steeds are dispirited, and our fires, though fed with fuel, do not blare up. All this is ominous. All our animals are setting up a frightful howl, gazing towards the sun. The crows are perching on our banners. All this is ominous. Yon vultures and kites on our right portend a great danger. That jackal also, running through our ranks, waileth dismally. Lo, it hath escaped unstruck. All this portends a heavy calamity. The bristles also of ye all are on their ends. Surely, this forebodes a great destruction of Kshatriyas in battle. Things endued with light are all pale; beasts and birds look fierce; and there are to be witnessed many terrific portents indicative of the destruction of Kshatriyas. And these omens forebode great havoc among ourselves. O king, thy ranks seem to be confounded by these blazing meteors, and thy animals look dispirited and seem to be weeping. Vultures and kites are wheeling all around thy troops. Thou shalt have to repent upon beholding thy army afflicted by Partha's arrows. Indeed, our ranks seem to have been already vanquished, for none is eager to go to fight. All our warriors are of pale face, and almost deprived of their senses. Sending the kine ahead we should stand here, ready to strike, with all our warriors arrayed in order of battle."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What celestial illusion did Arjuna hoist on his car's golden banner before setting out for battle? Answer 1: Arjuna hoisted a celestial illusion of an ape with a lion's tail on his car's golden banner before setting out for battle. Reference 1: ""And he hoisted on that car his own golden banner bearing the figure of an ape with a lion's tail, which was a celestial illusion contrived by Viswakarman himself."" Question 2: What did Arjuna do when his conch was blown, causing Uttara to be greatly frightened? Answer 2: When his conch was blown, causing Uttara to be greatly frightened, Arjuna embraced Uttara and encouraged him not to be dispirited, reminding him of his Kshatriya heritage. Reference 2: ""Arjuna then blew his conch again... And Uttara once again sat down on the car, clinging to it in fear. And with the blare of the conch and the rattle of the car-wheels, and the twang of the Gandiva, the earth itself seemed to tremble. And beholding Uttara's fright, Dhananjaya began to comfort him again."" Question 3: How did Drona identify Arjuna's presence on the battlefield? Answer 3: Drona identified Arjuna's presence on the battlefield by observing various ominous signs, such as the rattle of Arjuna's car, the trembling of the earth, and the unusual behavior of animals and birds. Reference 3: ""From the rattle of the car, and from the manner in which the clouds have enveloped the sky and the earth itself trembles, this warrior can be none else than Savyasachin. Our weapons do not shine... All this portends a heavy calamity."" Question 4: What did Drona advise the king to do upon observing the ominous signs? Answer 4: Drona advised the king to send the cattle ahead and stand ready for battle with all the warriors in order of battle. Reference 4: ""Sending the kine ahead we should stand here, ready to strike, with all our warriors arrayed in order of battle.""","[0.07263146340847015, -0.08623598515987396, -0.2690902054309845, 0.07218552380800247, 0.43931081891059875, -0.22759856283664703, -0.04077686741948128, 0.22450591623783112, -0.2498728334903717, 0.24689625203609467, -0.05101485177874565, 0.13899177312850952, 0.36324194073677063, -0.3661612868309021, 0.44258230924606323, -0.4480770230293274, -0.08122914284467697, 0.10264380276203156, -0.05731869116425514, -0.08876074105501175, -0.15037208795547485, 0.14643193781375885, -0.2674763798713684, 0.5280724167823792, -0.0370732806622982, -0.16129635274410248, -0.12610793113708496, 0.41872742772102356, -0.18950076401233673, -0.5385797619819641, 0.11223195493221283, -0.13316170871257782, 0.05634830519556999, 0.37562546133995056, -9.770424367161468e-05, -0.12211129069328308, 0.17120179533958435, 0.038995154201984406, 0.019225267693400383, 0.24334198236465454, 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Even this was the pledge of the sons of Pandu that if defeated (at dice) they would reside to our knowledge in countries and woods for twelve years, and one more year unknown to us. That thirteenth year, instead of being over, is yet running. Vibhatsu, therefore, who is still to live undiscovered hath appeared before us. And if Vibhatsu hath come before the term of exile is at end, the Pandavas shall have to pass another twelve years in the woods. Whether it is due to forgetfulness (on their part) induced by desire of dominion, or whether it is a mistake of ours, it behoveth Bhishma to calculate the shortness or excess (of the promised period). When an object of desire may or may not be attained, a doubt necessarily attaches to one of the alternatives, and what is decided in one way often ends differently. Even moralists are puzzled in judging of their own acts. As regards ourselves, we have come hither to fight with the Matsyas and to seize their kine stationed towards the north. If, meanwhile, it is Arjuna that hath come, what fault can attach to us? We have come hither to fight against the Matsyas on behalf of the Trigartas; and as numerous were the acts represented unto us of the oppressions committed by the Matsyas. it was for this that we promised aid to the Trigartas who were overcome with fear. And it was agreed between us that they should first seize, on the afternoon of the seventh lunar day, the enormous wealth of kine that the Matsyas have, and that we should, at sunrise of the eighteen day of the moon, seize these kine when the king of the Matsyas would be pursuing those first seized. It may be that the Trigartas are now bringing a way the kine, or being defeated, are coming towards us for negotiating with the king of the Matsyas. Or, it may be, that having driven the Trigartas off, the king of the Matsyas, at the head of this people and his whole army of fierce warriors, appeareth on the scene and advanceth to make night-attacks upon us. It may be that some one leader among them, endued with mighty energy, is advancing for vanquishing us, or, it may be that the king himself of the Matsyas is come. But be it the king of the Matsyas or Vibhatsu, we must all fight him. Even this hath been our pledge. Why are all these of foremost car-warriors,--Bhishma and Drona and Kripa and Vikarna and Drona's son,--now sitting on their cars, panic-stricken? At present there is nothing better than fighting. Therefore, make up your minds. If, for the cattle we have seized, an encounter takes place with the divine wielder himself of the thunderbolt or even with Yama, who is there that will be liable to reach Hastinapura? Pierced by the shafts (of the foe), how will the foot-soldiers, in flying through the deep forest with their backs on the field, escape with life, when escape for the cavalry is doubtful? Hearing these words of Duryodhana, Karna said, 'Disregarding the preceptor, make all arrangements. He knoweth well the intentions of the Pandavas and striketh terror in our hearts. I see that his affection for Arjuna is very great. Seeing him only coming, he chanteth his praises. Make ye such arrangements that our troops may not break. Everything is in confusion for Drona's having only heard the neigh of (Arjuna's) steeds. Make ye such arrangements that these troops, come to a distant land in this hot season and in the midst of this mighty forest, may not fall into confusion and be subjugated by the foe. The Pandavas are always the special favourites of the preceptor. The selfish Pandavas have stationed Drona amongst us. Indeed, he betrayeth himself by his speech. Who would ever extol a person upon hearing the neigh only of his steeds? Horses always neigh, whether walking or standing, the winds blow at all times; and Indra also always showereth rain. The roar of the clouds may frequently be heard. What hath Partha to do with these, and why is he to be praised for these? All this (on Drona's part), therefore, is due only to either the desire of doing good to Arjuna or to his wrath and hatred towards us. Preceptors are wise, and sinless, and very kind to all creatures. They, however, should never be consulted at times of peril. It is in luxurious palaces, and assemblies and pleasure-gardens, that learned men, capable of making speeches, seem to be in their place. Performing many wonderful things, in the assembly, it is there that learned men find their place, or even there where sacrificial utensils and their proper placing and washing are needed. In a knowledge of the lapses of others, in studying the characters of men, in the science of horses and elephants and cars, in treating the diseases of asses and camels and goats and sheeps and kine, in planning buildings and gateways, and in pointing out the defects of food and drink, the learned are truly in their own sphere. Disregarding learned men that extol the heroism of the foe, make ye such arrangements that the foe may be destroyed. Placing the kine securely, array the troops in order of battle. Place guards in proper places so that we may fight the foe.'"" 1. ","Write 6 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLVII ""Vaisampayana said, 'King Duryodhana then, on the field of battle said unto Bhishma, and unto Drona--that tiger among warriors, and unto Kripa--that mighty car-warrior, these words, 'Both myself and Kama had said this unto the preceptors I refer to the subject again, for I am not satisfied with having said it once. Even this was the pledge of the sons of Pandu that if defeated (at dice) they would reside to our knowledge in countries and woods for twelve years, and one more year unknown to us. That thirteenth year, instead of being over, is yet running. Vibhatsu, therefore, who is still to live undiscovered hath appeared before us. And if Vibhatsu hath come before the term of exile is at end, the Pandavas shall have to pass another twelve years in the woods. Whether it is due to forgetfulness (on their part) induced by desire of dominion, or whether it is a mistake of ours, it behoveth Bhishma to calculate the shortness or excess (of the promised period). When an object of desire may or may not be attained, a doubt necessarily attaches to one of the alternatives, and what is decided in one way often ends differently. Even moralists are puzzled in judging of their own acts. As regards ourselves, we have come hither to fight with the Matsyas and to seize their kine stationed towards the north. If, meanwhile, it is Arjuna that hath come, what fault can attach to us? We have come hither to fight against the Matsyas on behalf of the Trigartas; and as numerous were the acts represented unto us of the oppressions committed by the Matsyas. it was for this that we promised aid to the Trigartas who were overcome with fear. And it was agreed between us that they should first seize, on the afternoon of the seventh lunar day, the enormous wealth of kine that the Matsyas have, and that we should, at sunrise of the eighteen day of the moon, seize these kine when the king of the Matsyas would be pursuing those first seized. It may be that the Trigartas are now bringing a way the kine, or being defeated, are coming towards us for negotiating with the king of the Matsyas. Or, it may be, that having driven the Trigartas off, the king of the Matsyas, at the head of this people and his whole army of fierce warriors, appeareth on the scene and advanceth to make night-attacks upon us. It may be that some one leader among them, endued with mighty energy, is advancing for vanquishing us, or, it may be that the king himself of the Matsyas is come. But be it the king of the Matsyas or Vibhatsu, we must all fight him. Even this hath been our pledge. Why are all these of foremost car-warriors,--Bhishma and Drona and Kripa and Vikarna and Drona's son,--now sitting on their cars, panic-stricken? At present there is nothing better than fighting. Therefore, make up your minds. If, for the cattle we have seized, an encounter takes place with the divine wielder himself of the thunderbolt or even with Yama, who is there that will be liable to reach Hastinapura? Pierced by the shafts (of the foe), how will the foot-soldiers, in flying through the deep forest with their backs on the field, escape with life, when escape for the cavalry is doubtful? Hearing these words of Duryodhana, Karna said, 'Disregarding the preceptor, make all arrangements. He knoweth well the intentions of the Pandavas and striketh terror in our hearts. I see that his affection for Arjuna is very great. Seeing him only coming, he chanteth his praises. Make ye such arrangements that our troops may not break. Everything is in confusion for Drona's having only heard the neigh of (Arjuna's) steeds. Make ye such arrangements that these troops, come to a distant land in this hot season and in the midst of this mighty forest, may not fall into confusion and be subjugated by the foe. The Pandavas are always the special favourites of the preceptor. The selfish Pandavas have stationed Drona amongst us. Indeed, he betrayeth himself by his speech. Who would ever extol a person upon hearing the neigh only of his steeds? Horses always neigh, whether walking or standing, the winds blow at all times; and Indra also always showereth rain. The roar of the clouds may frequently be heard. What hath Partha to do with these, and why is he to be praised for these? All this (on Drona's part), therefore, is due only to either the desire of doing good to Arjuna or to his wrath and hatred towards us. Preceptors are wise, and sinless, and very kind to all creatures. They, however, should never be consulted at times of peril. It is in luxurious palaces, and assemblies and pleasure-gardens, that learned men, capable of making speeches, seem to be in their place. Performing many wonderful things, in the assembly, it is there that learned men find their place, or even there where sacrificial utensils and their proper placing and washing are needed. In a knowledge of the lapses of others, in studying the characters of men, in the science of horses and elephants and cars, in treating the diseases of asses and camels and goats and sheeps and kine, in planning buildings and gateways, and in pointing out the defects of food and drink, the learned are truly in their own sphere. Disregarding learned men that extol the heroism of the foe, make ye such arrangements that the foe may be destroyed. Placing the kine securely, array the troops in order of battle. Place guards in proper places so that we may fight the foe.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Duryodhana request from Bhishma, Drona, and Kripa regarding the Pandavas' exile period? Answer 1: Duryodhana requested Bhishma, Drona, and Kripa to calculate whether the Pandavas' exile period had ended and if Arjuna's appearance meant that they needed to spend another twelve years in exile. Reference 1: ""Both myself and Kama had said this unto the preceptors... it behoveth Bhishma to calculate the shortness or excess (of the promised period)."" Question 2: Why did Duryodhana express dissatisfaction and concern over Arjuna's appearance? Answer 2: Duryodhana expressed dissatisfaction and concern over Arjuna's appearance because he believed that if Arjuna had come before the end of their exile period, the Pandavas would have to spend another twelve years in exile. Reference 2: ""And if Vibhatsu hath come before the term of exile is at end, the Pandavas shall have to pass another twelve years in the woods."" Question 3: What was the agreement between Duryodhana's forces and the Trigartas regarding the seizure of the Matsyas' cattle? Answer 3: Duryodhana's forces agreed with the Trigartas that they would first seize the Matsyas' wealth of cattle on the afternoon of the seventh lunar day, and Duryodhana's forces would seize the cattle at sunrise of the eighteenth day of the moon while the Matsya king pursued the first group. Reference 3: ""It was agreed between us that they should first seize, on the afternoon of the seventh lunar day, the enormous wealth of kine that the Matsyas have, and that we should, at sunrise of the eighteenth day of the moon, seize these kine when the king of the Matsyas would be pursuing those first seized."" Question 4: Why did Karna advise Duryodhana to disregard the preceptors and make all necessary arrangements for battle? Answer 4: Karna advised Duryodhana to disregard the preceptors and make battle arrangements because he believed that Drona's affection for Arjuna was influencing his actions and that they should ensure their troops remained organized and unconfused. Reference 4: ""Disregarding the preceptor, make all arrangements. He knoweth well... he betrayeth himself by his speech."" Question 5: Why did Karna express skepticism about Drona's praise for Arjuna based on the neighing of his steeds? Answer 5: Karna expressed skepticism about Drona's praise for Arjuna based on the neighing of his steeds because he believed that horses frequently neighed, and such actions were not deserving of praise. He suspected Drona's bias toward Arjuna. Reference 5: ""Horses always neigh, whether walking or standing, the winds blow at all times... What hath Partha to do with these, and why is he to be praised for these?"" Question 6: In what situations did Karna believe that learned men were truly in their own sphere? Answer 6: Karna believed that learned men were truly in their own sphere when they were involved in various activities such as studying characters of men, performing sacrificial rituals, planning buildings, and pointing out defects in food and drink, among other tasks. Reference 6: ""In a knowledge of the lapses of others... the learned are truly in their own sphere.""","[0.20814412832260132, 0.01917627453804016, -0.2256670594215393, 0.04766140878200531, 0.48875412344932556, -0.2573399543762207, -0.2429942786693573, 0.1285763531923294, -0.20215429365634918, 0.04480334743857384, 0.14627373218536377, 0.1201513484120369, 0.32618218660354614, -0.7802034020423889, -0.07328197360038757, -0.2763194739818573, 0.08761662989854813, -0.07485954463481903, 0.19502300024032593, 0.013175422325730324, -0.36544090509414673, 0.028688641265034676, -0.28414851427078247, 0.18513111770153046, -0.08757062256336212, -0.24124495685100555, -0.30487653613090515, 0.23150423169136047, -0.3209666311740875, -0.5036370158195496, 0.18197795748710632, -0.08576787263154984, 0.06832552701234818, 0.4149159789085388, -0.00010496249160496518, -0.36949869990348816, 0.36785247921943665, -0.053103674203157425, -0.1417369842529297, 0.5056070685386658, -0.16633570194244385, 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Thou knowest not the true nature of things; nor dost thou take into account their after-consequences. There are various kinds of expedients inferrable from the scriptures. Of these, a battle hath been regarded by those acquainted with the past, as the most sinful. It is only when time and place are favourable that military operations can lead to success. In the present instance, however, the time being unfavourable, no good results will be deprived. A display of prowess in proper time and place becometh beneficial. It is by the favourableness or otherwise (of time and place) that the opportuneness of an act is determined. Learned men can never act according to the ideas of a car-maker. Considering all this, an encounter with Partha is not advisible for us. Alone he saved the Kurus (from the Gandharvas), and alone he satiated Agni. Alone he led the life of a Brahmacharin for five years (on the breast of Himavat). Taking up Subhadra on his car, alone he challenged Krishna to single combat. Alone he fought with Rudra who stood before him as a forester. It was in this very forest that Partha rescued Krishna while she was being taken away (by Jayadratha). It is he alone that hath, for five years, studied the science of weapons under Indra. Alone vanquishing all foes he hath spread the fame of the Kurus. Alone that chastiser of foes vanquished in battle Chitrasena, the king of the Gandharvas and in a moment his invincible troops also. Alone he overthrew in battle the fierce Nivatakavachas and the Kalakhanchas, that were both incapable of being slain by the gods themselves. What, however, O Kama, hath been achieved by thee single-handed like any of the sons of Pandu, each of whom had alone subjugated many lords of earth? Even Indra himself is unfit to encounter Partha in battle. He, therefore, that desireth to fight with Arjuna should take a sedative. As to thyself, thou desirest to take out the fangs of an angry snake of virulent poison by stretching forth thy right hand and extending thy forefinger. Or, wandering alone in the forest thou desirest to ride an infuriate elephant and go to a boar without a hook in hand. Or, rubbed over with clarified butter and dressed in silken robes, thou desirest to pass through the midst of a blazing fire fed with fat and tallow and clarified butter. Who is there that would, binding his own hands and feet and tying a huge stone unto his neck, cross the ocean swimming with his bare arms? What manliness is there in such an act? O Kama, he is a fool that would, without, skill in weapons and without strength, desire to fight with Partha who is so mighty and skilled in weapons? Dishonestly deceived by us and liberated from thirteen years' exile, will not the illustrious hero annihilate us? Having ignorantly come to a place where Partha lay concealed like fire hidden in a well, we have, indeed, exposed to a great danger. But irresistible though he be in battle, we should fight against him. Let, therefore, our troops, clad in mail, stand here arrayed in ranks and ready to strike. Let Drona and Duryodhana and Bhishma and thyself and Drona's son and ourselves, all fight with the son of Pritha. Do not O Kama, act so rashly as to fight alone. If we six car-warriors be united, we can then be a match for and fight with that son of Pritha who is resolved to fight and who is as fierce as the wielder of the thunderbolt. Aided by our troops arrayed in ranks, ourselves--great bowmen--standing carefully will fight with Arjuna even as the Danavas encounter Vasava in battle.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLIX ""Kripa said, 'O Radheya, thy crooked heart always inclineth to war. Thou knowest not the true nature of things; nor dost thou take into account their after-consequences. There are various kinds of expedients inferrable from the scriptures. Of these, a battle hath been regarded by those acquainted with the past, as the most sinful. It is only when time and place are favourable that military operations can lead to success. In the present instance, however, the time being unfavourable, no good results will be deprived. A display of prowess in proper time and place becometh beneficial. It is by the favourableness or otherwise (of time and place) that the opportuneness of an act is determined. Learned men can never act according to the ideas of a car-maker. Considering all this, an encounter with Partha is not advisible for us. Alone he saved the Kurus (from the Gandharvas), and alone he satiated Agni. Alone he led the life of a Brahmacharin for five years (on the breast of Himavat). Taking up Subhadra on his car, alone he challenged Krishna to single combat. Alone he fought with Rudra who stood before him as a forester. It was in this very forest that Partha rescued Krishna while she was being taken away (by Jayadratha). It is he alone that hath, for five years, studied the science of weapons under Indra. Alone vanquishing all foes he hath spread the fame of the Kurus. Alone that chastiser of foes vanquished in battle Chitrasena, the king of the Gandharvas and in a moment his invincible troops also. Alone he overthrew in battle the fierce Nivatakavachas and the Kalakhanchas, that were both incapable of being slain by the gods themselves. What, however, O Kama, hath been achieved by thee single-handed like any of the sons of Pandu, each of whom had alone subjugated many lords of earth? Even Indra himself is unfit to encounter Partha in battle. He, therefore, that desireth to fight with Arjuna should take a sedative. As to thyself, thou desirest to take out the fangs of an angry snake of virulent poison by stretching forth thy right hand and extending thy forefinger. Or, wandering alone in the forest thou desirest to ride an infuriate elephant and go to a boar without a hook in hand. Or, rubbed over with clarified butter and dressed in silken robes, thou desirest to pass through the midst of a blazing fire fed with fat and tallow and clarified butter. Who is there that would, binding his own hands and feet and tying a huge stone unto his neck, cross the ocean swimming with his bare arms? What manliness is there in such an act? O Kama, he is a fool that would, without, skill in weapons and without strength, desire to fight with Partha who is so mighty and skilled in weapons? Dishonestly deceived by us and liberated from thirteen years' exile, will not the illustrious hero annihilate us? Having ignorantly come to a place where Partha lay concealed like fire hidden in a well, we have, indeed, exposed to a great danger. But irresistible though he be in battle, we should fight against him. Let, therefore, our troops, clad in mail, stand here arrayed in ranks and ready to strike. Let Drona and Duryodhana and Bhishma and thyself and Drona's son and ourselves, all fight with the son of Pritha. Do not O Kama, act so rashly as to fight alone. If we six car-warriors be united, we can then be a match for and fight with that son of Pritha who is resolved to fight and who is as fierce as the wielder of the thunderbolt. Aided by our troops arrayed in ranks, ourselves--great bowmen--standing carefully will fight with Arjuna even as the Danavas encounter Vasava in battle.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Kripa advise Karna regarding his desire for battle with Arjuna? Answer 1: Kripa advised Karna that an encounter with Arjuna was not advisable at the present time due to unfavorable circumstances and consequences. He emphasized the importance of considering the right time and place for military operations. Reference 1: ""Kripa said, 'O Radheya, thy crooked heart always inclineth to war... Considering all this, an encounter with Partha is not advisible for us."" Question 2: How did Kripa highlight Arjuna's exceptional achievements and abilities to dissuade Karna from fighting him? Answer 2: Kripa pointed out Arjuna's numerous accomplishments, such as saving the Kurus from the Gandharvas, challenging Krishna to single combat, and studying the science of weapons under Indra for five years. He wanted to emphasize that Arjuna was a formidable opponent. Reference 2: ""Alone he saved the Kurus (from the Gandharvas)... What, however, O Kama, hath been achieved by thee single-handed like any of the sons of Pandu?"" Question 3: What metaphor did Kripa use to describe Karna's desire to fight Arjuna alone? Answer 3: Kripa compared Karna's desire to fight Arjuna alone to attempting dangerous feats like trying to take out the fangs of a venomous snake with one's bare hand or riding an enraged elephant without a hook. Reference 3: ""Or, wandering alone in the forest thou desirest to ride an infuriate elephant... Who is there that would, binding his own hands and feet and tying a huge stone unto his neck, cross the ocean swimming with his bare arms?"" Question 4: What strategy did Kripa propose for facing Arjuna in battle? Answer 4: Kripa suggested that they should unite with Drona, Duryodhana, Bhishma, Drona's son, and themselves, forming a group of six car-warriors. With the support of their troops, they would engage in battle with Arjuna and fight him as a collective force. Reference 4: ""Let, therefore, our troops, clad in mail, stand here arrayed in ranks and ready to strike... ourselves--great bowmen--standing carefully will fight with Arjuna even as the Danavas encounter Vasava in battle.'""","[0.2892106771469116, -0.4163285195827484, -0.24605177342891693, -0.028305115178227425, 0.1978098303079605, -0.058578941971063614, 0.1290643960237503, 0.23906512558460236, -0.21790169179439545, 0.04139617085456848, -0.12106738984584808, 0.11105124652385712, 0.1835920810699463, -0.35651668906211853, 0.2769830822944641, -0.0896429792046547, -0.1537429690361023, 0.2171766459941864, 0.04406913369894028, 0.032798800617456436, -0.23744329810142517, 0.10064321756362915, -0.3635914921760559, 0.25333207845687866, 0.1394442319869995, -0.2086540311574936, 0.21340951323509216, 0.3887559175491333, -0.027833404019474983, -0.5705378651618958, 0.29738056659698486, -0.3329983353614807, 0.11306170374155045, 0.1411496251821518, -9.96635717456229e-05, -0.1090100109577179, 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As for Kama, it is only out of regard for the duties of the Kshatriya order that he desireth to fight. No man of wisdom can blame the preceptor. I, however, am of opinion that fight we must, considering both the time and the place. Why should not that man be bewildered who hath five adversaries effulgent as five suns, who are heroic combatants and who have just emerged from adversity? Even those conversant with morality are bewildered in respect of their own interests. It is for this, O king, that I tell thee this, whether my words be acceptable to you or not. What Karna said unto thee was only for raising our (drooping) courage. As regards thyself, O preceptor's son, forgive everything. The business at hand is very grave. When the son of Kunti hath come, this is not the time for quarrel. Everything should now be forgiven by thyself and the preceptor Kripa. Like light in the sun, the mastery of all weapons doth reside in you. As beauty is never separated from Chandramas, so are the Vedas and the Brahma weapon both established in you. It is often seen that the four Vedas dwell in one object and Kshatriya attributes in another. We have never heard of these two dwelling together in any other person than the preceptor of the Bharata race and his son. Even this is what I think. In the Vedantas, in the Puranas, and in old histories, who save Jamadagni, O king, would be Drona's superior? A combination of the Brahma weapon with the Vedas,--this is never to be seen anywhere else. O preceptor's son, do thou forgive. This is not the time for disunion. Let all of us, uniting, fight with Indra's son who hath come. Of all the calamities that may befall an army that have been enumerated by men of wisdom, the worst is disunion among the leaders. Aswatthaman said, 'O bull among men, these thy just observations, need not be uttered in our presence; the preceptor, however, filled with wrath, had spoken of Arjuna's virtues. The virtues of even an enemy should be admitted, while the faults of even one's preceptor may be pointed out; therefore one should, to the best of his power, declare the merits of a son or a disciple.' ""Duryodhana said, 'Let the preceptor grant his forgiveness and let peace be restored. If the preceptor be at one with us, whatever should be done (in view of the present emergency) would seem to have been already done.' ""Vaisampayana continued, 'Then, O Bharata, Duryodhana assisted by Kama and Kripa, and the high-souled Bhishma pacified Drona.' ""Drona said, 'Appeased I have already been at the words first spoken by Bhishma, the son of Santanu. Let such arrangements be made that Partha may not be able to approach Duryodhana in battle. And let such arrangements be made that king Duryodhana may not be captured by the foe, in consequence either of his rashness or want of judgment. Arjuna hath not, to be sure, revealed himself before the expiry of the term of exile. Nor will he pardon this act (of ours) today, having only recovered the kine. Let such arrangements, therefore, be made that he may not succeed in attacking Dhritarashtra's son and defeating our troops. Like myself (who am doubtful of the completion of period of exile) Duryodhana also had said so before. Bearing it in mind, it behoveth the son of Ganga to say what is true.'"" 1. ","Write 4 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LI ""Bhishma said, 'Drona's son observeth well, and Kripa, too observeth rightly. As for Kama, it is only out of regard for the duties of the Kshatriya order that he desireth to fight. No man of wisdom can blame the preceptor. I, however, am of opinion that fight we must, considering both the time and the place. Why should not that man be bewildered who hath five adversaries effulgent as five suns, who are heroic combatants and who have just emerged from adversity? Even those conversant with morality are bewildered in respect of their own interests. It is for this, O king, that I tell thee this, whether my words be acceptable to you or not. What Karna said unto thee was only for raising our (drooping) courage. As regards thyself, O preceptor's son, forgive everything. The business at hand is very grave. When the son of Kunti hath come, this is not the time for quarrel. Everything should now be forgiven by thyself and the preceptor Kripa. Like light in the sun, the mastery of all weapons doth reside in you. As beauty is never separated from Chandramas, so are the Vedas and the Brahma weapon both established in you. It is often seen that the four Vedas dwell in one object and Kshatriya attributes in another. We have never heard of these two dwelling together in any other person than the preceptor of the Bharata race and his son. Even this is what I think. In the Vedantas, in the Puranas, and in old histories, who save Jamadagni, O king, would be Drona's superior? A combination of the Brahma weapon with the Vedas,--this is never to be seen anywhere else. O preceptor's son, do thou forgive. This is not the time for disunion. Let all of us, uniting, fight with Indra's son who hath come. Of all the calamities that may befall an army that have been enumerated by men of wisdom, the worst is disunion among the leaders. Aswatthaman said, 'O bull among men, these thy just observations, need not be uttered in our presence; the preceptor, however, filled with wrath, had spoken of Arjuna's virtues. The virtues of even an enemy should be admitted, while the faults of even one's preceptor may be pointed out; therefore one should, to the best of his power, declare the merits of a son or a disciple.' ""Duryodhana said, 'Let the preceptor grant his forgiveness and let peace be restored. If the preceptor be at one with us, whatever should be done (in view of the present emergency) would seem to have been already done.' ""Vaisampayana continued, 'Then, O Bharata, Duryodhana assisted by Kama and Kripa, and the high-souled Bhishma pacified Drona.' ""Drona said, 'Appeased I have already been at the words first spoken by Bhishma, the son of Santanu. Let such arrangements be made that Partha may not be able to approach Duryodhana in battle. And let such arrangements be made that king Duryodhana may not be captured by the foe, in consequence either of his rashness or want of judgment. Arjuna hath not, to be sure, revealed himself before the expiry of the term of exile. Nor will he pardon this act (of ours) today, having only recovered the kine. Let such arrangements, therefore, be made that he may not succeed in attacking Dhritarashtra's son and defeating our troops. Like myself (who am doubtful of the completion of period of exile) Duryodhana also had said so before. Bearing it in mind, it behoveth the son of Ganga to say what is true.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Bhishma advise forgiveness and unity among the Kauravas? Answer 1: Bhishma advised forgiveness and unity among the Kauravas because he believed that the time and place were not suitable for internal disputes. He emphasized the need to present a united front against Arjuna, who had arrived with great prowess and capabilities. Reference 1: ""Bhishma said, 'Drona's son observeth well, and Kripa, too observeth rightly... Let all of us, uniting, fight with Indra's son who hath come."" Question 2: What qualities of Drona and Drona's son did Bhishma praise? Answer 2: Bhishma praised Drona and Drona's son (Aswatthaman) for their mastery of all weapons, their knowledge of the Vedas, and their combination of the Brahma weapon with the Vedas, which he believed was unique to them. He considered Drona to be a superior preceptor and warrior. Reference 2: ""In the Vedantas, in the Puranas, and in old histories, who save Jamadagni, O king, would be Drona's superior? A combination of the Brahma weapon with the Vedas,--this is never to be seen anywhere else."" Question 3: Why did Duryodhana suggest granting forgiveness and restoring peace? Answer 3: Duryodhana suggested granting forgiveness and restoring peace because he believed that if the preceptor (Drona) was on their side and they presented a united front, their actions would appear as if they had already achieved their goals. He wanted to avoid internal conflicts and focus on the impending battle with Arjuna. Reference 3: ""Let the preceptor grant his forgiveness and let peace be restored... whatever should be done (in view of the present emergency) would seem to have been already done."" Question 4: What was Drona's concern and request regarding Arjuna's presence? Answer 4: Drona was concerned that Arjuna might attack Duryodhana and defeat their troops due to Arjuna's prowess. He requested that arrangements be made to prevent Arjuna from approaching Duryodhana in battle and to ensure Duryodhana's safety, especially because Arjuna had not yet revealed himself before the expiry of the term of exile. Reference 4: ""Let such arrangements be made that Partha may not be able to approach Duryodhana in battle... Let such arrangements, therefore, be made that he may not succeed in attacking Dhritarashtra's son and defeating our troops.""","[0.2652934789657593, -0.13993291556835175, -0.16576044261455536, 0.14122247695922852, 0.4484371542930603, -0.04859718680381775, 0.3128645718097687, 0.1301610767841339, -0.2160930186510086, 0.07946979254484177, -0.25827813148498535, 0.024856511503458023, 0.13073904812335968, -0.6500219702720642, -0.04844778776168823, -0.011319238692522049, -0.13981232047080994, 0.26765209436416626, 0.23770371079444885, 0.1357855349779129, -0.22393348813056946, 0.22727343440055847, -0.152313694357872, 0.13054032623767853, -0.03926333039999008, -0.09153283387422562, -0.011295938864350319, 0.5096375942230225, -0.1644955575466156, -0.6606228351593018, 0.35371628403663635, -0.10550930351018906, 0.14624032378196716, 0.20684148371219635, -0.00010085233952850103, -0.04370812699198723, 0.3809036612510681, 0.036589089781045914, -0.19277235865592957, -0.07905129343271255, 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-0.11330965161323547, 0.22709476947784424, -0.0005415598279796541, 0.07755294442176819, 0.21356303989887238, 0.27703914046287537, 0.049890801310539246, -0.22627030313014984, -0.3671253025531769, -0.27813175320625305, 0.21393732726573944, -0.0501432903110981, 0.17656061053276062, -0.028872031718492508, 0.2679608166217804, -0.03228310868144035, -0.06387785822153091, -0.2581973075866699, -0.09610916674137115, 0.2534148097038269, -0.07177135348320007, -0.41454336047172546, 0.22954334318637848, -0.07940603047609329, 0.1053885966539383, -0.13464240729808807, -0.14347484707832336, 0.025614053010940552, -0.035655293613672256, -0.26580166816711426, -0.11006031930446625]" 1435,Book01_011,27,1358,242,322,"Section X (Pauloma Parva continued) Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.' ""And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.' ""Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"" And so ends the tenth section of the Pauloma Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section X (Pauloma Parva continued) Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.' ""And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.' ""Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"" And so ends the tenth section of the Pauloma Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Ruru initially intend to kill the snake, and what changed his decision? Answer 1: Ruru initially intended to kill the snake because his wife had been bitten by a snake, and he had taken a vow to kill every snake he came across in his anger. However, when he heard the snake's words and saw its fear, he decided not to kill it. Reference 1: ""And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake... the Rishi Ruru hearing these words of the serpent... killed it not.""","[0.3544771373271942, -0.6037442684173584, -0.2767523229122162, 0.12497174739837646, 0.5723073482513428, -0.08922740817070007, -0.07117706537246704, 0.1283557415008545, -0.06412726640701294, 0.2542415261268616, -0.23088078200817108, 0.3611612617969513, 0.04809753596782684, -0.3193947970867157, 0.10330430418252945, -0.47541558742523193, 0.13292865455150604, 0.02098233997821808, 0.2673185169696808, -0.22929199039936066, -0.26912790536880493, 0.14676260948181152, 0.18166418373584747, 0.12496411055326462, 0.30883899331092834, 0.05895480886101723, 0.008761130273342133, 0.5188117623329163, -0.25993093848228455, -0.5240567922592163, 0.2059456706047058, -0.32546597719192505, 0.10810812562704086, 0.19835326075553894, -0.00011080049443989992, -0.07760682702064514, 0.29158636927604675, 0.019037898629903793, 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I am anxious to hear all this in detail.' ""The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished. ""Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"" So ends the twelfth section in the Pauloma Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XII (Pauloma Parva continued) ""Sauti continued, 'Ruru then asked, 'O best of Dwijas, why was king Janamejaya bent upon destroying the serpents?--And why and how were they saved by the wise Astika? I am anxious to hear all this in detail.' ""The Rishi replied, 'O Ruru, the important history of Astika you will learn from the lips of Brahmanas.' Saying this, he vanished. ""Sauti continued, 'Ruru ran about in search of the missing Rishi, and having failed to find him in all the woods, fell down on the ground, fatigued. And revolving in his mind the words of the Rishi, he was greatly confounded and seemed to be deprived of his senses. Regaining consciousness, he came home and asked his father to relate the history in question. Thus asked, his father related all about the story.'"" So ends the twelfth section in the Pauloma Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Janamejaya want to destroy the serpents, and how were they ultimately saved? Answer 1: King Janamejaya desired to destroy the serpents because of a deep-seated animosity. The story of how the serpents were saved from his destructive intent by the wise Astika will be revealed by Brahmanas as narrated in this context. Reference 1: ""O Ruru, the important history of Astika you will learn from the lips of Brahmanas.""","[0.1547021120786667, -0.27621108293533325, -0.1877915859222412, 0.33343082666397095, 0.4424475133419037, -0.053081367164850235, -0.2100842148065567, 0.15518157184123993, 0.013052672147750854, 0.27682000398635864, -0.0005116768879815936, 0.033813122659921646, 0.13281989097595215, -0.27082276344299316, 0.11459033936262131, -0.32917287945747375, 0.03260226547718048, 0.14822429418563843, 0.5661153793334961, -0.04434150829911232, -0.2675287127494812, 0.1537908911705017, -0.05094502493739128, 0.015331534668803215, 0.35196569561958313, 0.1846313327550888, -0.14472728967666626, 0.4354460537433624, -0.10307186841964722, -0.4463128447532654, 0.1718742549419403, -0.5982837677001953, 0.11807020008563995, 0.23864884674549103, -0.00011163442832184955, -0.08240576088428497, 0.31346017122268677, -0.1508609652519226, 0.10704649984836578, 0.0849774107336998, -0.09713545441627502, 0.5622296929359436, 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-0.06829985231161118, -0.30392929911613464, -0.4043519198894501, -0.09292995184659958, 0.363073468208313, 0.3967452645301819, 0.014745432883501053, 0.018755268305540085, 0.09027492254972458, 0.5234432816505432, -0.17868566513061523, -0.7994987964630127, -0.16044005751609802, 0.23464038968086243, -0.09235944598913193, -0.39322972297668457, 0.08512682467699051, -0.1887897253036499, 0.22415179014205933, -0.0639137476682663, -0.5587669610977173, 0.5139933824539185, 0.1225866824388504, -0.029227405786514282, -0.2639121413230896]" 1437,Book01_015,31,1074,184,245,"Section XIV (Astika Parva continued) ""Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.' ""Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"" So ends the thirteenth section in the Astika Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XIV (Astika Parva continued) ""Sauti said, 'That Brahmana of rigid vows then wandered over the earth for a wife but a wife found he not. One day he went into the forest, and recollecting the words of his ancestors, he thrice prayed in a faint voice for a bride. Thereupon Vasuki rose and offered his sister for the Rishi's acceptance. But the Brahmana hesitated to accept her, thinking her not to be of the same name with himself. The high-souled Jaratkaru thought within himself, 'I will take none for wife who is not of the same name with myself.' Then that Rishi of great wisdom and austere penances asked him, saying, 'Tell me truly what is the name of this thy sister, O snake.' ""Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.' Saying this, he offered his beautiful sister to Jaratkaru who then espoused her with ordained rites.'"" So ends the thirteenth section in the Astika Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the Brahmana Rishi Jaratkaru come to marry Vasuki's sister, and why did he initially hesitate to accept her as his wife? Answer 1: The Brahmana Rishi Jaratkaru married Vasuki's sister after Vasuki offered her to him. Jaratkaru hesitated to accept her initially because he wanted a wife with the same name as himself. After learning that her name was also Jaratkaru, he agreed to marry her, and they were wed with proper rites. Reference 1: ""Vasuki replied, 'O Jaratkaru, this my younger sister is called Jaratkaru. Given away by me, accept this slender-waisted damsel for thy spouse. O best of Brahmanas, for thee I reserved her. Therefore, take her.'""","[0.28402161598205566, -0.24293069541454315, -0.19640597701072693, -0.06019702926278114, 0.1983662098646164, -0.08308851718902588, -0.17608524858951569, 0.24459940195083618, 0.3702850341796875, 0.2155696004629135, -0.08104924857616425, -0.07665067911148071, 0.13579069077968597, 0.17614825069904327, -0.11815015226602554, -0.11684278398752213, -0.09762923419475555, 0.2206982523202896, 0.2959023416042328, -0.026123495772480965, -0.32391998171806335, 0.2907307744026184, 0.0005464646965265274, 0.10084288567304611, 0.3420175015926361, -0.025717491284012794, -0.023996543139219284, 0.30238673090934753, -0.3930768072605133, -0.3684031665325165, 0.15837959945201874, -0.3108457922935486, -0.10030142962932587, 0.17799903452396393, -0.00010455930896569043, -0.052870381623506546, 0.3061259388923645, 0.0024519111029803753, -0.2211865782737732, 0.02418428845703602, -0.1957973688840866, -0.2064136415719986, 0.15206216275691986, -0.3594604730606079, -0.05174125358462334, 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It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents. ""Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors. ""Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."" So ends the fifteenth section in the Astika Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XV (Astika Parva continued) ""Sauti said, 'O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows. The Rishi wedded her according to the rites ordained (in the scriptures), and from them was born a high-souled son called Astika. An illustrious ascetic; versed in the Vedas and their branches, he regarded all with an even eye, and removed the fears of both his parents. ""Then, after a long space of time, a king descending from the Pandava line celebrated a great sacrifice known as the Snake-sacrifice, After that sacrifice had commenced for the destruction of the snakes, Astika delivered the Nagas, viz., his brothers and maternal uncles and other snakes (from a fiery death). And he delivered his fathers also by begetting offspring. And by his austerities, O Brahmana, and various vows and study of the Vedas, he freed himself from all his debts. By sacrifices, at which various kinds of offerings were made, he propitiated the gods. By practising the Brahmacharya mode of life he conciliated the Rishis; and by begetting offspring he gratified his ancestors. ""Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his sires who being thus relieved from bondage ascended to heaven. Thus having acquired great religious merit, Jaratkaru, after a long course of years, went to heaven, leaving Astika behind. There is the story of Astika that I have related duly Now, tell me, O tiger of Bhrigu's race, what else I shall narrate."" So ends the fifteenth section in the Astika Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the curse that had been placed upon the snakes, and how did Astika's birth and actions help in mitigating this curse? Answer 1: The curse placed upon the snakes was that they would be burnt in Janamejaya's sacrifice, which was to be conducted by Agni, the Wind god. Astika's birth as the son of Jaratkaru and his subsequent efforts, including delivering the Nagas and performing various religious activities, helped in mitigating this curse and saving the snakes from a fiery death. Reference 1: ""O foremost of persons acquainted with Brahma, the mother of the snakes had cursed them of old, saying, 'He that hath the Wind for his charioteer (viz., Agni) shall burn you all in Janamejaya's sacrifice!' It was to neutralise that curse that the chief of the snakes married his sister to that high-souled Rishi of excellent vows.""","[0.07486282289028168, -0.26070377230644226, -0.23364311456680298, 0.10017567127943039, 0.4860532283782959, 0.019585052505135536, -0.23013484477996826, 0.16144013404846191, 0.18843147158622742, 0.07095059752464294, -0.09210189431905746, 0.3479490876197815, 0.006444361060857773, 0.1600828468799591, 0.18722711503505707, -0.2309114784002304, -0.07612262666225433, 0.047415729612112045, 0.19575120508670807, 0.03575235232710838, -0.318712055683136, 0.3781406581401825, 0.15249840915203094, 0.2482297569513321, 0.2738741338253021, -0.22247275710105896, 0.040763016790151596, 0.5651829242706299, -0.05027168244123459, -0.5216894745826721, 0.05901346728205681, -0.6369838118553162, -0.07855074852705002, 0.3517383933067322, -0.00010735321120591834, -0.09840528666973114, 0.2628629207611084, 0.022459305822849274, -0.23047934472560883, 0.12717632949352264, -0.24688294529914856, 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Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.' ""Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?' ""Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"" So ends the seventeenth section in the Astika Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XVII (Astika Parva continued) ""Sauti said, 'O ascetic, about this time the two sisters saw approaching near, that steed of complacent appearance named Uchchaihsravas who was worshipped by the gods, that gem of steeds, who arose at the churning of the Ocean for nectar. Divine, graceful, perpetually young, creation's master-piece, and of irresistible vigour, it was blest with every auspicious mark.' ""Saunaka asked, 'Why did the gods churn the Ocean for nectar, and under what circumstances and when as you say, did that best of steeds so powerful and resplendent spring?' ""Sauti said, 'There is a mountain named Meru, of blazing appearance, and looking like a heap of effulgence. The rays of the Sun falling on its peaks of golden lustre are dispersed by them. Decked with gold and exceedingly beautiful, that mountain is the haunt of the gods and the Gandharvas. It is immeasurable and unapproachable by men of manifold sins. Dreadful beasts of prey wander over its breasts, and it is illuminated by many divine life-giving herbs. It stands kissing the heavens by its height and is the first of mountains. Ordinary people cannot even think of ascending it. It is graced with trees and streams, and resounds with the charming melody of winged choirs. Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'"" So ends the seventeenth section in the Astika Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the gods and the Asuras churn the Ocean, and what were they seeking to obtain through this act? Answer 1: The gods and the Asuras decided to churn the Ocean in order to obtain amrita, the celestial ambrosia, along with various drugs and gems. This act of churning was intended to yield the elixir of immortality and other valuable treasures. Reference 1: ""Once the celestials sat on its begemmed peak--in conclave. They who had practised penances and observed excellent vows for amrita now seemed to be eager seekers alter amrita (celestial ambrosia). Seeing the celestial assembly in anxious mood Nara-yana said to Brahman, 'Do thou churn the Ocean with the gods and the Asuras. By doing so, amrita will be obtained as also all drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.'""","[0.042425431311130524, -0.17320117354393005, -0.26859256625175476, -0.21413107216358185, 0.4009883403778076, -0.22807715833187103, -0.24540948867797852, 0.10104122012853622, 0.15193182229995728, 0.30357110500335693, -0.16174723207950592, 0.30028706789016724, -0.28329625725746155, -0.31165260076522827, 0.19080129265785217, -0.04958752915263176, 0.2701480984687805, 0.226869598031044, 0.07978630810976028, -0.09840842336416245, -0.29133492708206177, 0.2549448013305664, -0.25083112716674805, -0.09676122665405273, 0.29966893792152405, 0.03756832703948021, 0.026768891140818596, 0.15777413547039032, -0.2506566643714905, -0.37390249967575073, -0.04842790216207504, -0.2906098961830139, -0.10069767385721207, 0.47559717297554016, -0.00010338699212297797, -0.1001022532582283, 0.3458576202392578, 0.045869018882513046, -0.4529029428958893, 0.010011676698923111, 0.1949959546327591, 0.3447136878967285, 0.07378169894218445, -0.17818419635295868, 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If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail. ""Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"" And so ends the twenty-second section in the Astika Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXII (Astika Parva continued) ""Sauti said, 'The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail. ""Now the two co-wives had laid the wager. And having laid the wager, O best of Brahmanas, the two sisters Kadru and Vinata, the daughters of Daksha, proceeded in great delight along the sky to see the other side of the Ocean. And on their way they saw the Ocean, that receptacle of waters, incapable of being easily disturbed, mightily agitated all of a sudden by the wind, and roaring tremendously; abounding with fishes capable of swallowing the whale and full of makaras; containing also creatures of diverse forms counted by thousands; frightful from the presence of horrible monsters, inaccessible, deep, and terrible, the mine of all kinds of gems, the home of Varuna (the water-god), the wonderful habitations of the Nagas, the lord of rivers, the abode of the subterranean fire; the residence of the Asuras and of many dreadful creatures; the reservoir of water, not subject to decay, aromatic, and wonderful, the great source of the amrita of the celestials; immeasurable and inconceivable, containing waters that are holy, filled to the brim by many thousands of great rivers, dancing as it were in waves. Such was the Ocean, full of rolling waves, vast as the expanse of the sky, deep, of body lighted with the flames of subterranean fire, and roaring, which the sisters quickly passed over.'"" And so ends the twenty-second section in the Astika Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did the Nagas decide to do in response to their mother's demand, and why did they choose to comply with her request? Answer 1: The Nagas decided to render the horse's tail black as demanded by their mother, Kadru, in order to fulfill her wish and avoid the potential consequences of her anger. They believed that complying with her request might lead to the lifting of her curse and her continued affection. Reference 1: ""The Nagas after consultation arrived at the conclusion that they should do their mother's bidding, for if she failed in obtaining her desire she might withdraw her affection and burn them all. If, on the other hand, she were graciously inclined, she might free them from her curse. They said, 'We will certainly render the horse's tail black.' And it is said that they then went and became hairs in the horse's tail.""","[0.037136826664209366, -0.18435029685497284, -0.31679195165634155, -0.27571988105773926, 0.318064421415329, -0.09414711594581604, 0.10549687594175339, 0.3357648253440857, -0.025910649448633194, 0.2157607227563858, -0.21870586276054382, 0.3104400634765625, 0.1226285994052887, -0.04567547142505646, 0.1102464571595192, -0.013439137488603592, 0.11925763636827469, 0.2513962686061859, -0.0439542755484581, -0.058196257799863815, 0.019213000312447548, 0.02390897646546364, -0.04053486883640289, 0.09306232631206512, 0.2886638939380646, 0.07709776610136032, -0.07006280869245529, 0.1292874813079834, -0.2571633458137512, -0.45524919033050537, 0.08931753039360046, -0.3520994782447815, -0.027492327615618706, 0.3771417737007141, -0.00010405390639789402, -0.13374564051628113, 0.16020555794239044, 0.0461275689303875, -0.08990097045898438, 0.01372563000768423, -0.22624827921390533, 0.19369088113307953, 0.3061775267124176, 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And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour. ""And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."" And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXVI (Astika Parva continued) ""Sauti said, 'And then Indra, the king of gods, having the best of horses for his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water. And the sky, in consequence of those wonderful and terribly-roaring clouds that were incessantly begetting vast quantities of water, looked as if the end of Yuga had come. And in consequence of the myriads of waves caused in the falling torrents, the deep roar of the clouds, the flashes of lightning, the violence of the wind, and the general agitation, the sky looked as if dancing in madness. The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour. ""And upon Indra's causing that downpour, the Nagas became exceedingly delighted. And the Earth was filled with water all around. And the cool, clear water reached even the nether regions. And there were countless waves of water all over the Earth. And the snakes with their mother reached (in safety) the island called Ramaniyaka."" And so ends the twenty-sixth section in the Astika Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Indra do in response to Kadru's adoration, and what were the consequences of his actions on the world? Answer 1: In response to Kadru's adoration, Indra, the king of gods, summoned clouds and commanded them to pour abundant rain. As a result of this, the entire firmament was covered with blue clouds, and the sky became overcast. The clouds poured down incessant rain, causing waves, flashes of lightning, and strong winds. This downpour filled the Earth with water, and the world was in a state of chaos due to the heavy rainfall and natural disturbances. Reference 1: ""And then Indra, the king of gods, having the best of horses for his bearer, thus adored by Kadru, covered the entire firmament with masses of blue clouds. And he commanded the clouds, saying, Pour ye, your vivifying and blessed drops!' And those clouds, luminous with lightning, and incessantly roaring against each other in the welkin, poured abundant water... The sky became overcast, and the rays of the Sun and the Moon totally disappeared in consequence of that incessant downpour.""","[-0.0779634341597557, -0.4686647653579712, -0.24723583459854126, -0.04395400732755661, 0.4501974284648895, -0.2912813723087311, -0.0981009379029274, 0.08535444736480713, 0.1222221627831459, 0.2876098155975342, -0.036047667264938354, 0.4587821960449219, -0.11250414699316025, -0.1274079978466034, 0.3384011387825012, -0.17425744235515594, 0.26641401648521423, -0.009414244443178177, -0.03126092627644539, -0.05926494300365448, -0.15780630707740784, 0.07577245682477951, 0.04810035601258278, 0.049976643174886703, 0.2744165062904358, -0.15665680170059204, -0.06918976455926895, 0.3253564238548279, -0.18915517628192902, -0.7051522135734558, 0.03210550546646118, -0.31422680616378784, 0.14293812215328217, 0.03374672308564186, -0.00010500640200916678, -0.0914061963558197, 0.4705045819282532, -0.10322632640600204, -0.202182799577713, 0.2651351988315582, -0.343394011259079, 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Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.' ""Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me! ""Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara. ""Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"" So ends the thirty-fifth section in the Astika Parva of the Adi Parva. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXV (Astika Parva continued) ""Saunaka said, 'O son of Suta, thou hast told us the reason why the snakes were cursed by their mother, and why Vinata also was cursed by her son. Thou hast also told us about the bestowal of boons, by their husband, on Kadru and Vinata. Thou hast likewise told us the names of Vinata's sons. But thou hast not yet recited to us the names of the snakes. We are anxious to hear the names of the principal ones.' ""Sauti said, O thou whose wealth is asceticism, from fear of being lengthy, I shall not mention the names of all the snakes. But I will recite the names of the chief ones. Listen to me! ""Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara. ""Thus, O best of regenerate ones, have I said the names of the principal serpents. From fear of being tedious I do not give names of the rest. O thou whose wealth is asceticism, the sons of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best ascetics, in this world the number of snakes baffles calculation, there being many thousands and millions of them.'"" So ends the thirty-fifth section in the Astika Parva of the Adi Parva. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Can you provide the names of some of the chief snakes among Kadru's sons? Answer 1: Among Kadru's sons, some of the chief snakes were Sesha, Vasuki, Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, Mani, Purana, Pinjaraka, and others. The complete list includes numerous names, and it's said that the sons and grandsons of these snakes are innumerable. Reference 1: ""Sesha was born first, and then Vasuki. (Then were born) Airavata, Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana, Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka, Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna, Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta, Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada, Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha, Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda, Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara, Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodara, and Mahodara.""","[0.41838711500167847, -0.569994330406189, -0.2706361711025238, 0.1475728452205658, 0.31603261828422546, -0.007114229258149862, 0.031178558245301247, 0.05580880120396614, 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-0.07846701890230179, -0.2564898431301117, 0.2962861955165863, -0.22815193235874176, -0.36804434657096863, 0.30973756313323975, 0.12241806089878082, 0.004117579665035009, -0.21667218208312988, -0.05212892219424248, 0.2938961386680603, 0.009167247451841831, -0.07541608065366745, -0.2810961902141571]" 1443,Book01_040,56,2017,345,459,"Section XXXIX (Astika Parva continued) ""Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her. ""And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.' ""Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.' ""Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXIX (Astika Parva continued) ""Sauti said, 'O best of regenerate ones, hearing these words of Elapatra, all the serpents, in great delight, exclaimed, 'Well said, well said!' And from that time Vasuki set about carefully bringing up that maiden, viz., his sister Jaratkaru. And he took great delight in rearing her. ""And much time did not elapse from this, when the gods and the Asuras, assembling together, churned the abode of Varuna. And Vasuki, the foremost of all gifted with strength, became the churning-cord. And directly the work was over, the king of the snakes presented himself before the Grandsire. And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.' ""Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said. Let the king of the snakes do that which hath been communicated to him before by Elapatra. The time hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous. Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic penances. Let Vasuki, at the proper time, bestow on him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise.' ""Sauti continued, 'Then the king of the snakes, Vasuki, afflicted with the curse of his mother, hearing these words of the Grandsire, and intending to bestow his sister of the Rishi Jaratkaru, commanded all the serpents, a large numbers of whom were ever attentive to their duties, to watch the Rishi Jaratkaru, saying, 'When the lord Jaratkaru will ask for a wife, come immediately and inform me of it. The weal of our race depends upon it.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the gods approach the Grandsire, Brahman, on behalf of Vasuki, the king of the snakes, and what request did they make? Answer 1: The gods approached Brahman on behalf of Vasuki because Vasuki was suffering from the fear of his mother's curse. They requested Brahman to assuage Vasuki's sorrow, which had been caused by the curse, and to ensure the welfare of Vasuki's race by allowing him to bestow his sister Jaratkaru upon the Rishi Jaratkaru when the time was right. Reference 1: ""And the gods, accompanied by Vasuki, addressed the Grandsire, saying, 'O lord, Vasuki is suffering great affliction from fear of (his mother's curse). It behoveth thee to root out the sorrow, begotten of the curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race. The king of the snakes is ever our friend and benefactor. O Lord of the gods, be gracious unto him and assuage his mind's fever.' Brahman replied, 'O ye immortals, I have thought, in my mind, of what ye have said.'""","[0.24840041995048523, -0.38490647077560425, -0.26341497898101807, 0.17664724588394165, 0.32680222392082214, -4.987538341083564e-05, -0.17532718181610107, 0.09683673828840256, -0.0531708225607872, -0.022706156596541405, -0.1080947294831276, 0.06004619598388672, 0.09962082654237747, 0.03195146471261978, 0.15262800455093384, -0.2946288585662842, -0.10769671201705933, 0.08920054882764816, 0.1250637322664261, -0.17323094606399536, -0.16693145036697388, 0.29484832286834717, 0.01641576923429966, 0.3120371997356415, 0.22232022881507874, -0.0320001021027565, 0.1906973123550415, 0.7274547219276428, -0.21906834840774536, -0.5419451594352722, 0.20958346128463745, -0.3929155170917511, 0.010023066774010658, 0.3390008807182312, -0.0001009968837024644, -0.01640305668115616, 0.30359718203544617, 0.04193713143467903, -0.35990139842033386, 0.3775927722454071, -0.25469014048576355, -0.13173255324363708, 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And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle. ""And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning. ""And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLIV (Astika Parva continued) ""Sauti said, 'Then the councillors beholding the king in the coils of Takshaka, became pale with fear and wept in exceeding grief. And hearing the roar of Takshaka, the ministers all fled. And as they were flying away in great grief, they saw Takshaka, the king of snakes, that wonderful serpent, coursing through the blue sky like a streak of the hue of the lotus, and looking very much like the vermilion-coloured line on a woman's crown dividing the dark masses of her hair in the middle. ""And the mansion in which the king was living blazed up with Takshaka's poison. And the king's councillors, on beholding it, fled away in all directions. And the king himself fell down, as if struck by lightning. ""And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites. All the citizens, assembling together, made the minor son of the deceased monarch their king. And the people called their new king, that slayer of all enemies, that hero of the Kuru race, by the name of Janamejaya. And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira). And the ministers of the youthful monarch, beholding that he could now keep his enemies in check, went to Suvarnavarman, the king of Kasi, and asked him his daughter Vapushtama for a bride. And the king of Kasi, after due inquiries, bestowed with ordained rites, his daughter Vapushtama on that mighty hero of Kuru race. And the latter, receiving his bride, became exceedingly glad. And he gave not his heart at any time to any other woman. And gifted with great energy, he wandered in pursuit of pleasure, with a cheerful heart, on expanses of water and amid woods and flowery fields. And that first of monarchs passed his time in pleasure as Pururavas of old did, on receiving the celestial damsel Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted to her lord and celebrated for her beauty having gained a desirable husband, pleased him by the excess of her affection during the period he spent in the pursuit of pleasure.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who succeeded the king laid low by Takshaka's poison and became the new ruler of the kingdom, and what was the name given to this youthful monarch? Answer 1: The king laid low by Takshaka's poison was succeeded by his minor son, Parikshita, who became the new ruler of the kingdom. The youthful monarch was named Janamejaya. Reference 1: ""And when the king was laid low by Takshaka's poison, his councillors with the royal priest--a holy Brahmana--performed all his last rites... And that best of monarchs, Janamejaya, though a child, was wise in mind. And with his councillors and priest, the eldest son Parikshita, that bull amongst the Kurus, ruled the kingdom like his heroic great-grand-father (Yudhishthira).""","[0.24768780171871185, -0.3722110688686371, -0.2583721876144409, 0.2107687145471573, 0.3295731246471405, -0.16232842206954956, -0.1793263852596283, 0.08784288913011551, -0.10071773082017899, 0.10858295857906342, 0.038950785994529724, 0.1460491567850113, 0.013350670225918293, -0.04634455218911171, 0.15593652427196503, -0.36680033802986145, 0.13275058567523956, 0.1837148666381836, 0.27954724431037903, -0.026409421116113663, -0.09810879081487656, 0.45958542823791504, -0.039080653339624405, 0.3826157748699188, 0.28163886070251465, -0.01102459616959095, 0.10897260904312134, 0.6309477686882019, -0.3538593351840973, -0.5059511661529541, 0.08936553448438644, -0.5855329632759094, -0.12076031416654587, 0.15335750579833984, -9.794637298909947e-05, -0.07557974755764008, 0.4199318289756775, 0.05183808133006096, -0.05323902890086174, 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And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LII (Astika Parva continued) ""Sauti said, 'The snake-sacrifice then commenced according to due form. And the sacrificial priests, competent in their respective duties according to the ordinance, clad in black garments and their eyes red from contact with smoke, poured clarified butter into the blazing fire, uttering the appropriate mantras. And causing the hearts of all the snakes to tremble with fear, they poured clarified butter into the mouth of Agni uttering the names of the snakes. And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another. And swollen and breathing hard, and twining each other with their heads and tails, they came in large numbers and fell into the fire. The white, the black, the blue, the old and the young--all fell alike into the fire, uttering various cries. Those measuring a krosa, and those measuring a yojana, and those of the measure of a gokarna, fell continuously with great violence into that first of all fires. And hundreds and thousands and tens of thousands of snakes, deprived of all control over their limbs, perished on that occasion. And amongst those that perished, there were some that were like horses, other like trunks of elephants, and others of huge bodies and strength like maddened elephants Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the snake-sacrifice commence, and what happened to the snakes during the ritual? Answer 1: The snake-sacrifice commenced with sacrificial priests clad in black garments pouring clarified butter into a blazing fire while uttering appropriate mantras. The snakes, filled with fear, began to fall into the fire, piteously calling upon each other. Snakes of various sizes, colors, and strengths, including those resembling horses and elephants, fell into the fire, and many perished on that occasion. Reference 1: ""The snake-sacrifice then commenced according to due form... And the snakes thereupon began to fall into the blazing fire, benumbed and piteously calling upon one another... Of various colours and virulent poison, terrible and looking like maces furnished with iron-spikes, of great strength, ever inclined to bite, the snakes, afflicted with their mother's curse, fell into the fire.'""","[0.3477684259414673, -0.5589865446090698, -0.32758259773254395, 0.05818476900458336, 0.3969331383705139, -0.026917483657598495, 0.1170223280787468, 0.15948739647865295, 0.01493070274591446, 0.02929842658340931, -0.21408988535404205, 0.4519544839859009, -0.08727314323186874, -0.07222973555326462, 0.18786805868148804, -0.45790383219718933, 0.026891203597187996, -0.06835969537496567, 0.06697367876768112, 0.010955031029880047, 0.07859934121370316, 0.26037102937698364, 0.05330972746014595, 0.3241555988788605, -0.0147324213758111, 0.02680347114801407, 0.05521064251661301, 0.48253583908081055, 0.03234267234802246, -0.6695612072944641, -0.01644454151391983, -0.58863365650177, 0.05771994590759277, 0.40415939688682556, -0.0001049183338182047, -0.09419471025466919, 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O son of Suta, I have been much gratified with thee. I ask thee again, to recite to me, O son of a Suta, the history composed by Vyasa. The varied and wonderful narrations that were recited amongst those illustrious Sadasyas assembled at the sacrifice, in the intervals of their duties of that long-extending ceremony, and the objects also of those narrations, I desire to hear from thee, O son of a Suta! Recite therefore, all those to me fully.' 'Sauti said, 'The Brahmanas, in the intervals of the duties, spoke of many things founded upon the Vedas. But Vyasa recited the wonderful and great history called the Bharata.' ""Saunaka said, 'That sacred history called the Mahabharata, spreading the fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya, caused to be duly recited after the completion of the sacrifice. I desire to hear duly. That history hath been born of the ocean-like mind of the great Rishi of soul purified by yoga. Thou foremost of good men, recite it unto me, for, O son of a Suta, my thirst hath not been appeased by all thou hast said.' 'Sauti said, 'I shall recite to thee from the beginning of that great and excellent history called the Mahabharata composed by Vyasa. O Brahmana, listen to it in full, as I recite it. I myself feel a great pleasure in reciting it.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LIX (Adivansavatarana Parva) ""Saunaka said, 'O son, thou hast narrated to me this extensive and great history commencing from the progeny of Bhrigu. O son of Suta, I have been much gratified with thee. I ask thee again, to recite to me, O son of a Suta, the history composed by Vyasa. The varied and wonderful narrations that were recited amongst those illustrious Sadasyas assembled at the sacrifice, in the intervals of their duties of that long-extending ceremony, and the objects also of those narrations, I desire to hear from thee, O son of a Suta! Recite therefore, all those to me fully.' 'Sauti said, 'The Brahmanas, in the intervals of the duties, spoke of many things founded upon the Vedas. But Vyasa recited the wonderful and great history called the Bharata.' ""Saunaka said, 'That sacred history called the Mahabharata, spreading the fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya, caused to be duly recited after the completion of the sacrifice. I desire to hear duly. That history hath been born of the ocean-like mind of the great Rishi of soul purified by yoga. Thou foremost of good men, recite it unto me, for, O son of a Suta, my thirst hath not been appeased by all thou hast said.' 'Sauti said, 'I shall recite to thee from the beginning of that great and excellent history called the Mahabharata composed by Vyasa. O Brahmana, listen to it in full, as I recite it. I myself feel a great pleasure in reciting it.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What epic history is Saunaka requesting Sauti to narrate, and who composed this epic? Answer 1: Saunaka is requesting Sauti to narrate the epic history called the Mahabharata, which was composed by the great sage Vyasa. Reference 1: ""Saunaka said, 'That sacred history called the Mahabharata... which Krishna-Dwaipayana, asked by Janamejaya, caused to be duly recited after the completion of the sacrifice... I desire to hear duly.'""","[0.04674569144845009, -0.1594642698764801, -0.24410904943943024, 0.06904236227273941, 0.3760964870452881, -0.09032358974218369, -0.09050019830465317, 0.1772756427526474, -0.27674931287765503, -0.03760010376572609, -0.13485735654830933, 0.10508286207914352, 0.2507968544960022, -0.339195191860199, 0.14114251732826233, -0.23330333828926086, 0.04947743937373161, 0.12390576303005219, 0.1826452910900116, -0.04635319486260414, -0.11786070466041565, 0.05689992383122444, -0.17311862111091614, -0.034698307514190674, -0.14495991170406342, -0.048304978758096695, 0.025874478742480278, 0.4144864082336426, -0.09346086531877518, -0.5017020106315613, -0.08994214236736298, -0.32963287830352783, -0.0017379773780703545, 0.46115028858184814, -0.00010018648754339665, -0.1975424885749817, 0.4417985677719116, -0.2677648067474365, -0.2841442823410034, 0.069784015417099, -0.15060576796531677, 0.14195166528224945, 0.15369035303592682, -0.4140263795852661, -0.06616749614477158, 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And they all having resolved to come down on earth in their respected parts, then went to Narayana, the slayer of all foes, at Vaikunth--the one who has the discus and the mace in his hands, who is clad in purple, who is of great splendour, who hath the lotus on his navel, who is the slayer of the foes of the gods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the gods, of mighty strength, who hath the mark of the auspicious whirl on his breast, who is the mover of every one's faculties and who is adored by all the gods. Him, Indra the most exalted of persons, addressed, saying, ""Be incarnate."" And Hari replied,--'Let it be.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""And all the gods with Indra, on hearing these words of the Lord of the celestials--words that were true, desirable under the circumstances, and fraught with benefit,--accepted them. And they all having resolved to come down on earth in their respected parts, then went to Narayana, the slayer of all foes, at Vaikunth--the one who has the discus and the mace in his hands, who is clad in purple, who is of great splendour, who hath the lotus on his navel, who is the slayer of the foes of the gods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the gods, of mighty strength, who hath the mark of the auspicious whirl on his breast, who is the mover of every one's faculties and who is adored by all the gods. Him, Indra the most exalted of persons, addressed, saying, ""Be incarnate."" And Hari replied,--'Let it be.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who are the gods addressing, and what request do they make of this divine entity? Answer 1: The gods are addressing Lord Narayana, and they request him to incarnate on Earth. Reference 1: ""And all the gods with Indra... addressed, saying, 'Be incarnate.'""","[0.3650302588939667, -0.21105757355690002, -0.20049871504306793, 0.09248283505439758, 0.3165488839149475, -0.20765817165374756, -0.11526192724704742, 0.20702166855335236, -0.1746918112039566, 0.13842910528182983, -0.0005145692266523838, 0.01958319917321205, 0.025427749380469322, -0.4798251986503601, 0.2601693570613861, -0.3998546004295349, -0.027642948552966118, 0.20190761983394623, -0.18937921524047852, 0.06217977777123451, -0.18231792747974396, 0.3747635781764984, -0.07267553359270096, 0.2581420838832855, 0.08264930546283722, -0.07220449298620224, 0.000352478091372177, 0.22455017268657684, -0.17865468561649323, -0.1256510466337204, 0.06368658691644669, -0.1459348499774933, 0.19031572341918945, 0.2283654361963272, -0.0001029340346576646, 0.07174637913703918, 0.5075051188468933, -0.11793647706508636, -0.2760502099990845, 0.0023034592159092426, -0.10631003230810165, 0.20080015063285828, 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-0.027389710769057274, 0.11240159720182419, 0.05983762815594673, -0.316734254360199, -0.3126210868358612, -0.38100069761276245, 0.09952502697706223, 0.042371347546577454, -0.18862177431583405, 0.10944180935621262, 0.3824162185192108, -0.3913875222206116, 0.15733207762241364, -0.532600462436676, -0.0924031138420105, 0.36070916056632996, -0.19722925126552582, -0.11977918446063995, 0.3364748954772949, 0.46838292479515076, 0.23668375611305237, -0.16341009736061096, -0.1801949143409729, -0.0021468850318342447, -0.025720376521348953, -0.4475131630897522, -0.26559606194496155]" 1448,Book01_068,92,985,160,213,"""Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What is the significance of listening to the account of incarnation as described in this passage? Answer 1: Listening to the account of incarnation helps individuals gain wisdom, understand the creation, preservation, and destruction of the universe, and it can bestow wealth, fame, offspring, long life, and success. Reference 1: ""And this account of the incarnation (of superior beings according to their respective portions)... is never cast down even under the most engrossing sorrows.'""","[0.09038639068603516, -0.1910906881093979, -0.16613346338272095, 0.24673108756542206, 0.6147230863571167, -0.14546753466129303, -0.17492283880710602, -0.06794532388448715, -0.39854586124420166, 0.1469152718782425, 0.02559005282819271, 0.2001749724149704, 0.15511515736579895, -0.6651127934455872, 0.0839347317814827, -0.48550549149513245, 0.03623821213841438, 0.21424457430839539, -0.31030863523483276, -0.030726222321391106, -0.4346845746040344, 0.26543644070625305, -0.09094361215829849, 0.24147406220436096, 0.19502004981040955, -0.1858176589012146, -0.04004419222474098, 0.2442852407693863, -0.16795939207077026, -0.24363410472869873, -0.25880423188209534, -0.28067919611930847, -0.09321839362382889, 0.37797078490257263, -0.00010228327300865203, -0.1570339798927307, 0.4667961001396179, 0.047993555665016174, 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-0.2500629127025604, -0.25057539343833923, 0.15499304234981537, -0.12131761759519577, 0.23537026345729828, -0.007546113803982735, 0.21418917179107666, 0.2609140872955322, -0.04009278491139412, -0.35995039343833923, -0.19858428835868835, 0.13385328650474548, 0.08504684269428253, -0.04799630865454674, 0.1843859702348709, 0.5140146613121033, 0.019081754609942436, -0.012251879088580608, -0.5438457727432251, -0.3605926036834717, 0.3965247571468353, -0.22033892571926117, -0.22262994945049286, 0.09131903201341629, -0.12818783521652222, 0.17090070247650146, -0.17580166459083557, -0.19638176262378693, -0.03421739488840103, -0.17876854538917542, -0.10585443675518036, -0.12417097389698029]" 1449,Book01_076,105,1873,329,438,"""Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, 'Truly, one's appetites are never satiated by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, 'Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.' ""Vaisampayana continued, 'Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, 'Truly, one's appetites are never satiated by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, 'Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.' ""Vaisampayana continued, 'Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What realization did King Yayati have about the unsatiated nature of desires, and how did he ultimately resolve this issue? Answer 1: King Yayati realized that desires are insatiable, even if one enjoys immense wealth and pleasures. He understood that true purity is achieved by not committing any sin in thought, deed, or speech and by having no fear, wishes, or harm towards anything. To resolve this, he meditated and transferred his own decrepitude to his son Puru, allowing him to regain his youth and continue the royal lineage. Reference 1: ""The wise monarch seeing this and satisfied that one's appetites are never satiated... taking back from his son his own decrepitude.""","[0.10946883261203766, 0.054567646235227585, -0.26034653186798096, 0.24949835240840912, 0.6016590595245361, -0.07944206148386002, -0.5932626128196716, 0.2995865046977997, -0.3091942071914673, 0.0566699355840683, 0.010006677359342575, 0.1894330233335495, -0.07344803214073181, -0.5213375687599182, 0.08909010887145996, -0.30229246616363525, 0.1595320999622345, 0.20506452023983002, 0.07346740365028381, -0.020751463249325752, -0.2541734278202057, 0.24801339209079742, 0.07510015368461609, 0.423087477684021, 0.29890531301498413, -0.2349233478307724, -0.04613379389047623, 0.32828089594841003, -0.217799574136734, -0.4546118378639221, -0.2764228284358978, -0.33879584074020386, -0.07908515632152557, 0.3844425082206726, -0.00010124653636012226, -0.17606888711452484, 0.32954198122024536, 0.0089547298848629, 0.04094476252794266, 0.03340688347816467, 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The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses. He, therefore, is the true man that subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by him is everything conquered, who calmly subdueth his rising anger. He is regarded as a man who by having recourse to forgiveness, shaketh off his rising anger like a snake casting off its slough He that suppresseth his anger, he that regardeth not the evil speeches of others, he that becometh not angry, though there be cause, certainly acquireth the four objects for which we live (viz., virtue, profit, desire, and salvation) Between him that performeth without fatigue sacrifices every month for a hundred years, and him that never feeleth angry at anything, he that feeleth not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.' Devayani, on hearing this speech of her father, said, 'O father, I know, also what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaveth disrespectfully, he should never be forgiven by the preceptor if the latter is really desirous of benefiting the former. Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,--indeed, that hath been said to be the best of dwelling places,--where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan's daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXIX (Sambhava Parva continued) ""Sukra continued, 'Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything! The wise say that he is a true charioteer who without slackening holdeth tightly the reins of his horses. He, therefore, is the true man that subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by him is everything conquered, who calmly subdueth his rising anger. He is regarded as a man who by having recourse to forgiveness, shaketh off his rising anger like a snake casting off its slough He that suppresseth his anger, he that regardeth not the evil speeches of others, he that becometh not angry, though there be cause, certainly acquireth the four objects for which we live (viz., virtue, profit, desire, and salvation) Between him that performeth without fatigue sacrifices every month for a hundred years, and him that never feeleth angry at anything, he that feeleth not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.' Devayani, on hearing this speech of her father, said, 'O father, I know, also what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaveth disrespectfully, he should never be forgiven by the preceptor if the latter is really desirous of benefiting the former. Therefore, I do not desire to live any longer in a country where evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,--indeed, that hath been said to be the best of dwelling places,--where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan's daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice does Sukra give regarding controlling anger, and what significance does he place on forgiveness? Answer 1: Sukra advises that controlling anger and practicing forgiveness are essential virtues. He emphasizes that one who calmly suppresses anger and disregards evil speech conquers everything and achieves the four objectives of life. Sukra considers forgiveness to be a higher virtue than even performing sacrifices for a hundred years, and he recommends that one should not imitate the quarrels of children but strive to be wise and composed. Reference 1: ""Know, then, O Devayani, that he that mindeth not the evil speeches of others, conquereth everything! ... The wise never imitate them.""","[0.14763854444026947, -0.1761055588722229, -0.3195934295654297, 0.16640710830688477, 0.5971807837486267, -0.122939832508564, -0.15299618244171143, -0.04634634777903557, -0.22146211564540863, 0.023466723039746284, 0.06022109463810921, -0.06216263771057129, -0.002351166680455208, -0.40436702966690063, 0.07809433341026306, -0.45629778504371643, 0.053330447524785995, 0.18636620044708252, 0.11321614682674408, 0.16503076255321503, 0.0005334728048183024, 0.10312452912330627, 0.06454003602266312, 0.3618473708629608, -0.09482358396053314, -0.10618823021650314, 0.12229754775762558, 0.4054705798625946, -0.14568568766117096, -0.43582913279533386, 0.2552393972873688, -0.14644137024879456, -0.003408488119021058, 0.21190579235553741, -9.780562686501071e-05, -0.017964165657758713, 0.2537337839603424, -0.002468978986144066, -0.3478550612926483, -0.15725331008434296, 0.10769291967153549, -0.05260332301259041, 0.01831253059208393, -0.03848462924361229, 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This Kuru was exceedingly virtuous, and therefore, he was installed on the throne by his people. It is after his name that the field called Kuru-jangala has become so famous in the world. Devoted to asceticism, he made that field (Kurukshetra) sacred by practising asceticism there. And it has been heard by us that Kuru's highly intelligent wife, Vahini, brought forth five sons, viz., Avikshit, Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja, Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari the eighth. In the race of these were born, as the fruit of their pious acts seven mighty car-warriors with Janamejaya at their head. And unto Parikshit were born sons who were all acquainted with (the secrets of) religion and profit. And they were named Kakshasena and Ugrasena, and Chitrasena endued with great energy, and Indrasena and Sushena and Bhimasena. And the sons of Janamejaya were all endued with great strength and became celebrated all over the world. And they were Dhritarashtra who was the eldest, and Pandu and Valhika, and Nishadha endued with great energy, and then the mighty Jamvunada, and then Kundodara and Padati and then Vasati the eighth. And they were all proficient in morality and profit and were kind to all creatures. Among them Dhritarashtra became king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka, Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and Dhritarashtra had many grandsons, of whom three only were famous. They were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa became unrivalled on earth. And, O bull in Bharata's race, Pratipa begat three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika. The eldest Devapi adopted the ascetic course of life, impelled thereto by the desire of benefiting his brothers. And the kingdom was obtained by Santanu and the mighty car-warrior Valhika. ""O monarch, besides, there were born in the race of Bharata numberless other excellent monarchs endued with great energy and like unto the celestial Rishis themselves in virtue and ascetic power. And so also in the race of Manu were born many mighty car-warriors like unto the celestials themselves, who by their number swelled the Aila dynasty into gigantic proportions.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Samvarana begat upon his wife, Tapati, the daughter of Surya, a son named Kuru. This Kuru was exceedingly virtuous, and therefore, he was installed on the throne by his people. It is after his name that the field called Kuru-jangala has become so famous in the world. Devoted to asceticism, he made that field (Kurukshetra) sacred by practising asceticism there. And it has been heard by us that Kuru's highly intelligent wife, Vahini, brought forth five sons, viz., Avikshit, Bhavishyanta, Chaitraratha, Muni and the celebrated Janamejaya. And Avikshit begat Parikshit the powerful, Savalaswa, Adhiraja, Viraja, Salmali of great physical strength, Uchaihsravas, Bhangakara and Jitari the eighth. In the race of these were born, as the fruit of their pious acts seven mighty car-warriors with Janamejaya at their head. And unto Parikshit were born sons who were all acquainted with (the secrets of) religion and profit. And they were named Kakshasena and Ugrasena, and Chitrasena endued with great energy, and Indrasena and Sushena and Bhimasena. And the sons of Janamejaya were all endued with great strength and became celebrated all over the world. And they were Dhritarashtra who was the eldest, and Pandu and Valhika, and Nishadha endued with great energy, and then the mighty Jamvunada, and then Kundodara and Padati and then Vasati the eighth. And they were all proficient in morality and profit and were kind to all creatures. Among them Dhritarashtra became king. And Dhritarashtra had eight sons, viz., Kundika, Hasti, Vitarka, Kratha the fifth, Havihsravas, Indrabha, and Bhumanyu the invincible, and Dhritarashtra had many grandsons, of whom three only were famous. They were, O king, Pratipa, Dharmanetra, Sunetra. Among these three, Pratipa became unrivalled on earth. And, O bull in Bharata's race, Pratipa begat three sons, viz., Devapi, Santanu, and the mighty car-warrior Valhika. The eldest Devapi adopted the ascetic course of life, impelled thereto by the desire of benefiting his brothers. And the kingdom was obtained by Santanu and the mighty car-warrior Valhika. ""O monarch, besides, there were born in the race of Bharata numberless other excellent monarchs endued with great energy and like unto the celestial Rishis themselves in virtue and ascetic power. And so also in the race of Manu were born many mighty car-warriors like unto the celestials themselves, who by their number swelled the Aila dynasty into gigantic proportions.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the three famous grandsons of Dhritarashtra, and what are their names? Answer 1: The three famous grandsons of Dhritarashtra were Pratipa, Dharmanetra, and Sunetra. Reference 1: ""They were, O king, Pratipa, Dharmanetra, Sunetra.""","[0.23679256439208984, -0.10591087490320206, -0.27861809730529785, 0.3951109051704407, 0.4711489677429199, -0.1949714720249176, 0.0489916056394577, 0.2502799928188324, -0.09960749745368958, 0.04782186448574066, 0.13276727497577667, 0.2904635965824127, 0.04116475582122803, -0.5311545729637146, -0.042732808738946915, -0.6186264157295227, 0.18920408189296722, 0.03323418274521828, 0.470083624124527, 0.02514340542256832, -0.35681018233299255, 0.23322902619838715, 0.17554251849651337, 0.11181209236383438, 0.16442029178142548, -0.09024836868047714, 0.2554481327533722, 0.3954989016056061, -0.33547210693359375, -0.5541561245918274, -0.06555180251598358, -0.26354050636291504, -0.11463649570941925, 0.3060759902000427, -0.00010181405377807096, -0.13041804730892181, 0.3566459119319916, 0.030398918315768242, -0.024874385446310043, 0.13733305037021637, -0.05436814948916435, 0.15486255288124084, -0.07126148045063019, 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Ye kings, I have already relinquished my right to the throne, I shall now settle the matter of my children. O fisherman, from this day I adopt the vow of Brahmacharya (study and meditation in celibacy). If I die sonless, I shall yet attain to regions of perennial bliss in heaven!' ""Vaisampayana continued, 'Upon these words of the son of Ganga, the hair on the fisherman's body stood on end from glee, and he replied, 'I bestow my daughter!' Immediately after, the Apsaras and the gods with diverse tribes of Rishis began to rain down flowers from the firmament upon the head of Devavrata and exclaimed, 'This one is Bhishma (the terrible).' Bhishma then, to serve his father, addressed the illustrious damsel and said, 'O mother, ascend this chariot, and let us go unto our house.' ""Vaisampayana continued, 'Having said this, Bhishma helped the beautiful maiden into his chariot. On arriving with her at Hastinapura, he told Santanu everything as it had happened. And the assembled kings, jointly and individually, applauded his extraordinary act and said, 'He is really Bhishma (the terrible)!' And Santanu also, hearing of the extraordinary achievements of his son, became highly gratified and bestowed upon the high-souled prince the boon of death at will, saying, 'Death shall never come to thee as long as thou desirest to live. Truly death shall approach thee, O sinless one, having first obtained thy command.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Vaisampayana continued, 'O king, the son of Ganga, devoted to truth, having ascertained the scruples of the chief of the fishermen, then said, moved thereto by the desire of benefiting his father, 'Chief of fishermen, thou best of men, listen to what I say in the presence of these assembled kings. Ye kings, I have already relinquished my right to the throne, I shall now settle the matter of my children. O fisherman, from this day I adopt the vow of Brahmacharya (study and meditation in celibacy). If I die sonless, I shall yet attain to regions of perennial bliss in heaven!' ""Vaisampayana continued, 'Upon these words of the son of Ganga, the hair on the fisherman's body stood on end from glee, and he replied, 'I bestow my daughter!' Immediately after, the Apsaras and the gods with diverse tribes of Rishis began to rain down flowers from the firmament upon the head of Devavrata and exclaimed, 'This one is Bhishma (the terrible).' Bhishma then, to serve his father, addressed the illustrious damsel and said, 'O mother, ascend this chariot, and let us go unto our house.' ""Vaisampayana continued, 'Having said this, Bhishma helped the beautiful maiden into his chariot. On arriving with her at Hastinapura, he told Santanu everything as it had happened. And the assembled kings, jointly and individually, applauded his extraordinary act and said, 'He is really Bhishma (the terrible)!' And Santanu also, hearing of the extraordinary achievements of his son, became highly gratified and bestowed upon the high-souled prince the boon of death at will, saying, 'Death shall never come to thee as long as thou desirest to live. Truly death shall approach thee, O sinless one, having first obtained thy command.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Devavrata, the son of Ganga, adopt the vow of Brahmacharya and what was the consequence of this vow? Answer 1: Devavrata adopted the vow of Brahmacharya to ensure that he would not have any children who could stake a claim to the throne of Hastinapura, thereby resolving the succession issue. The consequence of this vow was that he was granted the boon of death at will, ensuring that he could choose the time of his death. Reference 1: ""O fisherman, from this day I adopt the vow of Brahmacharya (study and meditation in celibacy). If I die sonless, I shall yet attain to regions of perennial bliss in heaven!'""","[0.2013026475906372, -0.12282660603523254, -0.24071601033210754, 0.14913064241409302, 0.29476088285446167, -0.3349497616291046, -0.3098357021808624, 0.1365455836057663, -0.14110718667507172, 0.05921798571944237, 0.04811815544962883, -0.037248071283102036, 0.3190026879310608, -0.4552479386329651, 0.19360056519508362, -0.2138678878545761, 0.1652405858039856, 0.4141237735748291, -0.27323004603385925, 0.12885300815105438, -0.07837636023759842, 0.23743262887001038, -0.1001766100525856, 0.15493632853031158, 0.19106224179267883, 0.17295363545417786, -0.08780831843614578, 0.19325295090675354, -0.37299254536628723, -0.309581458568573, 0.0774686336517334, -0.14893457293510437, 0.02841036394238472, 0.4303300082683563, -0.00011057509254897013, -0.2096584588289261, 0.5070059895515442, 0.06692716479301453, -0.14947281777858734, -0.06562391668558121, -0.053113918751478195, 0.03283347189426422, -0.06867681443691254, 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-0.09361889213323593, 0.03932572156190872, -0.278533935546875, -0.027387890964746475, 0.16251853108406067, 0.08161766827106476, 0.046302519738674164, -0.10278019309043884, 0.493480384349823, 0.15576259791851044, 0.1783783882856369, -0.7538318037986755, -0.03362485021352768, 0.16405953466892242, -0.2722574770450592, -0.2724902927875519, 0.2922683656215668, -0.1626223623752594, 0.34714287519454956, -0.2934054434299469, -0.07069341838359833, 0.014622601680457592, -0.20564551651477814, -0.058614157140254974, -0.3247601091861725]" 1453,Book01_102,136,2059,328,436,"Section CI (Sambhava Parva continued) ""Vaisampayana said, 'O monarch, after the nuptials were over, king Santanu established his beautiful bride in his household. Soon after was born of Satyavati an intelligent and heroic son of Santanu named Chitrangada. He was endued with great energy and became an eminent man. The lord Santanu of great prowess also begat upon Satyavati another son named Vichitravirya, who became a mighty bowman and who became king after his father. And before that bull among men, viz., Vichitravirya, attained to majority, the wise king Santanu realised the inevitable influence of Time. And after Santanu had ascended to heaven. Bhishma, placing himself under the command of Satyavati, installed that suppressor of foes, viz., Chitrangada, on the throne, who, having soon vanquished by his prowess all monarchs, considered not any man as his equal. And beholding that he could vanquish men, Asuras, and the very gods, his namesake, the powerful king of the Gandharvas, approached him for an encounter. Between that Gandharva and that foremost one of the Kurus, who were both very powerful, there occurred on the field of Kurukshetra a fierce combat which lasted full three years on the banks of the Saraswati. In that terrible encounter characterised by thick showers of weapons and in which the combatants ground each other fiercely, the Gandharva, who had greater prowess or strategic deception, slew the Kuru prince. Having slain Chitrangada--that first of men and oppressor of foes--the Gandharva ascended to heaven. When that tiger among men endued with great prowess was slain, Bhishma, the son of Santanu, performed, O king, all his obsequies. He then installed the boy Vichitravirya of mighty arms, still in his minority, on the throne of the Kurus. And Vichitravirya, placing himself under the command of Bhishma, ruled the ancestral kingdom. And he adored Santanu's son Bhishma who was conversant with all the rules of religion and law; so, indeed, Bhishma also protected him that was so obedient to the dictates of duty.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CI (Sambhava Parva continued) ""Vaisampayana said, 'O monarch, after the nuptials were over, king Santanu established his beautiful bride in his household. Soon after was born of Satyavati an intelligent and heroic son of Santanu named Chitrangada. He was endued with great energy and became an eminent man. The lord Santanu of great prowess also begat upon Satyavati another son named Vichitravirya, who became a mighty bowman and who became king after his father. And before that bull among men, viz., Vichitravirya, attained to majority, the wise king Santanu realised the inevitable influence of Time. And after Santanu had ascended to heaven. Bhishma, placing himself under the command of Satyavati, installed that suppressor of foes, viz., Chitrangada, on the throne, who, having soon vanquished by his prowess all monarchs, considered not any man as his equal. And beholding that he could vanquish men, Asuras, and the very gods, his namesake, the powerful king of the Gandharvas, approached him for an encounter. Between that Gandharva and that foremost one of the Kurus, who were both very powerful, there occurred on the field of Kurukshetra a fierce combat which lasted full three years on the banks of the Saraswati. In that terrible encounter characterised by thick showers of weapons and in which the combatants ground each other fiercely, the Gandharva, who had greater prowess or strategic deception, slew the Kuru prince. Having slain Chitrangada--that first of men and oppressor of foes--the Gandharva ascended to heaven. When that tiger among men endued with great prowess was slain, Bhishma, the son of Santanu, performed, O king, all his obsequies. He then installed the boy Vichitravirya of mighty arms, still in his minority, on the throne of the Kurus. And Vichitravirya, placing himself under the command of Bhishma, ruled the ancestral kingdom. And he adored Santanu's son Bhishma who was conversant with all the rules of religion and law; so, indeed, Bhishma also protected him that was so obedient to the dictates of duty.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who succeeded King Santanu as the ruler of the Kuru kingdom, and what significant event led to his ascension to the throne? Answer 1: Chitrangada, the son of Santanu and Satyavati, succeeded King Santanu as the ruler of the Kuru kingdom. His ascension to the throne was marked by his valiant exploits and fierce combat with the Gandharva king, which lasted three years and ultimately led to his death. Reference 1: ""Bhishma, placing himself under the command of Satyavati, installed that suppressor of foes, viz., Chitrangada, on the throne, who, having soon vanquished by his prowess all monarchs, considered not any man as his equal.""","[0.10004375874996185, -0.1247778907418251, -0.25513890385627747, 0.16144271194934845, 0.4080294370651245, -0.26703372597694397, -0.014091228134930134, -0.046116333454847336, -0.33507126569747925, 0.043088652193546295, 0.10622797161340714, -0.14048652350902557, 0.28443121910095215, -0.40951016545295715, -0.004130787216126919, -0.24870409071445465, 0.02040189504623413, 0.1305612027645111, -0.06514613330364227, 0.15085244178771973, -0.18962863087654114, 0.2524341344833374, -0.12814223766326904, 0.18653717637062073, -0.0017788326367735863, -0.0778496190905571, 0.1296909600496292, 0.47723183035850525, -0.444424569606781, -0.47477972507476807, 0.08831693232059479, -0.13406047224998474, -0.10429826378822327, 0.2491004765033722, -0.00010109589493367821, 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'The large-eyed daughter of Kuntibhoja, Pritha by name, was endued with beauty and every accomplishment. Of rigid vows, she was devoted to virtue and possessed of every good quality. But though endued with beauty and youth and every womanly attribute, yet it so happened that no king asked-for her hand. Her father Kuntibhoja seeing this, invited, O best of monarchs, the princes and kings of other countries and desired his daughter to select her husband from among her guests. The intelligent Kunti, entering the amphitheatre, beheld Pandu--the foremost of the Bharatas--that tiger among kings--in that concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed, endued with great strength, and outshining all other monarchs in splendour, he looked like another Indra in that royal assemblage. The amiable daughter of Kuntibhoja, of faultless features, beholding Pandu--that best of men--in that assembly, became very much agitated. And advancing with modesty, all the while quivering with emotion, she placed the nuptial garland about Pandu's neck. The other monarchs, seeing Kunti choose Pandu for her lord, returned to their respective kingdoms on elephants, horses and cars, as they had come. Then, O king, the bride's father caused the nuptial rites to be performed duly. The Kuru prince blessed with great good fortune and the daughter of Kuntibhoja formed a couple like Maghavat and Paulomi (the king and queen of the celestials). And, O best of Kuru monarchs, king Kuntibhoja, after the nuptials were over, presented his son-in-law with much wealth and sent him back to his capital. Then the Kuru prince Pandu, accompanied by a large force bearing various kinds of banners and pennons, and eulogised by Brahmanas and great Rishis pronouncing benedictions, reached his capital. And after arriving at his own palace, he established his queen therein.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXII (Sambhava Parva continued) ""Vaisampayana said. 'The large-eyed daughter of Kuntibhoja, Pritha by name, was endued with beauty and every accomplishment. Of rigid vows, she was devoted to virtue and possessed of every good quality. But though endued with beauty and youth and every womanly attribute, yet it so happened that no king asked-for her hand. Her father Kuntibhoja seeing this, invited, O best of monarchs, the princes and kings of other countries and desired his daughter to select her husband from among her guests. The intelligent Kunti, entering the amphitheatre, beheld Pandu--the foremost of the Bharatas--that tiger among kings--in that concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed, endued with great strength, and outshining all other monarchs in splendour, he looked like another Indra in that royal assemblage. The amiable daughter of Kuntibhoja, of faultless features, beholding Pandu--that best of men--in that assembly, became very much agitated. And advancing with modesty, all the while quivering with emotion, she placed the nuptial garland about Pandu's neck. The other monarchs, seeing Kunti choose Pandu for her lord, returned to their respective kingdoms on elephants, horses and cars, as they had come. Then, O king, the bride's father caused the nuptial rites to be performed duly. The Kuru prince blessed with great good fortune and the daughter of Kuntibhoja formed a couple like Maghavat and Paulomi (the king and queen of the celestials). And, O best of Kuru monarchs, king Kuntibhoja, after the nuptials were over, presented his son-in-law with much wealth and sent him back to his capital. Then the Kuru prince Pandu, accompanied by a large force bearing various kinds of banners and pennons, and eulogised by Brahmanas and great Rishis pronouncing benedictions, reached his capital. And after arriving at his own palace, he established his queen therein.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Pandu and Kunti come to be married, and what were the circumstances that led to their union? Answer 1: Pandu and Kunti's marriage came about when Kunti, the daughter of Kuntibhoja, selected Pandu as her husband from among the princes and kings invited to her father's assembly. Despite her beauty and virtues, no king had sought her hand in marriage. When she saw Pandu, she chose him as her husband, and their union was solemnized through nuptial rites. Reference 1: ""The intelligent Kunti, entering the amphitheatre, beheld Pandu--the foremost of the Bharatas--that tiger among kings--in that concourse of crowned heads. Proud as the lion, broad-chested, bull-eyed, endued with great strength, and outshining all other monarchs in splendour, he looked like another Indra in that royal assemblage.""","[0.30609676241874695, -0.3598506450653076, -0.25355663895606995, 0.2829563021659851, 0.21703246235847473, -0.3185363709926605, -0.22230437397956848, 0.10165426880121231, -0.5262549519538879, 0.022273216396570206, -0.059615619480609894, 0.071593277156353, 0.2872612476348877, -0.6157436966896057, 0.06807460635900497, -0.36204075813293457, 0.10740004479885101, 0.21216484904289246, 0.19549766182899475, 0.06353213638067245, -0.1833188533782959, 0.21753647923469543, -0.06822403520345688, 0.3491710424423218, 0.1897294819355011, -0.028795355930924416, -0.08654627948999405, 0.5930574536323547, -0.6100267767906189, -0.39026939868927, -0.002190092345699668, -0.181820347905159, -0.23043231666088104, -0.0913427546620369, -0.00010082645894726738, -0.13425347208976746, 0.5050841569900513, -0.04357993230223656, 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And he sent portion of his wealth to Vidura also. And the virtuous Pandu gratified his other relatives also with similar presents. Then Satyavati and Bhishma and the Kosala princes were all gratified with the presents Pandu made out of the acquisitions of his prowess. And Ambalika in particular, upon embracing her son of incomparable prowess, became as glad as the queen of heaven upon embracing Jayanta. And with the wealth acquired by that hero Dhritarashtra performed five great sacrifices that were equal unto a hundred great horse-sacrifices, at all of which the offerings to Brahmanas were by hundreds and thousands. ""A little while after, O bull of Bharata's race, Pandu who had achieved a victory over sloth and lethargy, accompanied by his two wives, Kunti and Madri, retired into the woods. Leaving his excellent palace with its luxurious beds, he became a permanent inhabitant of the woods, devoting the whole of his time to the chase of the deer. And fixing his abode in a delightful and hilly region overgrown with huge sala trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The handsome Pandu with his two wives wandered in those woods like Airavata accompanied by two she-elephants. And the dwellers in those woods, beholding the heroic Bharata prince in the company of his wives, armed with sword, arrows, and bow, clad with his beautiful armour, and skilled in all excellent weapons, regarded him as the very god wandering amongst them. ""And at the command of Dhritarashtra, people were busy in supplying Pandu in his retirement with every object of pleasure and enjoyment. ""Meanwhile the son of the ocean-going Ganga heard that king Devaka had a daughter endued with youth and beauty and begotten upon a Sudra wife. Bringing her from her father's abode, Bhishma married her to Vidura of great wisdom. And Vidura begot upon her many children like unto himself in accomplishments.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXIV (Sambhava Parva continued) ""Vaisampayana said, 'Pandu, then, at the command of Dhritarashtra, offered the wealth he had acquired by the prowess of his arms to Bhishma, their grand-mother Satyavati and their mothers. And he sent portion of his wealth to Vidura also. And the virtuous Pandu gratified his other relatives also with similar presents. Then Satyavati and Bhishma and the Kosala princes were all gratified with the presents Pandu made out of the acquisitions of his prowess. And Ambalika in particular, upon embracing her son of incomparable prowess, became as glad as the queen of heaven upon embracing Jayanta. And with the wealth acquired by that hero Dhritarashtra performed five great sacrifices that were equal unto a hundred great horse-sacrifices, at all of which the offerings to Brahmanas were by hundreds and thousands. ""A little while after, O bull of Bharata's race, Pandu who had achieved a victory over sloth and lethargy, accompanied by his two wives, Kunti and Madri, retired into the woods. Leaving his excellent palace with its luxurious beds, he became a permanent inhabitant of the woods, devoting the whole of his time to the chase of the deer. And fixing his abode in a delightful and hilly region overgrown with huge sala trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The handsome Pandu with his two wives wandered in those woods like Airavata accompanied by two she-elephants. And the dwellers in those woods, beholding the heroic Bharata prince in the company of his wives, armed with sword, arrows, and bow, clad with his beautiful armour, and skilled in all excellent weapons, regarded him as the very god wandering amongst them. ""And at the command of Dhritarashtra, people were busy in supplying Pandu in his retirement with every object of pleasure and enjoyment. ""Meanwhile the son of the ocean-going Ganga heard that king Devaka had a daughter endued with youth and beauty and begotten upon a Sudra wife. Bringing her from her father's abode, Bhishma married her to Vidura of great wisdom. And Vidura begot upon her many children like unto himself in accomplishments.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What prompted Pandu to retire into the woods with his two wives, Kunti and Madri, leaving his palace and princely life behind? Answer 1: Pandu, driven by a desire for the chase and a wish to live a life free from sloth and lethargy, retired into the woods with his two wives, Kunti and Madri. He chose to live in a hilly region surrounded by thick forests, where he could hunt and enjoy a life closer to nature. Reference 1: ""A little while after, O bull of Bharata's race, Pandu who had achieved a victory over sloth and lethargy, accompanied by his two wives, Kunti and Madri, retired into the woods... And the handsome Pandu with his two wives wandered in those woods like Airavata accompanied by two she-elephants.""","[-0.10441984981298447, -0.18066690862178802, -0.33389100432395935, 0.37695521116256714, 0.40560898184776306, -0.3148287236690521, -0.17935912311077118, 0.20987358689308167, -0.4853788912296295, -0.20950059592723846, -0.21929599344730377, 0.19298239052295685, 0.321246474981308, -0.4978475272655487, 0.09110260754823685, -0.35842254757881165, 0.13816846907138824, 0.18158063292503357, 0.07274337112903595, 0.1650647222995758, -0.04861128702759743, 0.05215688794851303, -0.03404247388243675, 0.30041250586509705, 0.08515337109565735, -0.10625980794429779, 0.14436142146587372, 0.5090682506561279, -0.28171098232269287, -0.5022045373916626, -0.08561978489160538, -0.2523450255393982, -0.009959150105714798, 0.10425739735364914, -0.0001001901546260342, -0.1617065966129303, 0.275263249874115, -0.06892628967761993, -0.23059117794036865, 0.23782359063625336, 0.06337074935436249, 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""Vaisampayana said, 'Their names, O king, according to the order of birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala. All were heroes and Atirathas, and were well-skilled in warfare. All were learned in the Vedas, and all kinds of weapons. And, O, king, worthy wives were in time selected for all of them by Dhritarashtra after proper examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu).' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXVII (Sambhava Parva continued) ""Janamejaya said, 'Please recite the names of Dhritarashtra's sons according to the order of their birth.' ""Vaisampayana said, 'Their names, O king, according to the order of birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. Besides these hundred sons, there was a daughter named Duhsala. All were heroes and Atirathas, and were well-skilled in warfare. All were learned in the Vedas, and all kinds of weapons. And, O, king, worthy wives were in time selected for all of them by Dhritarashtra after proper examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu).' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Can you provide the names of Dhritarashtra's sons according to the order of their birth? Answer 1: Dhritarashtra's sons, in the order of their birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana, Durmukha, Dushkarna, and Karna; Vivinsati, Vikarna, Sala, Satwa, Sulochana, Chitra, Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada, Durvigaha, Vivitsu, Vikatanana; Urnanabha, Sunabha, Nandaka, Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhvaja; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana, Pramatha, Pramathi, and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas. In addition, there was a daughter named Duhsala. All of them were skilled warriors and well-versed in the Vedas and weapons. Reference 1: ""Janamejaya said, 'Please recite the names of Dhritarashtra's sons according to the order of their birth.' Vaisampayana said, 'Their names, O king, according to the order of birth...'""","[0.1918264925479889, -0.3997775912284851, -0.3037128150463104, 0.27041760087013245, 0.1755344718694687, -0.020525386556982994, 0.09220936894416809, 0.2652055323123932, -0.23099368810653687, 0.22501185536384583, 0.1433938890695572, 0.044782400131225586, 0.3093959093093872, -0.5387995839118958, 0.10559532791376114, -0.1253570318222046, -0.0010994260665029287, 0.1559218317270279, -0.11809375137090683, -0.21120041608810425, -0.45148566365242004, 0.29604676365852356, -0.21902090311050415, 0.10296177864074707, 0.2146030068397522, 0.048087798058986664, 0.13560020923614502, 0.4969908893108368, -0.2519241273403168, -0.5155161023139954, -0.1393887847661972, 0.04281065985560417, -0.13689987361431122, 0.10218463093042374, -0.00010636136721586809, -0.11044557392597198, 0.08592808991670609, -0.12527908384799957, -0.1673557460308075, 0.0587136372923851, -0.26658594608306885, -0.13885101675987244, -0.1219792291522026, 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Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength. There is the strength of a thousand elephants in each one of those vessels. Let this prince drink as much as he can.' ""The king of serpents gave his consent. And the serpents thereupon began auspicious rites. Then purifying himself carefully, Bhimasena facing the east began to drink nectar. At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full. At length, the serpents prepared an excellent bed for him, on which he lay down at ease.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when Your Majesty is pleased with him, no need of wealth for him! Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength. There is the strength of a thousand elephants in each one of those vessels. Let this prince drink as much as he can.' ""The king of serpents gave his consent. And the serpents thereupon began auspicious rites. Then purifying himself carefully, Bhimasena facing the east began to drink nectar. At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full. At length, the serpents prepared an excellent bed for him, on which he lay down at ease.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the reason for Bhimasena's drinking from the nectar-vessels, and how much nectar did he consume? Answer 1: Bhimasena drank from the nectar-vessels to acquire immeasurable strength. He quaffed off the contents of eight successive jars, consuming a significant amount of nectar. Reference 1: ""On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when Your Majesty is pleased with him, no need of wealth for him! Permit him to drink of rasakunda (nectar-vessels) and thus acquire immeasurable strength... At one breath, he quaffed off the contents of a whole vessel, and in this manner drained off eight successive jars, till he was full.'""","[0.4623458981513977, -0.4077463150024414, -0.21379801630973816, 0.2447870522737503, 0.1314745545387268, -0.07102827727794647, -0.28184774518013, 0.27508804202079773, 0.01172545924782753, 0.26787087321281433, -0.07620090991258621, 0.2506057620048523, 0.313532292842865, -0.3158750832080841, 0.3330931067466736, -0.43505844473838806, -0.030375227332115173, 0.3514709174633026, -0.1716001331806183, -0.016446607187390327, -0.058152977377176285, 0.11573829501867294, -0.2566041052341461, 0.14808672666549683, 0.24839821457862854, -0.09067829698324203, -0.17594246566295624, 0.3566937744617462, -0.1327349692583084, -0.5614312887191772, -0.15750883519649506, -0.17843174934387207, -0.0924648642539978, 0.04225865378975868, -0.00011956051457673311, -0.2112032175064087, 0.29722583293914795, -0.005805657710880041, -0.3116447925567627, 0.5151590704917908, 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Thus addressed by his friend, the son of Bharadwaja, with a joyous heart, the lord of the Panchalas was ill-able to bear that speech. The king, intoxicated with the pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose. Friendship can never subsist between a poor man and a rich man, between a man of letters and an unlettered mind, between a hero and a coward. Why dost thou desire the continuance of our former friendship? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a car-warrior can never be a friend to one who is so; and one who is not a king never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship?' ""Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital Drona bent his steps towards the capital of the Kurus, named after the elephant.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXXXII (Sambhava Parva continued) ""Vaisampayana said, 'Then, O king, the mighty son of Bharadyaja presented himself before Drupada, and addressing that monarch, said, 'Know me for thy friend.' Thus addressed by his friend, the son of Bharadwaja, with a joyous heart, the lord of the Panchalas was ill-able to bear that speech. The king, intoxicated with the pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou! It is true there had been friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do not stick, therefore, to that worn-off friendship. Think not of it any longer. The friendship I had with thee, O first of Brahmanas, was for a particular purpose. Friendship can never subsist between a poor man and a rich man, between a man of letters and an unlettered mind, between a hero and a coward. Why dost thou desire the continuance of our former friendship? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth; one who is not a car-warrior can never be a friend to one who is so; and one who is not a king never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship?' ""Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital Drona bent his steps towards the capital of the Kurus, named after the elephant.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Drona respond to Drupada's rejection of his friendship and his insulting words? Answer 1: In response to Drupada's rejection and insulting words, Drona became filled with wrath and decided to take a specific course of action. He left the Panchala capital and headed towards the capital of the Kurus. Reference 1: ""Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action... Drona bent his steps towards the capital of the Kurus, named after the elephant.""","[0.05512186884880066, -0.08737849444150925, -0.2813389003276825, 0.37578409910202026, 0.3431475758552551, -0.293448805809021, -0.1770082414150238, 0.0924689918756485, -0.37838366627693176, 0.09368791431188583, -0.11823669821023941, -0.05975811183452606, 0.2677241563796997, -0.5093231797218323, -0.14655278623104095, -0.13427506387233734, -0.09717395901679993, 0.3895827829837799, 0.1869622766971588, 0.042258478701114655, -0.03742880001664162, 0.22288767993450165, -0.08695841580629349, 0.40569379925727844, 0.17032575607299805, -0.038965724408626556, 0.16003471612930298, 0.3935755491256714, -0.24745716154575348, -0.35878539085388184, 0.15937119722366333, -0.10014472156763077, -0.12739770114421844, -0.042235713452100754, -0.00010128817666554824, -0.10352721810340881, 0.1441623866558075, 0.08935859799385071, -0.1353646069765091, 0.08097280561923981, -0.04423421248793602, 0.00030887682805769145, 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And seeing the mouse come, the jackal addressed him and said, 'Blest be thou, O mouse, but listen to what the mongoose hath said. He hath even said, The carcass of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, O jackal, permittest it, I will even slay the mouse and feast on him.' Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, 'The king of the beasts hath been angry with thee. Evil is certain to overtake thee. He is expected here with his wife. Do as thou pleasest.' Thus was the wolf also, fond of animal flesh, got rid of by the jackal. And the wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, 'By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.' The mongoose replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still. I do not desire to fight with thee.' Saying this, the mongoose also went away. ""Kanika continued, 'When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""And after the tiger had left the spot, the mouse came. And seeing the mouse come, the jackal addressed him and said, 'Blest be thou, O mouse, but listen to what the mongoose hath said. He hath even said, The carcass of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, O jackal, permittest it, I will even slay the mouse and feast on him.' Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, 'The king of the beasts hath been angry with thee. Evil is certain to overtake thee. He is expected here with his wife. Do as thou pleasest.' Thus was the wolf also, fond of animal flesh, got rid of by the jackal. And the wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, 'By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.' The mongoose replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still. I do not desire to fight with thee.' Saying this, the mongoose also went away. ""Kanika continued, 'When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the jackal use his cunning to outwit the tiger, mouse, wolf, and mongoose in the story? Answer 1: The jackal employed a clever strategy to outwit the other animals. When each animal came to feast on the deer carcass, he falsely claimed that the previous animal had declared it poisoned by the tiger's touch. He then manipulated each animal into fleeing out of fear, allowing him to enjoy the feast alone. Reference 1: ""And after the tiger had left the spot, the mouse came... Thus should the timid by exciting their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway.""","[0.6044941544532776, -0.35392454266548157, -0.2751133441925049, 0.17555853724479675, 0.3799982964992523, -0.1386524885892868, -0.07841601967811584, 0.19777412712574005, -0.40478575229644775, 0.07224926352500916, -0.2201976180076599, 0.5514123439788818, 0.10105698555707932, -0.0750301256775856, 0.23714208602905273, -0.2398158609867096, 0.10346812009811401, 0.309201717376709, 0.22374629974365234, -0.13696728646755219, -0.13596674799919128, -0.11622367799282074, -0.08669615536928177, 0.5610889196395874, 0.1367914378643036, -0.2297288179397583, -0.20969577133655548, 0.43500131368637085, -0.14178042113780975, -0.5910429954528809, -0.09658991545438766, -0.4464467167854309, -0.11376785486936569, 0.3367880880832672, -0.0001021526477416046, -0.26798632740974426, 0.27021506428718567, 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Meanwhile, some clever councillors, instructed by Dhritarashtra, one day began to describe (in court) the town of Varanavata as a charming place. And they said, The festival of Pasupati (Siva) hath commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmed the hearts of all spectators.' Thus did those councillors, instructed by Dhritarashtra, speak of Varanavata, and whilst they were so speaking, the Pandavas, O king, felt the desire of going to that delightful town. And when the king (Dhritarashtra) ascertained that the curiosity of the Pandavas had been awakened, the son of Ambika addressed them, saying, 'These men of mine often speak of Varanavata as the most delightful town in the world. If therefore, ye children, ye desire to witness that festival, go to Varanavata with your followers and friends and enjoy yourselves there like the celestials. And give ye away pearls and gems unto the Brahmanas and the musicians (that may be assembled there). And sporting there for some time as ye please like the resplendent celestials and enjoying as much pleasure as ye like, return ye to Hastinapura again.' ""Vaisampayana continued, 'Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, 'So be it.' Then addressing Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he said slowly and humbly, 'With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.' Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, 'Ye sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.' ""The Pandavas, having performed propitiatory rites for obtaining (their share of) the kingdom, and finishing their preparations, set out for Varanavata.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXLV (Jatugriha Parva continued) ""Vaisampayana said, Then prince Duryodhana, along with his brothers began to gradually win over the people to his side by grants of wealth and honours. Meanwhile, some clever councillors, instructed by Dhritarashtra, one day began to describe (in court) the town of Varanavata as a charming place. And they said, The festival of Pasupati (Siva) hath commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmed the hearts of all spectators.' Thus did those councillors, instructed by Dhritarashtra, speak of Varanavata, and whilst they were so speaking, the Pandavas, O king, felt the desire of going to that delightful town. And when the king (Dhritarashtra) ascertained that the curiosity of the Pandavas had been awakened, the son of Ambika addressed them, saying, 'These men of mine often speak of Varanavata as the most delightful town in the world. If therefore, ye children, ye desire to witness that festival, go to Varanavata with your followers and friends and enjoy yourselves there like the celestials. And give ye away pearls and gems unto the Brahmanas and the musicians (that may be assembled there). And sporting there for some time as ye please like the resplendent celestials and enjoying as much pleasure as ye like, return ye to Hastinapura again.' ""Vaisampayana continued, 'Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, 'So be it.' Then addressing Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he said slowly and humbly, 'With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.' Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, 'Ye sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.' ""The Pandavas, having performed propitiatory rites for obtaining (their share of) the kingdom, and finishing their preparations, set out for Varanavata.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the Pandavas decide to visit the town of Varanavata? Answer 1: The Pandavas decided to visit the town of Varanavata because they were enticed by the description of the Pasupati festival and the delightful festivities taking place there. They were also encouraged by the counsel of Dhritarashtra, who suggested they go and enjoy themselves in Varanavata. Reference 1: ""Thus did those councillors, instructed by Dhritarashtra, speak of Varanavata... go to Varanavata with your followers and friends and enjoy yourselves there like the celestials.""","[-0.12074822187423706, 0.0576494000852108, -0.2578583359718323, 0.3059174418449402, 0.3305995762348175, -0.42771852016448975, -0.3377511203289032, 0.28439804911613464, -0.40657839179039, 0.15240970253944397, -0.1525302678346634, 0.25426626205444336, 0.3474298119544983, -0.3475494384765625, 0.15924079716205597, -0.21030572056770325, -0.12330207228660583, 0.013857998885214329, -0.06754209846258163, 0.006330723408609629, -0.10773847252130508, -0.042904872447252274, -0.2408866584300995, 0.24412038922309875, 0.009375963360071182, -0.07962718605995178, -0.06232589855790138, 0.28247320652008057, -0.15353147685527802, -0.5286010503768921, 0.012188049964606762, -0.31176337599754333, -0.08284471929073334, 0.1659848988056183, -9.992433479055762e-05, -0.023984558880329132, 0.16217362880706787, 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""Janamejaya said, 'O Brahmana, what did those tigers among men, the Pandavas, do after they had slain the Rakshasa Vaka?' ""Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa Vaka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, that bull among Brahmanas, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then those bulls among men, the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spake to them of various countries and shrines and (holy) rivers, of kings and many wonderful provinces and cities. And after this narration was over, that Brahmana, O Janamejaya, also spoke of the wonderful self-choice of Yajnasena's daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna (Draupadi) at the great sacrifice of Drupada. ""Then those bulls among men, the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch (Drupada), and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, 'How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada's son learn all weapons from the great bowman Drona? And, O Brahmana, how and for whom and for what reason was the friendship between Drona and Drupada broken off?' ""Vaisampayana continued, 'Thus questioned, O monarch, by those bulls among men, the Brahmana narrated all the particulars about the birth of Draupadi.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXVII (Chaitraratha Parva) After this citizens returned to their respective houses and the Pandavas continued to dwell at Ekachakra as before. ""Janamejaya said, 'O Brahmana, what did those tigers among men, the Pandavas, do after they had slain the Rakshasa Vaka?' ""Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa Vaka, continued to dwell in the abode of that Brahmana, employed in the study of the Vedas. Within a few days there came a Brahmana of rigid vows unto the abode of their host to take up his quarters there. Their host, that bull among Brahmanas, ever hospitable unto all guests, worshipping the newly-arrived Brahmana with due ceremonies, gave him quarters in his own abode. Then those bulls among men, the Pandavas, with their mother Kunti, solicited the new lodger to narrate to them his interesting experiences. The Brahmana spake to them of various countries and shrines and (holy) rivers, of kings and many wonderful provinces and cities. And after this narration was over, that Brahmana, O Janamejaya, also spoke of the wonderful self-choice of Yajnasena's daughter, the princes of Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the birth, without the intervention of a woman, of Krishna (Draupadi) at the great sacrifice of Drupada. ""Then those bulls among men, the Pandavas, hearing of these extraordinary facts regarding that illustrious monarch (Drupada), and desiring to know the details thereof, asked the Brahmana, after his narration was concluded, to satisfy their curiosity. The Pandavas said, 'How, O Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place from the (sacrificial) fire? How also did the extraordinary birth of Krishna take place from the centre of the sacrificial platform? How also did Drupada's son learn all weapons from the great bowman Drona? And, O Brahmana, how and for whom and for what reason was the friendship between Drona and Drupada broken off?' ""Vaisampayana continued, 'Thus questioned, O monarch, by those bulls among men, the Brahmana narrated all the particulars about the birth of Draupadi.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the birth of Dhrishtadyumna, the son of Drupada, take place from the sacrificial fire? Answer 1: The birth of Dhrishtadyumna, the son of Drupada, occurred through a sacrificial ritual. When King Drupada performed a great sacrifice, he desired a son who could avenge his humiliation by Drona. As a result of the sacrifice, Dhrishtadyumna emerged from the fire as a fully grown warrior. Reference 1: This information is found in the Mahabharata, Chaitraratha Parva, Section CLXVII, where Vaisampayana narrates the events to King Janamejaya.","[0.13532891869544983, -0.10689134895801544, -0.2778224050998688, 0.31629282236099243, 0.31188756227493286, -0.1873437762260437, 0.06391353160142899, 0.20440152287483215, -0.42753899097442627, 0.031202487647533417, -0.14557945728302002, 0.3557354807853699, 0.23529328405857086, -0.0579218789935112, 0.025988901033997536, -0.2959809899330139, 0.016382087022066116, 0.09297938644886017, -0.06817737221717834, -0.059204306453466415, -0.34650853276252747, -0.018900470808148384, -0.14604464173316956, 0.1167953759431839, 0.1984022855758667, -0.348682165145874, -0.1824616938829422, 0.5166277885437012, 0.01660200022161007, -0.43252262473106384, 0.11591632664203644, -0.2850886881351471, -0.041766371577978134, 0.2916615605354309, -0.00010186064901063219, -0.17712579667568207, 0.04700711369514465, -0.03544890880584717, -0.28811517357826233, 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Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, 'We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. O oppressor of foes, as we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. O heroic scion of Kuru's race, alms also are not now obtainable here as easily as before. If thou wishest it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, O hero, prove delightful to us. O crusher of foes, it hath been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I am of opinion that it is not good to live long in one place. Therefore, O son, if thou likest, it is good for us to go there.' ""Hearing these words, Yudhishthira said, 'It is our duty to obey thy command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXX (Chaitraratha Parva continued) ""Vaisampayana said, 'Hearing these words of the Brahmana, the sons of Kunti seemed to be, as it were, pierced with darts. Indeed, all those mighty heroes lost their peace of mind. Then the truthful Kunti, beholding all her sons listless and inattentive, addressed Yudhishthira and said, 'We have now lived many nights in the abode of this Brahmana. We have passed our time pleasantly in this town, living on the alms obtained from many honest and illustrious persons. O oppressor of foes, as we have now seen often and often all the agreeable woods and gardens that are in this part of the country, seeing them again would no longer give any pleasure. O heroic scion of Kuru's race, alms also are not now obtainable here as easily as before. If thou wishest it would be well for us now to go to Panchala; we have not seen that country, it will, no doubt, O hero, prove delightful to us. O crusher of foes, it hath been heard by us that alms are obtainable in the country of the Panchala, and that Yajnasena, the king thereof, is devoted to Brahmanas. I am of opinion that it is not good to live long in one place. Therefore, O son, if thou likest, it is good for us to go there.' ""Hearing these words, Yudhishthira said, 'It is our duty to obey thy command, which, besides, must be for our good, I do not, however, know whether my younger brothers are willing to go.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Kunti suggest to Yudhishthira that they should go to Panchala? Answer 1: Kunti suggested to Yudhishthira that they should go to Panchala because they had been living in the abode of the Brahmana for a while, and they had explored the local area extensively. Alms were also becoming less easily obtainable in that region. She believed that they should move to Panchala, a place they hadn't yet visited, where they could find alms, and where King Yajnasena was known for his devotion to Brahmanas. Reference 1: This information can be found in the Mahabharata, Chaitraratha Parva, Section CLXX, where Vaisampayana narrates Kunti's suggestion to Yudhishthira.","[0.04415959119796753, 0.01653156988322735, -0.25293660163879395, 0.17893438041210175, 0.35601383447647095, -0.28955015540122986, -0.09746481478214264, 0.24243497848510742, -0.30268245935440063, 0.074237160384655, -0.06319839507341385, 0.15343809127807617, 0.35188472270965576, -0.6290215849876404, 0.08385619521141052, -0.23790526390075684, 0.09379348903894424, 0.13991700112819672, 0.10554053634405136, -0.008240902796387672, -0.39726021885871887, 0.15751026570796967, -0.23413512110710144, 0.39787930250167847, 0.17673154175281525, -0.19582095742225647, 0.049908075481653214, 0.3530901074409485, -0.05356677621603012, -0.47765761613845825, 0.2950316071510315, -0.380868136882782, -0.05073338747024536, 0.16840167343616486, -9.860687714535743e-05, 0.004271066747605801, 0.3565078675746918, -0.07699452340602875, -0.21813446283340454, 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Tell us, therefore, which Veda-knowing Brahmana is worthy to be appointed as our priest.' ""The Gandharva replied, 'There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is engaged there in ascetic penances. Appoint him, if ye desire, your priest."" ""Vaisampayana said, 'Then Arjuna, highly pleased with everything that had happened, gave unto that Gandharva, his weapon of fire with befitting ceremonies. And addressing him, the Pandava also said, 'O thou best of Gandharvas, let the horses thou givest us remain with thee for a time. When the occasion cometh, we will take them from thee. Blest be thou.' Then the Gandharva and the Pandavas, respectfully saluting each other, left the delightful banks of the Bhagirathi and went wheresoever they desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the foremost of all conversant with the Vedas, receiving them with presents of wild fruits and (edible) roots, consented to become their priest. And the Pandavas with their mother forming the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom as already regained and the daughter of the Panchala king as already obtained in the Swayamavara. And those bulls of the Bharata race, having obtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. And the high-souled Dhaumya, acquainted with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajamanas (spiritual disciples). And that Brahmana, beholding those heroes endued with intelligence and strength and perseverance like unto the celestials, regarded them as already restored, by virtue of their own accomplishments to their sovereignty and kingdom. Then those kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Swayamvara of the Princess of Panchala.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXXV (Chaitraratha Parva continued) ""Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell us, therefore, which Veda-knowing Brahmana is worthy to be appointed as our priest.' ""The Gandharva replied, 'There is in these woods a shrine of the name of Utkochaka. Dhaumya, the younger brother of Devala is engaged there in ascetic penances. Appoint him, if ye desire, your priest."" ""Vaisampayana said, 'Then Arjuna, highly pleased with everything that had happened, gave unto that Gandharva, his weapon of fire with befitting ceremonies. And addressing him, the Pandava also said, 'O thou best of Gandharvas, let the horses thou givest us remain with thee for a time. When the occasion cometh, we will take them from thee. Blest be thou.' Then the Gandharva and the Pandavas, respectfully saluting each other, left the delightful banks of the Bhagirathi and went wheresoever they desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the foremost of all conversant with the Vedas, receiving them with presents of wild fruits and (edible) roots, consented to become their priest. And the Pandavas with their mother forming the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom as already regained and the daughter of the Panchala king as already obtained in the Swayamavara. And those bulls of the Bharata race, having obtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. And the high-souled Dhaumya, acquainted with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajamanas (spiritual disciples). And that Brahmana, beholding those heroes endued with intelligence and strength and perseverance like unto the celestials, regarded them as already restored, by virtue of their own accomplishments to their sovereignty and kingdom. Then those kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Swayamvara of the Princess of Panchala.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Whom did Arjuna seek as their priest, and where was this priest located? Answer 1: Arjuna sought the advice of a Gandharva to recommend a Veda-knowing Brahmana who could serve as their priest. The Gandharva suggested that there was a Brahmana named Dhaumya, who was engaged in ascetic penances at the shrine of Utkochaka in the woods. He recommended appointing Dhaumya as their priest. Reference 1: This information is found in the Mahabharata, Chaitraratha Parva, Section CLXXXV, where Arjuna consults the Gandharva for guidance on selecting a priest, and the Gandharva suggests Dhaumya and his location.","[0.12170609086751938, 0.3650996685028076, -0.3035511374473572, 0.2743297517299652, 0.47411319613456726, -0.16659826040267944, 0.23578889667987823, 0.24359636008739471, -0.296129047870636, 0.16925552487373352, -0.08267506211996078, 0.1892552375793457, 0.13427694141864777, -0.4659504294395447, 0.12675577402114868, -0.22292283177375793, -0.024298381060361862, 0.042609598487615585, 0.006259299349039793, -0.15752068161964417, -0.2851537764072418, -0.031062277033925056, -0.03388560190796852, 0.12124034017324448, 0.15869276225566864, -0.12814834713935852, 0.07768133282661438, 0.4958576560020447, -0.18388372659683228, -0.4454994797706604, -0.13821251690387726, -0.3852960467338562, -0.2975809872150421, 0.03738550469279289, -9.679613867774606e-05, -0.036882434040308, 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Valaki, Kanakayu, and Virochana, Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali, and Tuhunda, and Vikata; these, O sister, and many other mighty sons of Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand. Innumerable other illustrious monarchs all bulls among Kshatriyas--have also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons of the king Gandhara--have also come. Foremost of all wielders of weapons--the illustrious Aswatthaman and Bhoja, adorned with every ornament have also come for thee. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman, Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the king of Pattana, the mighty car-warrior Salya, the king of Madra, with his son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons, all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi, the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana (Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu, Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika, Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the king of Kosala, Sisupala and the powerful Jarasandha, these and many other great kings--all Kshatriyas celebrated throughout the world--have come, O blessed one, for thee. Endued with prowess, these will shoot the mark. And thou shalt choose him for thy husband who amongst these will shoot the mark.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXXVIII (Swayamvara Parva continued) ""Dhrishtadyumna said, 'Duryodhana, Durvisaha, Durmukha and Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana, Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali, and Tuhunda, and Vikata; these, O sister, and many other mighty sons of Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand. Innumerable other illustrious monarchs all bulls among Kshatriyas--have also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons of the king Gandhara--have also come. Foremost of all wielders of weapons--the illustrious Aswatthaman and Bhoja, adorned with every ornament have also come for thee. Vrihanta, Manimana, Dandadhara, Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja, Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman, Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kalinga, Tamralipta, the king of Pattana, the mighty car-warrior Salya, the king of Madra, with his son, the heroic Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons, all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi, the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana (Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva, Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu, Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika, Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka, Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the king of Kosala, Sisupala and the powerful Jarasandha, these and many other great kings--all Kshatriyas celebrated throughout the world--have come, O blessed one, for thee. Endued with prowess, these will shoot the mark. And thou shalt choose him for thy husband who amongst these will shoot the mark.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who are some of the prominent Kshatriya warriors and kings who have come to participate in the Swayamvara for the hand of the princess? Answer 1: Several prominent Kshatriya warriors and kings have come to participate in the Swayamvara for the hand of the princess. Some of them include Duryodhana, Karna, Aswatthaman, Bhoja, Jarasandha, Bhagadatta, Salya, Krishna (Vasudeva), Pradyumna, Satyaki, and many others. They are all renowned for their prowess in battle and have come to compete for the princess's hand. Reference 1: This information can be found in the Mahabharata, Swayamvara Parva, Section CLXXXVIII, where Dhrishtadyumna is listing the warriors and kings who have come for the Swayamvara.","[0.10439886897802353, -0.08862524479627609, -0.26275700330734253, 0.21129073202610016, 0.3870046138763428, -0.04915843904018402, 0.2558985948562622, 0.26439520716667175, -0.2558289170265198, 0.07760312408208847, 0.04241597652435303, 0.21023210883140564, 0.31469205021858215, -0.7814494967460632, 0.24373498558998108, -0.39142197370529175, 0.027464168146252632, -0.025021066889166832, 0.10020655393600464, -0.0052201165817677975, -0.19307665526866913, 0.282086580991745, 0.007090552244335413, 0.1239103153347969, -0.1693619340658188, -0.037519823759794235, 0.16295410692691803, 0.33569249510765076, -0.1480247676372528, -0.5429590940475464, 0.06435466557741165, -0.12303223460912704, -0.11961447447538376, -0.040378253906965256, -9.958321606973186e-05, 0.04158084839582443, 0.2956557273864746, 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And there came also unto that town numerous merchants from every direction, in the hope of earning wealth. There also came numerous persons well-skilled in all the arts, wishing to take up their abode there. And around the city were laid out many delightful gardens adorned with numerous trees bearing both fruits and flowers. There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas, and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their fragrant loads; beautiful and blossoming and grand Amalakas with branches bent down with the weight of fruits and Lodhras and blossoming Ankolas; and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and Karaviras and Parijatas and numerous other kinds of trees always adorned with flowers and fruits and alive with feathery creatures of various species. And those verdant groves always resounded with the notes of maddened peacocks and Kokilas (blackbirds). And there were various pleasure-houses, bright as mirrors, and numerous bowers of creepers, and charming and artificial hillocks, and many lakes full to the brim of crystal water, and delightful tanks fragrant with lotuses and lilies and adorned with swans and ducks and chakravakas (brahminy ducks). And there were many delicious pools overgrown with fine aquatic plants. And there were also diverse ponds of great beauty and large dimension. And, O king, the joy of the Pandavas increased from day to day, in consequence of their residence in that large kingdom that was peopled with pious men. ""Thus in consequence of the virtuous behaviour of Bhishma and king Dhritarashtra towards them, the Pandavas took up their abode in Khandavaprastha. Adorned with those five mighty warriors, each equal unto Indra himself, that foremost of cities looked like Bhogavati (the capital of the nether kingdom) adorned with the Nagas. And, O monarch, having settled the Pandavas there, the heroic Krishna, obtaining their leave, came back with Rama to Dwaravati.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""When the city was built, there came, O king, numerous Brahmanas well-acquainted with all the Vedas and conversant with every language, wishing to dwell there. And there came also unto that town numerous merchants from every direction, in the hope of earning wealth. There also came numerous persons well-skilled in all the arts, wishing to take up their abode there. And around the city were laid out many delightful gardens adorned with numerous trees bearing both fruits and flowers. There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas, and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their fragrant loads; beautiful and blossoming and grand Amalakas with branches bent down with the weight of fruits and Lodhras and blossoming Ankolas; and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and Karaviras and Parijatas and numerous other kinds of trees always adorned with flowers and fruits and alive with feathery creatures of various species. And those verdant groves always resounded with the notes of maddened peacocks and Kokilas (blackbirds). And there were various pleasure-houses, bright as mirrors, and numerous bowers of creepers, and charming and artificial hillocks, and many lakes full to the brim of crystal water, and delightful tanks fragrant with lotuses and lilies and adorned with swans and ducks and chakravakas (brahminy ducks). And there were many delicious pools overgrown with fine aquatic plants. And there were also diverse ponds of great beauty and large dimension. And, O king, the joy of the Pandavas increased from day to day, in consequence of their residence in that large kingdom that was peopled with pious men. ""Thus in consequence of the virtuous behaviour of Bhishma and king Dhritarashtra towards them, the Pandavas took up their abode in Khandavaprastha. Adorned with those five mighty warriors, each equal unto Indra himself, that foremost of cities looked like Bhogavati (the capital of the nether kingdom) adorned with the Nagas. And, O monarch, having settled the Pandavas there, the heroic Krishna, obtaining their leave, came back with Rama to Dwaravati.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the people and beings that came to the newly built city of Khandavaprastha, and what were their reasons for coming? Answer 1: Many Brahmanas well-acquainted with all the Vedas, merchants seeking wealth, and skilled artisans in various arts came to the city of Khandavaprastha. The Brahmanas wished to dwell there, merchants hoped to earn wealth, and artisans wanted to take up residence. The city was also adorned with beautiful gardens featuring a variety of fruit and flower-bearing trees, and it was alive with the sounds of maddened peacocks and blackbirds, creating a delightful environment. Reference 1: This information can be found in the Mahabharata, but the specific section or parva is not mentioned in the provided text.","[-0.000319124199450016, 0.06128382682800293, -0.3244512677192688, 0.48363810777664185, 0.3444916307926178, -0.41764068603515625, -0.05438549816608429, 0.26656660437583923, -0.2348107099533081, 0.1637091189622879, -0.14776939153671265, 0.44896066188812256, 0.24188564717769623, -0.12248672544956207, 0.05944010615348816, -0.4910849928855896, 0.01687241718173027, 0.3244677186012268, -0.4699130058288574, -0.021854175254702568, -0.1640651822090149, 0.1806304156780243, 0.03090096078813076, 0.27827003598213196, 0.00779963843524456, -0.40464890003204346, -0.2755488455295563, 0.4644080698490143, -0.28371021151542664, -0.2801823318004608, -0.05485747009515762, -0.132023885846138, 0.026861490681767464, 0.3998194634914398, -9.719360969029367e-05, -0.21578018367290497, 0.3445827066898346, -0.03813476860523224, 0.0668959841132164, -0.05774916708469391, 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I am a voracious Brahmana that always eateth much. O thou of the Vrishni race, and O Partha, I solicit you to gratify me by giving me sufficient food.' Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us what kind of food will gratify thee so that we may endeavour to give it thee.' The illustrious Brahmana, thus replied to, said unto those heroes who were enquiring after the kind of food he sought, 'I do not desire to eat ordinary food. Know that I am Agni! Give me that food which suiteth me. This forest of Khandava is always protected by Indra. And as it is protected by the illustrious one, I always fail to consume it. In that forest dwelleth, with his followers and family, a Naga, called Takshaka, who is the friend of Indra. It is for him that the wielder of the thunderbolt protecteth this forest. Many other creatures also are thus protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra's prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore, I succeed not in consuming the forest of Khandava, although I desire very much to do so. I have now come to you--you who are both skilled in weapons! If you help me I will surely consume this forest: for even this is the food that is desired by me! As ye are conversant with excellent weapons, I pray you to prevent those showers from descending and any of the creatures from escaping, when I begin to consume this forest!' ""Janamejaya said, 'Why did the illustrious Agni desire to consume the forest of Khandava that was filled with various living creatures and protected by the chief of the celestials? When Agni consumed in wrath the forest of Khandava, it is evident there was a grave cause. I desire, O Brahmana, to hear all this in detail from thee. Tell me, O sage, how the Khandava forest was consumed in days of yore.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXV (Khandava-daha Parva continued) ""Vaisampayana said, 'Then that Brahmana addressed Arjuna and Vasudeva of the Satwata race, saying, 'Ye who are now staying so near unto Khandava are the two foremost of heroes on earth. I am a voracious Brahmana that always eateth much. O thou of the Vrishni race, and O Partha, I solicit you to gratify me by giving me sufficient food.' Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us what kind of food will gratify thee so that we may endeavour to give it thee.' The illustrious Brahmana, thus replied to, said unto those heroes who were enquiring after the kind of food he sought, 'I do not desire to eat ordinary food. Know that I am Agni! Give me that food which suiteth me. This forest of Khandava is always protected by Indra. And as it is protected by the illustrious one, I always fail to consume it. In that forest dwelleth, with his followers and family, a Naga, called Takshaka, who is the friend of Indra. It is for him that the wielder of the thunderbolt protecteth this forest. Many other creatures also are thus protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra's prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore, I succeed not in consuming the forest of Khandava, although I desire very much to do so. I have now come to you--you who are both skilled in weapons! If you help me I will surely consume this forest: for even this is the food that is desired by me! As ye are conversant with excellent weapons, I pray you to prevent those showers from descending and any of the creatures from escaping, when I begin to consume this forest!' ""Janamejaya said, 'Why did the illustrious Agni desire to consume the forest of Khandava that was filled with various living creatures and protected by the chief of the celestials? When Agni consumed in wrath the forest of Khandava, it is evident there was a grave cause. I desire, O Brahmana, to hear all this in detail from thee. Tell me, O sage, how the Khandava forest was consumed in days of yore.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did the illustrious Agni desire to consume the forest of Khandava, which was filled with various living creatures and protected by the chief of the celestials? Answer 1: Agni desired to consume the forest of Khandava because he considered it as his desired food. However, he was unable to do so due to the protection provided by Indra. Takshaka, a Naga residing in the forest, was a friend of Indra, and many creatures were safeguarded in the forest for Takshaka's sake. Agni sought the assistance of Arjuna and Vasudeva, knowing their prowess in weapons, to prevent the showers sent by Indra and allow him to consume the forest. Reference 1: This information can be found in the Mahabharata, Khandava-daha Parva, Section CCXXV, where Vaisampayana narrates the conversation between Agni and Arjuna and Vasudeva.","[0.11493624001741409, 0.01914972811937332, -0.253084659576416, 0.34306350350379944, 0.33143144845962524, -0.3875340521335602, -0.019803423434495926, 0.23949019610881805, 0.08031158149242401, 0.070907361805439, -0.07095488905906677, 0.26539456844329834, 0.07852942496538162, -0.22553451359272003, 0.2633592188358307, -0.13631561398506165, 0.165732741355896, -0.0010916083119809628, -0.1168108582496643, -0.20558427274227142, -0.03834760561585426, 0.16566111147403717, 0.0573880672454834, 0.29884299635887146, -0.14516966044902802, -0.20393848419189453, 0.02219642698764801, 0.4138002395629883, 0.016836607828736305, -0.5267585515975952, -0.05965816229581833, -0.3611648976802826, -0.10002068430185318, 0.07858963310718536, -0.00010145433043362573, -0.0007716651307418942, 0.19212007522583008, 0.1754424124956131, 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The illustrious deity had assured me that he would grant my wish. At those words of Agni, and knowing the virtuous disposition of your mother, as also the great energy that is in yourselves, I came not here earlier. Therefore, ye sons, do not harbour in your hearts any resentment towards me. Ye are all Rishis acquainted with the Vedas. Even Agni knoweth you well.' ""Vaisampayana continued, 'Having given such assurances unto his sons, the Brahmana Mandapala took with him his wife and sons, and leaving that region, went away to some other country. ""It was thus that the illustrious god of fierce rays, having grown in strength consumed the forest of Khandava with the help of Krishna and Arjuna, for the good of the world. And Agni having drunk several rivers of fat and marrow, became highly gratified, and showed himself to Arjuna. Then Purandara, surrounded by the Maruts, descended from the firmament and addressing Partha and Kesava said, 'Ye have achieved a feat that a celestial even could not. Ask ye each a boon that is not obtainable by any man. I have been gratified with you.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXXVI (Khandava-daha Parva continued) ""Vaisampayana said, 'Mandapala then addressed his children, saying, 'I had spoken unto Agni for the safety of you all. The illustrious deity had assured me that he would grant my wish. At those words of Agni, and knowing the virtuous disposition of your mother, as also the great energy that is in yourselves, I came not here earlier. Therefore, ye sons, do not harbour in your hearts any resentment towards me. Ye are all Rishis acquainted with the Vedas. Even Agni knoweth you well.' ""Vaisampayana continued, 'Having given such assurances unto his sons, the Brahmana Mandapala took with him his wife and sons, and leaving that region, went away to some other country. ""It was thus that the illustrious god of fierce rays, having grown in strength consumed the forest of Khandava with the help of Krishna and Arjuna, for the good of the world. And Agni having drunk several rivers of fat and marrow, became highly gratified, and showed himself to Arjuna. Then Purandara, surrounded by the Maruts, descended from the firmament and addressing Partha and Kesava said, 'Ye have achieved a feat that a celestial even could not. Ask ye each a boon that is not obtainable by any man. I have been gratified with you.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Brahmana Mandapala seek Agni's assistance, and what assurance did Agni provide to him? Answer 1: Brahmana Mandapala sought Agni's assistance to protect his wife and sons. Agni assured him that he would grant his wish and protect his family. Mandapala had delayed seeking Agni's help because he believed in the virtuous disposition and great energy of his sons and the protection of his wife. Reference 1: This information can be found in the Mahabharata, Khandava-daha Parva, Section CCXXXVI, where Mandapala addresses his sons and narrates his interaction with Agni.","[-0.09654013812541962, 0.10453706234693527, -0.33142808079719543, 0.2563692033290863, 0.4201091229915619, -0.330847829580307, -0.006825526710599661, 0.1385783702135086, -0.41466739773750305, 0.045954715460538864, 0.004056962672621012, 0.2368970513343811, 0.007622899487614632, -0.2418271005153656, 0.49786844849586487, -0.24465590715408325, 0.15593372285366058, 0.12111090123653412, 0.0011648137588053942, -0.14178231358528137, -0.06676523387432098, 0.04782595857977867, 0.0028600567020475864, 0.27466219663619995, -0.014257867820560932, -0.23771151900291443, 0.0571591854095459, 0.4615935683250427, -0.11282439529895782, -0.5718143582344055, -0.25054657459259033, -0.34882432222366333, -0.28809666633605957, 0.05429994687438011, -0.00010471553832758218, -0.14274854958057404, 0.35171374678611755, 0.02656211331486702, 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0.15103234350681305, -0.001997152576223016, 0.06969896703958511, 0.19703492522239685, 0.07114920765161514, -0.02603808604180813, -0.3866298496723175, -0.3999482989311218, -0.10695596784353256, 0.21359498798847198, -0.03614275902509689, -0.14976952970027924, 0.06218581646680832, 0.4009527266025543, 0.10339594632387161, 0.05220317095518112, -0.5052478313446045, -0.171375572681427, 0.22402016818523407, 0.07485789805650711, -0.2999618649482727, 0.3304218649864197, -0.4226384460926056, 0.18071146309375763, -0.09068351984024048, -0.25657394528388977, -0.012725497595965862, 0.05265397951006889, -0.0346655547618866, -0.13420557975769043]" 1468,Book02_021,317,992,167,222,"""Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow of Snataka. This vow, besides, hath (many) especial and general rules. A Kshatriya observing this vow with especial rules always achieve prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas again, O king, exhibit their energy by their arms and not in speech. It is, therefore, O son of Vrihadratha, that the speeches uttered by a Kshatriya are never audacious. O monarch, the creator hath planted his own energy in the aim of the Kshatriya. If thou wishest to behold it, thou shalt certainly behold it today. These are the rules of the ordinance, viz., that an enemy's abode should be entered through a wrong gate and a friend's abode through the right one. And know, O monarch, that this also is our eternal vow that having entered the foe's abode for the accomplishment of our purpose, we accept not the worship offered to us!"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow of Snataka. This vow, besides, hath (many) especial and general rules. A Kshatriya observing this vow with especial rules always achieve prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas again, O king, exhibit their energy by their arms and not in speech. It is, therefore, O son of Vrihadratha, that the speeches uttered by a Kshatriya are never audacious. O monarch, the creator hath planted his own energy in the aim of the Kshatriya. If thou wishest to behold it, thou shalt certainly behold it today. These are the rules of the ordinance, viz., that an enemy's abode should be entered through a wrong gate and a friend's abode through the right one. And know, O monarch, that this also is our eternal vow that having entered the foe's abode for the accomplishment of our purpose, we accept not the worship offered to us!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: According to Krishna, how do Kshatriyas exhibit their energy, and what are the rules associated with the vow of Snataka that they follow? Answer 1: Krishna states that Kshatriyas exhibit their energy through their actions, primarily with their arms, rather than through audacious speech. Regarding the vow of Snataka, Kshatriyas follow specific rules, one of which is that when entering an enemy's abode, it should be through a wrong gate, while a friend's abode should be entered through the right one. Additionally, Kshatriyas have an eternal vow that, when entering a foe's abode to accomplish a purpose, they do not accept the worship offered to them. Reference 1: This information can be found in the Mahabharata, but the specific section or parva is not mentioned in the provided text.","[0.16667059063911438, -0.060768622905015945, -0.20670059323310852, 0.1675148457288742, 0.35143372416496277, -0.6625807285308838, -0.0026075332425534725, 0.06707803905010223, -0.6219218969345093, 0.27673691511154175, -0.12198466807603836, 0.3508133292198181, 0.05029270052909851, -0.31304439902305603, 0.0835760310292244, -0.12796029448509216, -0.023196134716272354, 0.35949432849884033, -0.32257553935050964, -0.014436147175729275, -0.09576285630464554, 0.06390058249235153, -0.09905815869569778, 0.3588603734970093, -0.2033357322216034, -0.13732866942882538, -0.08520349860191345, 0.23082584142684937, -0.05819687992334366, -0.36484473943710327, -0.088617704808712, -0.18047995865345, 0.020754510536789894, 0.4342465102672577, -0.00010051970457425341, -0.08820604532957077, 0.42754918336868286, 0.08857209980487823, -0.3624061644077301, 0.21482305228710175, 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of acquisition however desirable, have all been obtained by me. I think, therefore, that what should now be done is for the swelling up of our treasury. I desire, O best of monarchs, to make the kings (of the earth) pay tributes to us. I desire to set out, in an auspicious moment of a holy day of the moon under a favourable constellation for the conquest of the direction that is presided over by the Lord of treasures (viz. the North)."" Vaisampayana continued,--""King Yudhisthira the just, hearing these words of Dhananjaya, replied unto him in a grave and collected tone, saying,--O bull of the Bharata race, set thou out, having made holy Brahmanas utter benedictions on thee, to plunge thy enemies in sorrow and to fill thy friend with joy. Victory, O son of Pritha, will surely be thine, and thou wilt surely obtain thy desires fulfilled. ""Thus addressed, Arjuna, surrounded by a large host, set out in that celestial car of wonderful achievements he had obtained from Agni. And Bhimasena also, and those bull among men, the twins, dismissed with affection by Yudhishthira the just set out, each at the head of a large army. And Arjuna, the son of the chastiser of Paka then brought under subjugation that direction (the North) which was presided over by the Lord of treasures. And Bhimasena overcome by force the East and Sahadeva the South, and Nakula, O king, acquainted with all the weapons, conquered the West. Thus while his brothers were so employed, the exalted king Yudishthira the just stayed within Khandavaprastha in the enjoyment of great affluence in the midst of friends and relatives."" ""Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy mother, as thou art to me, so is Yudhishthira also. I shall do all this. Tell me, what else I may do for thee."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXV (Digvijaya Parva) Vaisampayana said,--Arjuna, having obtained that best of bows and that couple of inexhaustible quivers and that car and flag-staff, as also that assembly-house, addressing Yudhisthira said,--Bow, weapons, great energy, allies, territory, fame, army-those, O king, difficult of acquisition however desirable, have all been obtained by me. I think, therefore, that what should now be done is for the swelling up of our treasury. I desire, O best of monarchs, to make the kings (of the earth) pay tributes to us. I desire to set out, in an auspicious moment of a holy day of the moon under a favourable constellation for the conquest of the direction that is presided over by the Lord of treasures (viz. the North)."" Vaisampayana continued,--""King Yudhisthira the just, hearing these words of Dhananjaya, replied unto him in a grave and collected tone, saying,--O bull of the Bharata race, set thou out, having made holy Brahmanas utter benedictions on thee, to plunge thy enemies in sorrow and to fill thy friend with joy. Victory, O son of Pritha, will surely be thine, and thou wilt surely obtain thy desires fulfilled. ""Thus addressed, Arjuna, surrounded by a large host, set out in that celestial car of wonderful achievements he had obtained from Agni. And Bhimasena also, and those bull among men, the twins, dismissed with affection by Yudhishthira the just set out, each at the head of a large army. And Arjuna, the son of the chastiser of Paka then brought under subjugation that direction (the North) which was presided over by the Lord of treasures. And Bhimasena overcome by force the East and Sahadeva the South, and Nakula, O king, acquainted with all the weapons, conquered the West. Thus while his brothers were so employed, the exalted king Yudishthira the just stayed within Khandavaprastha in the enjoyment of great affluence in the midst of friends and relatives."" ""Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy mother, as thou art to me, so is Yudhishthira also. I shall do all this. Tell me, what else I may do for thee."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was Arjuna's plan after obtaining the celestial bow, quivers, car, and other treasures? Answer 1: Arjuna's plan after obtaining these treasures was to embark on a digvijaya, a conquest of the directions, and make the kings of the earth pay tribute to them. He wanted to set out for the North direction, presided over by the Lord of treasures, and secure victory and wealth. Reference 1: ""I desire, O best of monarchs, to make the kings (of the earth) pay tributes to us. I desire to set out, in an auspicious moment of a holy day of the moon under a favorable constellation for the conquest of the direction that is presided over by the Lord of treasures (viz. the North).""","[0.1368253380060196, 0.018522577360272408, -0.24298711121082306, 0.3267612159252167, 0.27977097034454346, -0.29220378398895264, -0.23153193295001984, 0.22837130725383759, -0.20365267992019653, 0.08993499726057053, -0.15508899092674255, 0.25536808371543884, 0.29511207342147827, -0.27009913325309753, 0.25148478150367737, -0.11579670757055283, -0.17078503966331482, 0.23379318416118622, -0.03613876923918724, -0.019884377717971802, -0.2923136055469513, 0.2512279152870178, -0.2665599286556244, 0.17599621415138245, 0.14130766689777374, -0.21214652061462402, -0.020383158698678017, 0.4919660687446594, -0.20801807940006256, -0.5988674163818359, 0.04945453628897667, -0.19555912911891937, -0.15291078388690948, 0.03499779477715492, -9.756982763065025e-05, -0.18041588366031647, 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And the tiger among the Bharatas, possessed of great valour and ever increasing the sorrows of his foes, was accompanied by a mighty host with the full complement of elephants and horses and cars, well-armed and capable of crushing all hostile kingdoms. That tiger among men, the son of Pandu, going first into the great country of the Panchalas, began by various means to conciliate that tribe. Then that hero, that bull of the Bharata race, within a short time, vanquished the Gandakas and the Videhas. That exalted one then subjugated the Dasarnas. There in the country of the Dasarnas, the king called Sudharman with his bare arms fought a fierce battle with Bhimasena. And Bhimasena, beholding that feat of the illustrious king, appointed the mighty Sudharman as the first in command of his forces. Then Bhima of terrible prowess marched towards the east, causing the earth itself to tremble with the tread of the mighty host that followed him. Then that hero who in strength was the foremost of all strong men defeated in battle Rochamana, the king of Aswamedha, at the head of all his troops. And the son of Kunti, having vanquished that monarch by performing feats that excelled in fierceness, subjugated the eastern region. Then that prince of the Kuru race, endued with great prowess going into the country of Pulinda in the south, brought Sukumara and the king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata race, at the command of Yudhishthira the just marched against Sisupala of great energy. The king of Chedi, hearing of the intentions of the son of Pandu, came out of his city. And that chastiser of all foes then received the son of Pritha with respect. Then, O king, those bulls of the Chedi and the Kuru lines, thus met together, enquired after each other's welfare. Then, O monarch, the king of Chedi offered his kingdom unto Bhima and said smilingly,--'O sinless one, upon what art thou bent?' And Bhima thereupon represented unto him the intentions of king Yudhishthira. And Bhima dwelt there, O king, for thirty nights, duly entertained by Sisupala. And after this he set out from Chedi with his troops and vehicles."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXVIII Vaisampayana said,--in the meantime, Bhimasena also endued with great energy, having obtained the assent of Yudhishthira the just marched towards the eastern direction. And the tiger among the Bharatas, possessed of great valour and ever increasing the sorrows of his foes, was accompanied by a mighty host with the full complement of elephants and horses and cars, well-armed and capable of crushing all hostile kingdoms. That tiger among men, the son of Pandu, going first into the great country of the Panchalas, began by various means to conciliate that tribe. Then that hero, that bull of the Bharata race, within a short time, vanquished the Gandakas and the Videhas. That exalted one then subjugated the Dasarnas. There in the country of the Dasarnas, the king called Sudharman with his bare arms fought a fierce battle with Bhimasena. And Bhimasena, beholding that feat of the illustrious king, appointed the mighty Sudharman as the first in command of his forces. Then Bhima of terrible prowess marched towards the east, causing the earth itself to tremble with the tread of the mighty host that followed him. Then that hero who in strength was the foremost of all strong men defeated in battle Rochamana, the king of Aswamedha, at the head of all his troops. And the son of Kunti, having vanquished that monarch by performing feats that excelled in fierceness, subjugated the eastern region. Then that prince of the Kuru race, endued with great prowess going into the country of Pulinda in the south, brought Sukumara and the king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata race, at the command of Yudhishthira the just marched against Sisupala of great energy. The king of Chedi, hearing of the intentions of the son of Pandu, came out of his city. And that chastiser of all foes then received the son of Pritha with respect. Then, O king, those bulls of the Chedi and the Kuru lines, thus met together, enquired after each other's welfare. Then, O monarch, the king of Chedi offered his kingdom unto Bhima and said smilingly,--'O sinless one, upon what art thou bent?' And Bhima thereupon represented unto him the intentions of king Yudhishthira. And Bhima dwelt there, O king, for thirty nights, duly entertained by Sisupala. And after this he set out from Chedi with his troops and vehicles."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Where did Bhimasena march after obtaining the assent of Yudhishthira and what regions did he conquer during his campaign? Answer 1: Bhimasena, after obtaining Yudhishthira's assent, marched towards the eastern direction. During his campaign, he conquered various regions, including the Panchalas, Gandakas, Videhas, Dasarnas, and Pulinda in the south. He also fought and defeated Sisupala, the king of Chedi. Reference 1: ""Then, O Janamejaya, that bull in the Bharata race, at the command of Yudhishthira the just marched against Sisupala of great energy... Bhima dwelt there, O king, for thirty nights, duly entertained by Sisupala. And after this he set out from Chedi with his troops and vehicles.""","[-0.1036059707403183, -0.30564019083976746, -0.2926805913448334, 0.2285817265510559, 0.4335552155971527, -0.28018587827682495, -0.0800398588180542, 0.1795610636472702, -0.3433721661567688, 0.019276855513453484, -0.22358711063861847, 0.08510994911193848, 0.2744632363319397, -0.2462465763092041, 0.3427019417285919, -0.2411910742521286, -0.07882373034954071, 0.1464286744594574, -0.06930171698331833, -0.04773259907960892, -0.13889984786510468, 0.1192745566368103, -0.20718681812286377, 0.2684997320175171, 0.0285646989941597, 0.015703657642006874, 0.0835765153169632, 0.5369605422019958, -0.2835904061794281, -0.677267849445343, 0.10339388251304626, -0.15081951022148132, 0.11534053832292557, 0.16654963791370392, -9.421932918485254e-05, -0.15307509899139404, 0.3081267774105072, 0.005593017674982548, -0.16145722568035126, 0.18451152741909027, 0.05498799309134483, -0.08434123545885086, -0.15234962105751038, 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Then, O Bharata, the Brahmanas at the proper time installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And after the ceremony of installation was over, that foremost of men, the virtuous king Yudhishthira the just like the god Dharma himself in human frame, entered the sacrificial compound, surrounded by thousands of Brahmanas and his brothers and the relatives and friends and counsellors, and by a large number of Kshatriya kings who had come from various countries, and by the officers of State. Numerous Brahmanas, well-skilled in all branches of knowledge and versed in the Vedas and their several branches, began to pour in from various countries. Thousands of craftsmen, at the command of king Yudhishthira the just, erected for those Brahmanas with their attendants separate habitations well-provided with food and clothes and the fruits and flowers of every season. And, O king, duly worshipped by the monarch the Brahmanas continued to reside there passing their time in conversation on diverse topics and beholding the performances of actors and dancers. And the clamour of high-souled Brahmanas, cheerfully eating and talking, was heard there without intermission. 'Give,' and 'Eat' were the words that were heard there incessantly and every day. And, O Bharata, king Yudhishthira the just gave unto each of those Brahmanas thousands of kine and beds and gold coins and damsels. Thus commenced on earth the sacrifice of that unrivalled hero, the illustrious son of Pandu, like the sacrifice in heaven of Sakra himself. Then that bull among men, king Yudhishthira despatched Nakula the son of Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and Vidura and Kripa and those amongst his cousins that were well-disposed towards him."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vaisampayana continued,--""Endued with speed, these messengers then, thus commanded, invited everybody according to the orders of the Pandava, without losing any time, and brought with them many persons, both friends and strangers. Then, O Bharata, the Brahmanas at the proper time installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And after the ceremony of installation was over, that foremost of men, the virtuous king Yudhishthira the just like the god Dharma himself in human frame, entered the sacrificial compound, surrounded by thousands of Brahmanas and his brothers and the relatives and friends and counsellors, and by a large number of Kshatriya kings who had come from various countries, and by the officers of State. Numerous Brahmanas, well-skilled in all branches of knowledge and versed in the Vedas and their several branches, began to pour in from various countries. Thousands of craftsmen, at the command of king Yudhishthira the just, erected for those Brahmanas with their attendants separate habitations well-provided with food and clothes and the fruits and flowers of every season. And, O king, duly worshipped by the monarch the Brahmanas continued to reside there passing their time in conversation on diverse topics and beholding the performances of actors and dancers. And the clamour of high-souled Brahmanas, cheerfully eating and talking, was heard there without intermission. 'Give,' and 'Eat' were the words that were heard there incessantly and every day. And, O Bharata, king Yudhishthira the just gave unto each of those Brahmanas thousands of kine and beds and gold coins and damsels. Thus commenced on earth the sacrifice of that unrivalled hero, the illustrious son of Pandu, like the sacrifice in heaven of Sakra himself. Then that bull among men, king Yudhishthira despatched Nakula the son of Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and Vidura and Kripa and those amongst his cousins that were well-disposed towards him."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who did Yudhishthira send to Hastinapura to invite Bhishma, Drona, Dhritarashtra, Vidura, Kripa, and other well-disposed cousins to the Rajasuya sacrifice? Answer 1: Yudhishthira sent Nakula, the son of Pandu, to Hastinapura to invite Bhishma, Drona, Dhritarashtra, Vidura, Kripa, and other cousins who were well-disposed towards him to the Rajasuya sacrifice. Reference 1: ""Then that bull among men, king Yudhishthira despatched Nakula the son of Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and Vidura and Kripa and those amongst his cousins that were well-disposed towards him.""","[0.13777221739292145, -0.21808449923992157, -0.22881856560707092, 0.26928550004959106, 0.41933175921440125, -0.3112310767173767, -0.10249269753694534, 0.19998975098133087, -0.4417266249656677, 0.058989476412534714, -0.07125978171825409, 0.12121028453111649, 0.27925145626068115, -0.49540576338768005, 0.27248820662498474, -0.47158026695251465, -0.026024388149380684, 0.06481531262397766, -0.18951500952243805, 0.05942372977733612, -0.122312530875206, -0.040190305560827255, -0.07515238225460052, 0.16921637952327728, -0.020506763830780983, -0.1802830547094345, -0.3438747525215149, 0.49126219749450684, -0.2313404530286789, -0.4501458406448364, 0.027470536530017853, -0.07137566059827805, 0.07321824133396149, 0.13734135031700134, -0.00010088641283800825, 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Yudhishthira addressing the aged Bhishma, that chief of intelligent men and the grandsire of the Kurus, even like Puruhita (Indra) that slayer of foes, of abundant energy addressing Vrihaspati, said,--'This vast ocean of kings, hath been agitated by wrath. Tell me, O Grandsire, what I should do in view of this. O Grandsire, now what I should do that my sacrifice may not be obstructed and my subjects may not be injured.' ""When king Yudhishthira the just, conversant with morality, said this, Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear not, O tiger of the Kurus. Can the dog slay the lion? I have before this found out a way that is both beneficial and comfortable to practise. As dogs in a pack approaching the lion that is asleep bark together, so are all these lords of earth. Indeed, O child, like dogs before the lion, these (monarchs) are barking in rage before the sleeping lion of the Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh up, this chief of the Chedis--this lion among men--maketh these monarchs look like lions. O child, O thou foremost of all monarchs, this Sisupala possessed of little intelligence is desirous of taking along with him all these kings, through the agency of him who is the soul of the universe, to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of taking back unto himself the energy that existeth in this Sisupala. O Chief of all intelligent men, O son of Kunti, the intelligence of this wicked-minded king of the Chedis, as also of all these monarchs, hath become perverse. Indeed, the intelligence of all those whom this tiger among men desireth to take unto himself, becometh perverse even like that of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as also the destroyer of all created beings of the four species, (oviparous, etc.,) existing in the three worlds.'"" ""Vaisampayana continued--Then the ruler of Chedis, having heard these words of Bhishma, addressed the latter, O Bharata, in words that were stern and rough."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXIX (Sisupala-badha Parva) ""Vaisampayana said,--Beholding that vast assembly of kings agitated with wrath, even like the terrific sea agitated by the winds that blow at the time of the universal dissolution, Yudhishthira addressing the aged Bhishma, that chief of intelligent men and the grandsire of the Kurus, even like Puruhita (Indra) that slayer of foes, of abundant energy addressing Vrihaspati, said,--'This vast ocean of kings, hath been agitated by wrath. Tell me, O Grandsire, what I should do in view of this. O Grandsire, now what I should do that my sacrifice may not be obstructed and my subjects may not be injured.' ""When king Yudhishthira the just, conversant with morality, said this, Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear not, O tiger of the Kurus. Can the dog slay the lion? I have before this found out a way that is both beneficial and comfortable to practise. As dogs in a pack approaching the lion that is asleep bark together, so are all these lords of earth. Indeed, O child, like dogs before the lion, these (monarchs) are barking in rage before the sleeping lion of the Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh up, this chief of the Chedis--this lion among men--maketh these monarchs look like lions. O child, O thou foremost of all monarchs, this Sisupala possessed of little intelligence is desirous of taking along with him all these kings, through the agency of him who is the soul of the universe, to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of taking back unto himself the energy that existeth in this Sisupala. O Chief of all intelligent men, O son of Kunti, the intelligence of this wicked-minded king of the Chedis, as also of all these monarchs, hath become perverse. Indeed, the intelligence of all those whom this tiger among men desireth to take unto himself, becometh perverse even like that of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as also the destroyer of all created beings of the four species, (oviparous, etc.,) existing in the three worlds.'"" ""Vaisampayana continued--Then the ruler of Chedis, having heard these words of Bhishma, addressed the latter, O Bharata, in words that were stern and rough."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the advice given by Bhishma to Yudhishthira when the assembly of kings was agitated with wrath during the Rajasuya sacrifice? Answer 1: Bhishma advised Yudhishthira not to fear and assured him that Achyuta (Lord Krishna) was like a sleeping lion who would handle the situation. He also mentioned that Sisupala's actions were leading him to the regions of Yama, as Vishnu desired to reclaim his energy from Sisupala and those who aligned with him. Reference 1: ""Can the dog slay the lion? I have before this found out a way that is both beneficial and comfortable to practice. As dogs in a pack approaching the lion that is asleep bark together, so are all these lords of earth... O Yudhishthira, Madhava is the progenitor as also the destroyer of all created beings of the four species, existing in the three worlds.""","[0.07775107771158218, -0.1018366888165474, -0.23898959159851074, -0.17142286896705627, 0.5204782485961914, -0.1980791687965393, -0.057216428220272064, 0.18276406824588776, -0.13265706598758698, 0.04674983769655228, -0.08594930917024612, 0.04708694666624069, 0.11797834932804108, -0.1497700810432434, 0.6120293140411377, -0.016124043613672256, 0.08469392359256744, -0.007681401912122965, 0.25931116938591003, -0.06662784516811371, -0.2837997078895569, 0.014759523794054985, -0.036951567977666855, 0.2049284130334854, 0.09368176758289337, -0.18246778845787048, 0.059508658945560455, 0.6553871631622314, -0.19891251623630524, -0.5863063931465149, 0.0017276449361816049, -0.2666472792625427, -0.21568937599658966, 0.18524125218391418, -9.774888167157769e-05, -0.01715354435145855, 0.35580602288246155, 0.026323745027184486, 0.17691344022750854, 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By great good fortune, thou hast accomplished the foremost of sacrifices--Rajasuya!' Thus addressed by Janarddana, Yudhishthira replied, 'Owing to thy grace, O Govinda. I have accomplished the great sacrifice. And it is owing to thy grace that the whole Kshatriya world having accepted my sway, had come hither with valuable tribute. O hero, without thee, my heart never feeleth any delight. How can I, therefore, O hero, give thee, O sinless one, leave to go? But thou must have to go to the city of Dwaraka.' The virtuous Hari of worldwide fame, thus addressed by Yudhishthira, cheerfully went with his cousin to Pritha and said,--'O aunt, thy sons have now obtained the imperial dignity. They have obtained vast wealth and been also crowned with success. Be pleased with all this. Commanded by thee, O aunt, I desire to go to Dwaraka.' After this, Kesava bade farewell to Draupadi and Subhadra. Coming out then of the inner apartments accompanied by Yudhishthira, he performed his ablutions and went through the daily rites of worship, and then made the Brahmanas utter benedictions. Then the mighty armed Daruka came there with a car of excellent design and body resembling the clouds. And beholding that Garuda-bannered car arrived thither, the high-souled one, with eyes like lotus leaves, walked round it respectfully and ascending on it set out for Dwaravati. And king Yudhishthira the just, blessed with prosperity, accompanied by his brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like lotus leaves, stopping that best of cars for a moment, addressing Yudhishthira the son of Kunti, said,--'O king of kings, cherishest thou thy subjects with ceaseless vigilance and patience. And as the clouds are unto all creatures, as the large tree of spreading bough is unto birds, as he of a thousand eyes is unto the immortals, be thou the refuge and support of thy relatives. And Krishna and Yudhishthira having thus talked unto each other took each other's leave and returned to their respective homes. And, O king, after the chief of the Satwata race had gone to Dwaravati, king Duryodhana alone, with king Suvala's son, Sakuni,--these bulls among men,--continued to live in that celestial assembly house. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""After all the Kings and the Brahmanas had gone away, the powerful Vasudeva addressing Yudhishthira said,--'O son of the Kuru race, with thy leave, I also desire to go to Dwaraka. By great good fortune, thou hast accomplished the foremost of sacrifices--Rajasuya!' Thus addressed by Janarddana, Yudhishthira replied, 'Owing to thy grace, O Govinda. I have accomplished the great sacrifice. And it is owing to thy grace that the whole Kshatriya world having accepted my sway, had come hither with valuable tribute. O hero, without thee, my heart never feeleth any delight. How can I, therefore, O hero, give thee, O sinless one, leave to go? But thou must have to go to the city of Dwaraka.' The virtuous Hari of worldwide fame, thus addressed by Yudhishthira, cheerfully went with his cousin to Pritha and said,--'O aunt, thy sons have now obtained the imperial dignity. They have obtained vast wealth and been also crowned with success. Be pleased with all this. Commanded by thee, O aunt, I desire to go to Dwaraka.' After this, Kesava bade farewell to Draupadi and Subhadra. Coming out then of the inner apartments accompanied by Yudhishthira, he performed his ablutions and went through the daily rites of worship, and then made the Brahmanas utter benedictions. Then the mighty armed Daruka came there with a car of excellent design and body resembling the clouds. And beholding that Garuda-bannered car arrived thither, the high-souled one, with eyes like lotus leaves, walked round it respectfully and ascending on it set out for Dwaravati. And king Yudhishthira the just, blessed with prosperity, accompanied by his brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like lotus leaves, stopping that best of cars for a moment, addressing Yudhishthira the son of Kunti, said,--'O king of kings, cherishest thou thy subjects with ceaseless vigilance and patience. And as the clouds are unto all creatures, as the large tree of spreading bough is unto birds, as he of a thousand eyes is unto the immortals, be thou the refuge and support of thy relatives. And Krishna and Yudhishthira having thus talked unto each other took each other's leave and returned to their respective homes. And, O king, after the chief of the Satwata race had gone to Dwaravati, king Duryodhana alone, with king Suvala's son, Sakuni,--these bulls among men,--continued to live in that celestial assembly house. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Lord Krishna express his desire to go to Dwaraka after Yudhishthira's Rajasuya sacrifice? Answer 1: Lord Krishna desired to return to Dwaraka to attend to his duties and responsibilities in his own city. He had come to support Yudhishthira during the Rajasuya sacrifice and, having accomplished the purpose, wished to return home. Reference 1: ""O son of the Kuru race, with thy leave, I also desire to go to Dwaraka... Commanded by thee, O aunt, I desire to go to Dwaraka.""","[0.17390042543411255, 0.19949565827846527, -0.28868311643600464, 0.3303483724594116, 0.3347390592098236, -0.3065246045589447, 0.14738337695598602, 0.2538389563560486, -0.35123538970947266, 0.1286482810974121, -0.03242816403508186, 0.08667401224374771, 0.24108172953128815, -0.15777349472045898, 0.04278622195124626, -0.627657949924469, 0.06582305580377579, -0.020992647856473923, -0.11960601806640625, -0.06221681088209152, -0.23548687994480133, 0.2060173600912094, -0.022565511986613274, 0.2488500475883484, 0.042356930673122406, -0.3487628996372223, -0.05554366484284401, 0.4905478060245514, -0.09127777069807053, -0.2108800709247589, -0.04593813046813011, -0.024066679179668427, 0.2169245332479477, 0.288269579410553, -9.4534334493801e-05, -0.09375737607479095, 0.452573299407959, -0.013283956795930862, -0.34860163927078247, 0.28913620114326477, 0.05368848145008087, 0.29183053970336914, -0.27281203866004944, -0.23094211518764496, 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0.15359295904636383, 0.2717263102531433, -2.6664220058592036e-05, -0.12311723083257675, -0.3740394115447998, -0.38908132910728455, 0.15242503583431244, -0.04942328482866287, -0.23743534088134766, 0.2569166123867035, 0.33393704891204834, 0.17140287160873413, 0.10967028141021729, 0.014183316379785538, -0.24820275604724884, 0.19214291870594025, -0.1946525275707245, -0.27916601300239563, 0.08371760696172714, 0.15768441557884216, 0.21476440131664276, -0.18655472993850708, -0.530066728591919, 0.002185426652431488, 0.10975932329893112, -0.36333009600639343, -0.48772281408309937]" 1474,Book02_053,355,1894,324,431,"Section LIII ""Dhritrashtra said,--Thou art my eldest son and born also of my eldest wife. Therefore, O son, be not jealous of the Pandavas. He that is jealous is always unhappy and suffereth the pangs of death. O bull of the Bharatarace, Yudhishthira knoweth not deception, possesseth wealth equal unto thine, hath thy friends for his, and is not jealous of thee. Why shouldst thou, therefore, be jealous of him? O king, in respect of friends and allies thou art equal unto Yudhishthira. Why shouldst thou, therefore, covet, from folly, the property of thy brother? Be not so. Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou covetest the dignity attaching to the performance of a sacrifice, let the priests arrange for thee the great sacrifice, called the Saptatantu. The kings of the earth will then, cheerfully and with great respect, bring for thee also much wealth and gems and ornaments. O child, coveting other's possessions is exceedingly mean. He, on the other hand, enjoyeth happiness, who is content with his own being engaged in the practices of his own order. Never striving to obtain the wealth of others, persevering in one's own affairs, and protecting what hath been earned,--these are the indications of true greatness. He that is unmoved in calamity, skilled in his own business, ever exerting vigilant and humble, always beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off those arms of thine. Plunge not into internal dissensions for the sake of that wealth of thy brothers. O king, be not jealous of the sons of Pandu. Thy wealth is equal unto that of thy brothers in his entirety. There is great sin in quarrelling with friends. They that are thy grandsires are theirs also. Give away in charity on occasions of sacrifices, gratify every dear object of thy desire, disport in the company of women freely, and enjoy thou peace.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LIII ""Dhritrashtra said,--Thou art my eldest son and born also of my eldest wife. Therefore, O son, be not jealous of the Pandavas. He that is jealous is always unhappy and suffereth the pangs of death. O bull of the Bharatarace, Yudhishthira knoweth not deception, possesseth wealth equal unto thine, hath thy friends for his, and is not jealous of thee. Why shouldst thou, therefore, be jealous of him? O king, in respect of friends and allies thou art equal unto Yudhishthira. Why shouldst thou, therefore, covet, from folly, the property of thy brother? Be not so. Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou covetest the dignity attaching to the performance of a sacrifice, let the priests arrange for thee the great sacrifice, called the Saptatantu. The kings of the earth will then, cheerfully and with great respect, bring for thee also much wealth and gems and ornaments. O child, coveting other's possessions is exceedingly mean. He, on the other hand, enjoyeth happiness, who is content with his own being engaged in the practices of his own order. Never striving to obtain the wealth of others, persevering in one's own affairs, and protecting what hath been earned,--these are the indications of true greatness. He that is unmoved in calamity, skilled in his own business, ever exerting vigilant and humble, always beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off those arms of thine. Plunge not into internal dissensions for the sake of that wealth of thy brothers. O king, be not jealous of the sons of Pandu. Thy wealth is equal unto that of thy brothers in his entirety. There is great sin in quarrelling with friends. They that are thy grandsires are theirs also. Give away in charity on occasions of sacrifices, gratify every dear object of thy desire, disport in the company of women freely, and enjoy thou peace.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Dhritarashtra advise his eldest son, Duryodhana, not to be jealous of the Pandavas? Answer 1: Dhritarashtra advised Duryodhana not to be jealous of the Pandavas because jealousy leads to unhappiness and suffering. He reminded Duryodhana that he had equal wealth and support and should not covet his brothers' possessions. Dhritarashtra also suggested that Duryodhana could perform the Saptatantu sacrifice to gain dignity and wealth, like the Pandavas. Reference 1: ""Thou art my eldest son and born also of my eldest wife... They that are thy grandsires are theirs also. Give away in charity on occasions of sacrifices, gratify every dear object of thy desire, disport in the company of women freely, and enjoy thou peace.'""","[-0.04494689032435417, -0.15658767521381378, -0.2805752456188202, 0.5411235690116882, 0.22014445066452026, -0.13672317564487457, -0.1003570407629013, 0.03824411705136299, -0.26608431339263916, 0.07658455520868301, -0.22564658522605896, 0.09300209581851959, 0.1510593295097351, -0.5117814540863037, -0.17140868306159973, -0.33359336853027344, -0.06983676552772522, 0.2879490852355957, 0.11702746152877808, -0.008768249303102493, -0.048460256308317184, 0.321912944316864, 0.04270932078361511, 0.2657370865345001, 0.06257689744234085, -0.2571418285369873, 0.33335503935813904, 0.5723538994789124, -0.29687032103538513, -0.40190038084983826, 0.2682938873767853, 0.04900674894452095, 0.11199329048395157, 0.14547418057918549, -9.716154454508796e-05, -0.24491506814956665, 0.36770981550216675, 0.16637660562992096, 0.03048032335937023, 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-0.0960289016366005, 0.10773497819900513, 0.22516286373138428, -0.20929954946041107, 0.14784643054008484, 0.24651220440864563, 0.10971368104219437, 0.0023001644294708967, -0.02236463688313961, -0.4797561764717102, -0.35530567169189453, 0.1559838354587555, -0.09227637201547623, -0.1254531741142273, 0.04266148805618286, 0.30364036560058594, 0.6762739419937134, -0.1919318586587906, -0.17794476449489594, -0.10747448354959488, 0.2607235908508301, -0.19971641898155212, -0.4045378565788269, 0.161852166056633, -0.23197542130947113, 0.26357340812683105, -0.06007073074579239, -0.07643304020166397, 0.06594830006361008, -0.056744515895843506, 0.03288266807794571, -0.12971283495426178]" 1475,Book02_056,358,820,133,177,"Section LVI Vaisampayana said,--""King Dhritarashtra, ascertaining the inclinations of his son and knowing that Fate is inevitable, did what I have said. Vidura, however, that foremost of intelligent men, approved not his brother's words and spoke thus, 'I approve not, O king, of this command of thine. Do not act so. I fear, this will bring about the destruction of our race. When thy sons lose their unity, dissension will certainly ensue amongst them. This I apprehend, O king, from this match at dice.' ""Dhritarashtra said,--'If Fate be not hostile, this quarrel will not certainly grieve me. The whole universe moveth at the will of its Creator, under the controlling influence of Fate. It is not free. Therefore, O Vidura, going unto king Yudhishthira at my command, bring thou soon that invincible son of Kunti.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LVI Vaisampayana said,--""King Dhritarashtra, ascertaining the inclinations of his son and knowing that Fate is inevitable, did what I have said. Vidura, however, that foremost of intelligent men, approved not his brother's words and spoke thus, 'I approve not, O king, of this command of thine. Do not act so. I fear, this will bring about the destruction of our race. When thy sons lose their unity, dissension will certainly ensue amongst them. This I apprehend, O king, from this match at dice.' ""Dhritarashtra said,--'If Fate be not hostile, this quarrel will not certainly grieve me. The whole universe moveth at the will of its Creator, under the controlling influence of Fate. It is not free. Therefore, O Vidura, going unto king Yudhishthira at my command, bring thou soon that invincible son of Kunti.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was Vidura's concern regarding King Dhritarashtra's command to bring Yudhishthira after the match at dice? Answer 1: Vidura was concerned that bringing Yudhishthira after the match at dice would lead to dissension among Dhritarashtra's sons, which could ultimately result in the destruction of their race. Reference 1: ""Vidura, however, that foremost of intelligent men, approved not his brother's words and spoke thus, 'I approve not, O king, of this command of thine... I apprehend, O king, from this match at dice.'""","[0.25186803936958313, -0.314241886138916, -0.23016539216041565, 0.15426769852638245, 0.27501294016838074, -0.3232695460319519, -0.13289448618888855, 0.21341681480407715, -0.48715275526046753, 0.17197111248970032, -0.09878561645746231, 0.14342033863067627, 0.08383311331272125, -0.838363528251648, 0.029414666816592216, -0.12294933944940567, -0.14648617804050446, 0.1539391279220581, -0.03346006199717522, 0.042993444949388504, -0.21300625801086426, 0.1970893144607544, -0.06766457110643387, 0.4766044616699219, 0.1321304887533188, -0.060366228222846985, 0.07774976640939713, 0.5844425559043884, -0.2657354474067688, -0.4458814859390259, 0.17371901869773865, -0.06817959994077682, -0.01264181174337864, 0.28991326689720154, -0.00010453742288518697, -0.04929665848612785, 0.4779893159866333, 0.02673632837831974, 0.14416159689426422, 0.10475745052099228, -0.05976618081331253, -0.17840810120105743, -0.21154965460300446, -0.08161071687936783, 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And, O Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with cheerless hearts sat behind. And those kings with leonine necks and endued with great energy took their seats separately and in pairs upon many elevated seats of beautiful make and colour. And, O king, that mansion looked resplendent with those assembled kings like heaven itself with a conclave of the celestials of great good fortune. And they were all conversant with the Vedas and brave and of resplendent countenances. And, O great king, the friendly match at dice then commenced. Yudhishthira said,--""O king, this excellent wealth of pearls of great value, procured from the ocean by churning it (of old), so beautiful and decked with pure gold, this, O king, is my stake. What is thy counter stake, O great king,--the wealth with which thou wishest to play with me?"" ""Duryodhana said,--'I have many jewels and much wealth. But I am not vain of them. Win thou this stake.' Vaisampayana continued,--""Then Sakuni, well-skilled at dice, took up the dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LIX Vaisampayana said,--""When the play commenced, all those kings with Dhritarashtra at their head took their seats in that assembly. And, O Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with cheerless hearts sat behind. And those kings with leonine necks and endued with great energy took their seats separately and in pairs upon many elevated seats of beautiful make and colour. And, O king, that mansion looked resplendent with those assembled kings like heaven itself with a conclave of the celestials of great good fortune. And they were all conversant with the Vedas and brave and of resplendent countenances. And, O great king, the friendly match at dice then commenced. Yudhishthira said,--""O king, this excellent wealth of pearls of great value, procured from the ocean by churning it (of old), so beautiful and decked with pure gold, this, O king, is my stake. What is thy counter stake, O great king,--the wealth with which thou wishest to play with me?"" ""Duryodhana said,--'I have many jewels and much wealth. But I am not vain of them. Win thou this stake.' Vaisampayana continued,--""Then Sakuni, well-skilled at dice, took up the dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the stake that Yudhishthira offered for the game of dice with Duryodhana? Answer 1: Yudhishthira offered a wealth of pearls of great value, obtained from the ocean by churning it, as his stake for the game of dice with Duryodhana. 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It bringeth about disunion. Its consequences are frightful. Yet having recourse to this, Dhritarashtra's son Duryodhana createth for himself fierce enmity. The descendants of Pratipa and Santanu, with their fierce troops and their allies the Vahlikas, will, for the sins of Duryodhana meet with destruction. Duryodhana, in consequence of this intoxication, forcibly driveth away luck and prosperity from his kingdom, even like an infuriate bull breaking his own horns himself. That brave and learned person who disregarding his own foresight, followeth, O king, (the bent of) another man's heart, sinketh in terrible affliction even like one that goeth into the sea in a boat guided by a child. Duryodhana is gambling with the son of Pandu, and thou art in raptures that he is winning. And it is such success that begeteth war, which endeth in the destruction of men. This fascination (of gambling) that thou has well-devised only leadeth to dire results. Thus hast thou simply brought on by these counsels great affliction to thy heart. And this thy quarrel with Yudhishthira, who is so closely related to thee, even if thou hadst not foreseen it, is still approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa, who are now in this assembly of the Kauravas, to these words of wisdom. Enter ye not into the terrible fire that hath blazed forth following the wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth way to his wrath, and Vrikodara and Arjuna and the twins (do the same), who, in that hour of confusion, will prove your refuge? O great king, thou art thyself a mine of wealth. Thou canst earn (by other means) as much wealth as thou seekest to earn by gambling. What dost thou gain by winning from the Pandavas their vast wealth? Win the Pandavas themselves, who will be to thee more than all the wealth they have. We all know the skill of Suvala in play. This hill-king knoweth many nefarious methods in gambling. Let Sakuni return whence he came. War not, O Bharata, with the sons of Pandu!' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXII ""Vidura said,--""Gambling is the root of dissensions. It bringeth about disunion. Its consequences are frightful. Yet having recourse to this, Dhritarashtra's son Duryodhana createth for himself fierce enmity. The descendants of Pratipa and Santanu, with their fierce troops and their allies the Vahlikas, will, for the sins of Duryodhana meet with destruction. Duryodhana, in consequence of this intoxication, forcibly driveth away luck and prosperity from his kingdom, even like an infuriate bull breaking his own horns himself. That brave and learned person who disregarding his own foresight, followeth, O king, (the bent of) another man's heart, sinketh in terrible affliction even like one that goeth into the sea in a boat guided by a child. Duryodhana is gambling with the son of Pandu, and thou art in raptures that he is winning. And it is such success that begeteth war, which endeth in the destruction of men. This fascination (of gambling) that thou has well-devised only leadeth to dire results. Thus hast thou simply brought on by these counsels great affliction to thy heart. And this thy quarrel with Yudhishthira, who is so closely related to thee, even if thou hadst not foreseen it, is still approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa, who are now in this assembly of the Kauravas, to these words of wisdom. Enter ye not into the terrible fire that hath blazed forth following the wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth way to his wrath, and Vrikodara and Arjuna and the twins (do the same), who, in that hour of confusion, will prove your refuge? O great king, thou art thyself a mine of wealth. Thou canst earn (by other means) as much wealth as thou seekest to earn by gambling. What dost thou gain by winning from the Pandavas their vast wealth? Win the Pandavas themselves, who will be to thee more than all the wealth they have. We all know the skill of Suvala in play. This hill-king knoweth many nefarious methods in gambling. Let Sakuni return whence he came. War not, O Bharata, with the sons of Pandu!' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice did Vidura give to Dhritarashtra regarding Duryodhana's gambling and its consequences? Answer 1: Vidura advised Dhritarashtra to refrain from gambling, as it was the root of dissensions and could lead to dire consequences. He warned that Duryodhana's actions were creating enmity and that engaging in such activities could result in the destruction of their kingdom. Vidura also urged Dhritarashtra to find an alternative means of acquiring wealth and not to wage war against the Pandavas. Reference 1: ""Gambling is the root of dissensions. It bringeth about disunion... Win the Pandavas themselves, who will be to thee more than all the wealth they have. We all know the skill of Suvala in play... War not, O Bharata, with the sons of Pandu!""","[-0.2189454287290573, -0.27664047479629517, -0.3163783550262451, 0.48588451743125916, 0.34517964720726013, -0.12957245111465454, -0.15273603796958923, 0.2094329297542572, -0.06063535809516907, 0.015834104269742966, -0.29758331179618835, 0.13904382288455963, 0.39270085096359253, -0.23474588990211487, 0.13619773089885712, -0.08844450116157532, -0.025987152010202408, 0.04951264709234238, 0.23218460381031036, 0.05443670228123665, -0.20201463997364044, -0.15912581980228424, -0.06829535961151123, 0.23663663864135742, 0.14201338589191437, -0.04293152317404747, 0.20083269476890564, 0.4875533878803253, -0.2354397475719452, -0.44116827845573425, 0.19604213535785675, -0.16176441311836243, 0.07172081619501114, 0.0495656281709671, -0.00010200017277384177, -0.18004992604255676, 0.18559671938419342, -0.0045427726581692696, -0.025075187906622887, 0.15297500789165497, 0.043499913066625595, 0.30421724915504456, 0.06709232926368713, 0.003326237667351961, 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He cried repeatedly and dissonantly like a jackal. It is certain he will prove the destruction of our race. Take this to heart, O king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean of calamity. O lord, accord not thy approbation to the counsels of the wicked ones of immature years. Be not thou the cause of the terrible destruction of this race. Who is there that will break an embankment which hath been completed, or re-kindle a conflagration which hath been extinguished? O bull of the Bharata race, who is there that will provoke the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but still I will call thy attention to this. The scriptures can never control the wicked-minded for good or evil. And, O king, a person of immature understanding will never act as one of mature years. Let thy sons follow thee as their leader. Let them not be separated from thee for ever (by losing their lives). Therefore, at my word, O king, abandon this wretch of our race. Thou couldst not, O king, from parental affection, do it before. Know that the time hath come for the destruction of race through him. Err not, O king. Let thy mind, guided by counsels of peace, virtue, and true policy, be what it naturally is. That prosperity which is acquired by the aid of wicked acts, is soon destroyed; while that which is won by mild means taketh root and descendeth from generation to generation."" ""The king, thus addressed by Gandhari who pointed out to him in such language the path of virtue, replied unto her, saying,--'If the destruction of our race is come, let it take place freely. I am ill able to prevent it. Let it be as they (these my sons) desire. Let the Pandavas return. And let my sons again gamble with the sons of Pandu."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXIV Vaisampayana said,--'O monarch, it was then that the virtuous Gandhari, afflicted with grief on account of her affection for her sons, addressed king Dhritarashtra and said, ""When Duryodhana was born, Vidura of great intelligence had said, 'It is well to send this disgrace of the race to the other world. He cried repeatedly and dissonantly like a jackal. It is certain he will prove the destruction of our race. Take this to heart, O king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean of calamity. O lord, accord not thy approbation to the counsels of the wicked ones of immature years. Be not thou the cause of the terrible destruction of this race. Who is there that will break an embankment which hath been completed, or re-kindle a conflagration which hath been extinguished? O bull of the Bharata race, who is there that will provoke the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but still I will call thy attention to this. The scriptures can never control the wicked-minded for good or evil. And, O king, a person of immature understanding will never act as one of mature years. Let thy sons follow thee as their leader. Let them not be separated from thee for ever (by losing their lives). Therefore, at my word, O king, abandon this wretch of our race. Thou couldst not, O king, from parental affection, do it before. Know that the time hath come for the destruction of race through him. Err not, O king. Let thy mind, guided by counsels of peace, virtue, and true policy, be what it naturally is. That prosperity which is acquired by the aid of wicked acts, is soon destroyed; while that which is won by mild means taketh root and descendeth from generation to generation."" ""The king, thus addressed by Gandhari who pointed out to him in such language the path of virtue, replied unto her, saying,--'If the destruction of our race is come, let it take place freely. I am ill able to prevent it. Let it be as they (these my sons) desire. Let the Pandavas return. And let my sons again gamble with the sons of Pandu."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice did Gandhari give to Dhritarashtra regarding their son Duryodhana, and how did Dhritarashtra respond to her advice? Answer 1: Gandhari advised Dhritarashtra to abandon their son Duryodhana, whom she believed would bring destruction to their race due to his wickedness and immature actions. She urged him not to support the counsels of the wicked and to choose the path of peace, virtue, and true policy. Dhritarashtra responded by expressing his inability to prevent the destruction of their race and allowed his sons to continue gambling with the Pandavas. Reference 1: ""The king, thus addressed by Gandhari who pointed out to him in such language the path of virtue, replied unto her, saying,--'If the destruction of our race is come, let it take place freely... Let my sons again gamble with the sons of Pandu.'""","[-0.04218602553009987, -0.08068583905696869, -0.29724082350730896, 0.22929438948631287, 0.4838126599788666, -0.08743273466825485, 0.0826013907790184, 0.19182130694389343, -0.3926770091056824, 0.0045565650798380375, -0.08462636917829514, 0.27600711584091187, 0.21565985679626465, -0.6175088286399841, 0.15613509714603424, -0.2815917730331421, -0.012183857150375843, 0.17625857889652252, -0.2574140727519989, 0.17894317209720612, -0.25217896699905396, 0.21437782049179077, -0.014235399663448334, 0.411731094121933, -0.07942033559083939, -0.15558458864688873, 0.09033863991498947, 0.5190266370773315, -0.27391448616981506, -0.44292205572128296, 0.08161914348602295, -0.04791450500488281, 0.03651154786348343, 0.3119123876094818, -9.67724117799662e-05, -0.08429836481809616, 0.3370712399482727, 0.05266987904906273, -0.005254295188933611, 0.19626936316490173, 0.13368529081344604, 0.05737807974219322, -0.21059918403625488, -0.1551014482975006, 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Then king Yudhishthira, the son of Kunti, addressed them, saying, ""Robbed of our prosperity and kingdom, robbed of everything, we are about to enter the deep woods in sorrow, depending for our food on fruits and roots, and the produce of the chase. The forest too is full of dangers, and abounds with reptiles and beasts of prey. It appeareth to me that ye will certainly have to suffer much privation and misery there. The sufferings of the Brahmanas might overpower even the gods. That they would overwhelm me is too certain. Therefore, O Brahmana, go ye back whithersoever ye list!' ""The Brahmanas replied, 'O king, our path is even that on which ye are for setting out! It behoveth thee not, therefore, to forsake us who are thy devoted admirers practising the true religion! The very gods have compassion upon their worshippers,--specially upon Brahmanas of regulated lives!' ""Yudhishthira said, 'We regenerate ones, I too am devoted to the Brahmanas! But this destitution that hath overtaken me overwhelmed me with confusion! These my brothers that are to procure fruits and roots and the deer (of the forest) are stupefied with grief arising from their afflictions and on account of the distress of Draupadi and the loss of our kingdom! Alas, as they are distressed, I cannot employ them in painful tasks!' ""The Brahmanas said, 'Let no anxiety, O king, in respect of our maintenance, find a place in thy heart! Ourselves providing our own food, we shall follow thee, and by meditation and saying our prayers we shall compass thy welfare while by pleasant converse we shall entertain thee and be cheered ourselves.' ""Yudhishthira said, 'Without doubt, it must be as ye say, for I am ever pleased with the company of the regenerate ones! But my fallen condition maketh me behold in myself an object of reproach! How shall I behold you all, that do not deserve to bear trouble, out of love for me painfully subsisting upon food procured by your own toil? Oh, fie upon the wicked sons of Dhritarashtra!' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section II ""Vaisampayana said, 'When that night passed away and day broke in, those Brahmamas who supported themselves by mendicancy, stood before the Pandavas of exalted deeds, who were about to enter the forest. Then king Yudhishthira, the son of Kunti, addressed them, saying, ""Robbed of our prosperity and kingdom, robbed of everything, we are about to enter the deep woods in sorrow, depending for our food on fruits and roots, and the produce of the chase. The forest too is full of dangers, and abounds with reptiles and beasts of prey. It appeareth to me that ye will certainly have to suffer much privation and misery there. The sufferings of the Brahmanas might overpower even the gods. That they would overwhelm me is too certain. Therefore, O Brahmana, go ye back whithersoever ye list!' ""The Brahmanas replied, 'O king, our path is even that on which ye are for setting out! It behoveth thee not, therefore, to forsake us who are thy devoted admirers practising the true religion! The very gods have compassion upon their worshippers,--specially upon Brahmanas of regulated lives!' ""Yudhishthira said, 'We regenerate ones, I too am devoted to the Brahmanas! But this destitution that hath overtaken me overwhelmed me with confusion! These my brothers that are to procure fruits and roots and the deer (of the forest) are stupefied with grief arising from their afflictions and on account of the distress of Draupadi and the loss of our kingdom! Alas, as they are distressed, I cannot employ them in painful tasks!' ""The Brahmanas said, 'Let no anxiety, O king, in respect of our maintenance, find a place in thy heart! Ourselves providing our own food, we shall follow thee, and by meditation and saying our prayers we shall compass thy welfare while by pleasant converse we shall entertain thee and be cheered ourselves.' ""Yudhishthira said, 'Without doubt, it must be as ye say, for I am ever pleased with the company of the regenerate ones! But my fallen condition maketh me behold in myself an object of reproach! How shall I behold you all, that do not deserve to bear trouble, out of love for me painfully subsisting upon food procured by your own toil? Oh, fie upon the wicked sons of Dhritarashtra!' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: In the given context, why did Yudhishthira express his concern to the Brahmanas and suggest that they go back instead of joining him in the forest? Answer 1: Yudhishthira expressed his concern to the Brahmanas and suggested they go back because he didn't want them to suffer the hardships of forest life along with him and his brothers. He felt that their destitution and the distress of his brothers and Draupadi were already causing enough pain, and he didn't want to burden the Brahmanas further. Reference 1: ""Yudhishthira said, 'We regenerate ones, I too am devoted to the Brahmanas! But this destitution that hath overtaken me overwhelmed me with confusion! These my brothers that are to procure fruits and roots and the deer (of the forest) are stupefied with grief arising from their afflictions and on account of the distress of Draupadi and the loss of our kingdom!""","[0.21039365231990814, 0.05372881144285202, -0.29477542638778687, 0.23774994909763336, 0.3705380856990814, -0.21697890758514404, -0.04374602809548378, 0.15823528170585632, -0.37223559617996216, 0.12820470333099365, -0.015214083716273308, 0.025759221985936165, 0.20719477534294128, -0.44857650995254517, 0.08922641724348068, -0.3849022090435028, -0.003719405038282275, 0.12118262052536011, -0.2731512784957886, -0.08690772205591202, -0.17664463818073273, 0.255140095949173, -0.15623921155929565, 0.26254987716674805, 0.08156808465719223, -0.20775163173675537, 0.027207236737012863, 0.5858556032180786, -0.21268534660339355, -0.49741724133491516, 0.08484110981225967, -0.23246479034423828, -0.02260291762650013, 0.2224355936050415, -9.681157825980335e-05, -0.07938975840806961, 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I will tell thee that which is for the great good of all the Kauravas! O thou of mighty arms, it hath not pleased me that the Pandavas have gone to the forest dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on the expiration of the thirteenth year, recollecting all their woes, they may shower death-dealing weapons, even like virulent poison, upon the Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with ire, seek to slay the sons of Pandu for the sake of their kingdom? Let the fool be restrained; let thy son remain quiet! In attempting to slay the Pandavas in exile, he will only lose his own life. Thou art as honest as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona, O thou of great wisdom, dissension with one's own kin are forbidden, sinful and reprehensible! Therefore, O king, it behoveth thee to desist from such acts! And, O Bharata, Duryodhana looketh with such jealousy towards the Pandavas that great harm would be the consequence, if thou didst not interfere. Or let this wicked son of thine, O monarch, along and unaccompanied, himself go to the forest and live with the sons of Pandu. For then, if the Pandavas, from association, feel an attachment for Duryodhana, then, O king of men, good fortune may be thine. (This, however, may not be)! For it hath been heard that one's congenital nature leaveth him not till death. But what do Bhishma and Drona and Vidura think? What also dost thou think? That which is beneficial should be done while there is time, else thy purposes will be unrealised.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section VIII ""Vyasa said, 'O wise Dhritarashtra, hear what I say! I will tell thee that which is for the great good of all the Kauravas! O thou of mighty arms, it hath not pleased me that the Pandavas have gone to the forest dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on the expiration of the thirteenth year, recollecting all their woes, they may shower death-dealing weapons, even like virulent poison, upon the Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with ire, seek to slay the sons of Pandu for the sake of their kingdom? Let the fool be restrained; let thy son remain quiet! In attempting to slay the Pandavas in exile, he will only lose his own life. Thou art as honest as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona, O thou of great wisdom, dissension with one's own kin are forbidden, sinful and reprehensible! Therefore, O king, it behoveth thee to desist from such acts! And, O Bharata, Duryodhana looketh with such jealousy towards the Pandavas that great harm would be the consequence, if thou didst not interfere. Or let this wicked son of thine, O monarch, along and unaccompanied, himself go to the forest and live with the sons of Pandu. For then, if the Pandavas, from association, feel an attachment for Duryodhana, then, O king of men, good fortune may be thine. (This, however, may not be)! For it hath been heard that one's congenital nature leaveth him not till death. But what do Bhishma and Drona and Vidura think? What also dost thou think? That which is beneficial should be done while there is time, else thy purposes will be unrealised.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: In this context, what advice does Vyasa offer to King Dhritarashtra regarding the Pandavas and Duryodhana's intentions? Answer 1: Vyasa advises King Dhritarashtra to restrain his son, Duryodhana, from seeking to harm the Pandavas. He warns that if Duryodhana continues his hostile actions, it may lead to his own downfall. Vyasa also suggests that if Duryodhana goes to the forest and lives with the Pandavas, there is a chance of improving relations between them. He emphasizes the importance of avoiding conflict within one's own family. Reference 1: ""Therefore, O king, it behoveth thee to desist from such acts! And, O Bharata, Duryodhana looketh with such jealousy towards the Pandavas that great harm would be the consequence, if thou didst not interfere... But what do Bhishma and Drona and Vidura think? What also dost thou think? That which is beneficial should be done while there is time, else thy purposes will be unrealized.'""","[0.1925884485244751, -0.20096075534820557, -0.3056008219718933, 0.09898244589567184, 0.38712766766548157, -0.09471549838781357, 0.014601708389818668, 0.14312057197093964, -0.38370513916015625, -0.10630159825086594, -0.35467004776000977, 0.41936084628105164, 0.3451424241065979, -0.8437439799308777, 0.03615023195743561, -0.14364510774612427, 0.1297619789838791, 0.11503767222166061, 0.10760460793972015, 0.03415042534470558, -0.18149960041046143, 0.022397533059120178, -0.1946755200624466, 0.307451069355011, 0.025016460567712784, -0.18793019652366638, -0.004734594374895096, 0.6678656935691833, -0.19022835791110992, -0.37827375531196594, 0.1896165907382965, -0.047093894332647324, 0.050262462347745895, 0.4719911515712738, -0.00010136231139767915, -0.10979414731264114, 0.23983481526374817, 0.09237145632505417, -0.004354594741016626, 0.29073333740234375, 0.0452096089720726, 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Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Pritha-worshipped Hara and inclined him to grace. And Arjuna said, 'O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee. O lord of all created things, I worship thee to obtain thy 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, thou art the highest, thou art the subtlest, O Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was even to obtain a sight of thyself that I came to this great mountain, which is dear to thee and which is the excellent abode of ascetics. Thou art worshipped of all worlds. O lord, I worship thee to obtain thy grace. Let not this rashness of mine be regarded as a fault--this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done."" Vaisampayana continued, ""Endued with great might, the god whose sign was the bull, taking into his the handsome hands of Arjuna, smilingly replied unto him, saying, 'I have pardoned thee. And the illustrious Hara, cheerfully clasping Arjuna with his arms, once more consoling Arjuna said as follows."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vaisampayana continued, ""Phalguna then beheld him--Mahadeva--that god of blazing splendour-that wielder of the Pinaka-that one who had his abode on the mountains (of Kailasa)--accompanied by Uma. Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Pritha-worshipped Hara and inclined him to grace. And Arjuna said, 'O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee. O lord of all created things, I worship thee to obtain thy 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, thou art the highest, thou art the subtlest, O Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was even to obtain a sight of thyself that I came to this great mountain, which is dear to thee and which is the excellent abode of ascetics. Thou art worshipped of all worlds. O lord, I worship thee to obtain thy grace. Let not this rashness of mine be regarded as a fault--this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done."" Vaisampayana continued, ""Endued with great might, the god whose sign was the bull, taking into his the handsome hands of Arjuna, smilingly replied unto him, saying, 'I have pardoned thee. And the illustrious Hara, cheerfully clasping Arjuna with his arms, once more consoling Arjuna said as follows."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: In this context, who does Arjuna encounter, worship, and seek forgiveness from? What qualities and attributes of this divine being does Arjuna acknowledge? Answer 1: In this context, Arjuna encounters Lord Mahadeva, also known as Shiva. Arjuna worships Lord Shiva and seeks forgiveness from him. Arjuna acknowledges Lord Shiva's attributes, including being the Cause of all causes, the destroyer of the great sacrifice of Daksha, and the lord of the Ganas. He recognizes Lord Shiva as both Siva and Vishnu, the one with three eyes, the bearer of the trident, and the creator of all. Arjuna expresses his reverence for Lord Shiva's divine nature and asks for his protection and forgiveness. Reference 1: ""Phalguna then beheld him--Mahadeva... O lord of all created things, I worship thee to obtain thy grace. Let not this rashness of mine be regarded as a fault--this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done.'""","[0.04261588677763939, -0.15879155695438385, -0.2856244444847107, 0.045838627964258194, 0.545439600944519, -0.17467047274112701, -0.06624724715948105, 0.1838848739862442, -0.5423480272293091, 0.007346799597144127, -0.17396202683448792, 0.2638542652130127, 0.07537943124771118, -0.4819253981113434, 0.2948529124259949, -0.24643485248088837, -0.16476230323314667, -0.003082915674895048, 0.018083710223436356, -0.06498239934444427, -0.04662561044096947, 0.01285304594784975, 0.17798516154289246, 0.28344276547431946, 0.3588978946208954, -0.22519271075725555, -0.11813289672136307, 0.2498220056295395, 0.03803708031773567, -0.40405356884002686, -0.4384101927280426, -0.3634619116783142, -0.1963101327419281, 0.12198839336633682, -0.00010094072058564052, -0.09561236202716827, 0.32324764132499695, -0.00806030910462141, 0.08881892263889313, 0.20578113198280334, -0.23034323751926422, -0.13637955486774445, -0.1385515034198761, 0.02919590100646019, -0.00892725121229887, 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And giving water to wash both his feet and face, they caused the prince to enter the palace of Indra. And thus worshipped, Jishnu continued to live in the abode of his father. And the son of Pandu continued all the while to acquire celestial weapons, together with the means of withdrawing them. And he received from the hands of Sakra his favourite weapon of irresistible force, viz., the thunder-bolt and those other weapons also, of tremendous roar, viz., the lightnings of heaven, whose flashes are inferable from the appearance of clouds and (the dancing of) peacocks. And the son of Pandu, after he had obtained those weapons, recollected his brothers. And at the command of Indra, however, he lived for full five years in heaven, surrounded by every comfort and luxury. ""After some time, when Arjuna had obtained all the weapons. Indra addressed him in due time, saying, 'O son of Kunti, learn thou music and dancing from Chitrasena. Learn the instrumental music that is current among the celestials and which existeth not in the world of men, for, O son of Kunti, it will be to thy benefit. And Purandara gave Chitrasena as a friend unto Arjuna. And the son of Pritha lived happily in peace with Chitrasena. And Chitrasena instructed Arjuna all the while in music; vocal and instrumental and in dancing. But the active Arjuna obtained no peace of mind, remembering the unfair play at dice of Sakuni, the son of Suvala, and thinking with rage of Dussasana and his death. When however, his friendship with Chitrasena had ripened fully, he at times learned the unrivalled dance and music practised among the Gandharvas. And at last having learnt various kinds of dance and diverse species of music, both vocal and instrumental, that slayer of hostile heroes obtained no peace of mind remembering his brothers and mother Kunti."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLIV Vaisampayana said, ""The gods and the Gandharvas then, understanding the wishes of India, procured an excellent Arghya and reverenced the son of Pritha in a hurry. And giving water to wash both his feet and face, they caused the prince to enter the palace of Indra. And thus worshipped, Jishnu continued to live in the abode of his father. And the son of Pandu continued all the while to acquire celestial weapons, together with the means of withdrawing them. And he received from the hands of Sakra his favourite weapon of irresistible force, viz., the thunder-bolt and those other weapons also, of tremendous roar, viz., the lightnings of heaven, whose flashes are inferable from the appearance of clouds and (the dancing of) peacocks. And the son of Pandu, after he had obtained those weapons, recollected his brothers. And at the command of Indra, however, he lived for full five years in heaven, surrounded by every comfort and luxury. ""After some time, when Arjuna had obtained all the weapons. Indra addressed him in due time, saying, 'O son of Kunti, learn thou music and dancing from Chitrasena. Learn the instrumental music that is current among the celestials and which existeth not in the world of men, for, O son of Kunti, it will be to thy benefit. And Purandara gave Chitrasena as a friend unto Arjuna. And the son of Pritha lived happily in peace with Chitrasena. And Chitrasena instructed Arjuna all the while in music; vocal and instrumental and in dancing. But the active Arjuna obtained no peace of mind, remembering the unfair play at dice of Sakuni, the son of Suvala, and thinking with rage of Dussasana and his death. When however, his friendship with Chitrasena had ripened fully, he at times learned the unrivalled dance and music practised among the Gandharvas. And at last having learnt various kinds of dance and diverse species of music, both vocal and instrumental, that slayer of hostile heroes obtained no peace of mind remembering his brothers and mother Kunti."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Arjuna learn from Chitrasena while residing in heaven, and why did he struggle to find peace of mind despite this learning? Answer 1: Arjuna learned music and dancing, both vocal and instrumental, from Chitrasena, a Gandharva, while residing in heaven. Despite acquiring these skills, Arjuna found no peace of mind because he couldn't forget the unfair game of dice played by Sakuni, the loss of the kingdom, and the sufferings of his brothers and mother, Kunti. Reference 1: ""But the active Arjuna obtained no peace of mind, remembering the unfair play at dice of Sakuni, the son of Suvala, and thinking with rage of Dussasana and his death... having learnt various kinds of dance and diverse species of music, both vocal and instrumental, that slayer of hostile heroes obtained no peace of mind remembering his brothers and mother Kunti.""","[0.010998048819601536, -0.1681634485721588, -0.2313520461320877, 0.33347898721694946, 0.3939334750175476, -0.13553528487682343, -0.11481523513793945, 0.24207116663455963, -0.5305199027061462, 0.34781408309936523, -0.4760819375514984, 0.5623940229415894, 0.17558705806732178, -0.7322309613227844, 0.06863990426063538, -0.023280389606952667, 0.07567321509122849, 0.25025489926338196, 0.15256673097610474, -0.15028241276741028, -0.08863433450460434, -0.0010053104488179088, -0.1907695233821869, 0.34576934576034546, 0.02223226986825466, -0.29952749609947205, 0.04318666458129883, 0.38454973697662354, -0.1647464781999588, 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herself breathing heavily all the while. And she soon returned to her own abode. And that slayer of foes, Arjuna also sought Chitrasena without loss of time. And having found him, he told him all that had passed between him and Urvasi in the night. And he told Chitrasena everything as it had happened, repeatedly referring to the curse pronounced upon him. And Chitrasena also represented everything unto Sakra. And Harivahana, calling his son unto himself in private, and consoling him in sweet words, smilingly said, 'O thou best of beings, having obtained thee, O child, Pritha hath to-day become a truly blessed mother. O mighty-armed one, thou hast now vanquished even Rishis by the patience and self-control. But, O giver of proper respect, the curse that Urvasi hath denounced on thee will be to thy benefit, O child, and stand thee in good stead. O sinless one, ye will have on earth to pass the thirteenth year (of your exile), unknown to all. It is then that thou shalt suffer the curse of Urvasi. And having passed one year as a dancer without manhood, thou shalt regain thy power on the expiration of the term.'"" ""Thus addressed by Sakra, that slayer of hostile heroes, Phalguna, experienced great delight and ceased to think of the curse. And Dhananjaya, the son of Pandu, sported in regions of heaven with the Gandharva Chitrasena of great celebrity."" ""The desires of the man that listeneth to this history of the son of Pandu never run after lustful ends. The foremost of men, by listening to this account of the awfully pure conduct of Phalguna, the son of the lord of the celestials, become void of pride and arrogance and wrath and other faults, and ascending to heaven, sport there in bliss."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vaisampayana continued, ""Having cursed Arjuna thus, Urvasi's lips still quivered in anger, herself breathing heavily all the while. And she soon returned to her own abode. And that slayer of foes, Arjuna also sought Chitrasena without loss of time. And having found him, he told him all that had passed between him and Urvasi in the night. And he told Chitrasena everything as it had happened, repeatedly referring to the curse pronounced upon him. And Chitrasena also represented everything unto Sakra. And Harivahana, calling his son unto himself in private, and consoling him in sweet words, smilingly said, 'O thou best of beings, having obtained thee, O child, Pritha hath to-day become a truly blessed mother. O mighty-armed one, thou hast now vanquished even Rishis by the patience and self-control. But, O giver of proper respect, the curse that Urvasi hath denounced on thee will be to thy benefit, O child, and stand thee in good stead. O sinless one, ye will have on earth to pass the thirteenth year (of your exile), unknown to all. It is then that thou shalt suffer the curse of Urvasi. And having passed one year as a dancer without manhood, thou shalt regain thy power on the expiration of the term.'"" ""Thus addressed by Sakra, that slayer of hostile heroes, Phalguna, experienced great delight and ceased to think of the curse. And Dhananjaya, the son of Pandu, sported in regions of heaven with the Gandharva Chitrasena of great celebrity."" ""The desires of the man that listeneth to this history of the son of Pandu never run after lustful ends. The foremost of men, by listening to this account of the awfully pure conduct of Phalguna, the son of the lord of the celestials, become void of pride and arrogance and wrath and other faults, and ascending to heaven, sport there in bliss."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What curse did Urvasi pronounce upon Arjuna, and how did Sakra (Indra) console Arjuna regarding the curse? Answer 1: Urvasi cursed Arjuna to become a eunuch and dance like a girl for a year. Sakra consoled Arjuna by telling him that the curse would be to his benefit, and he would regain his power after passing one year as a dancer without manhood. Reference 1: ""Having cursed Arjuna thus... O sinless one, ye will have on earth to pass the thirteenth year (of your exile), unknown to all. It is then that thou shalt suffer the curse of Urvasi. And having passed one year as a dancer without manhood, thou shalt regain thy power on the expiration of the term.""","[0.1120353490114212, 0.07616867125034332, -0.2233067750930786, 0.11898205429315567, 0.5406292676925659, -0.1741190105676651, -0.21447087824344635, 0.2464161068201065, -0.42234349250793457, 0.15652933716773987, -0.1393367052078247, 0.2934280335903168, 0.04004553705453873, -0.5641899108886719, 0.06337816268205643, -0.1845291256904602, 0.013731046579778194, 0.2397666722536087, 0.17584025859832764, -0.09467499703168869, -0.09813478589057922, 0.02727355994284153, -0.034989140927791595, 0.4684724807739258, 0.01530727744102478, -0.44806766510009766, 0.0726594403386116, 0.5614235401153564, -0.17946061491966248, -0.34520429372787476, -0.11385512351989746, -0.3005028963088989, 0.20567579567432404, 0.02781863324344158, -0.00010572103929007426, -0.1284145563840866, 0.358229398727417, 0.05846847593784332, 0.10589519888162613, 0.21253375709056854, -0.18112964928150177, 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Why did the king permit his foolish son Duryodhana to thus incense those mighty warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food of the sons of Pandu, while they lived in the woods? Was it of the wilderness, or was it the produce of cultivation?"" Vaisampayana said, ""Those bulls among men, collecting the produce of the wilderness and killing the deer with pure arrows, first dedicated a portion of the food to the Brahmanas, and themselves are the rest. For, O king, while those heroes wielding large bows lived in the woods, they were followed by Brahmanas of both classes, viz., those worshipping with fire and those worshipping without it. And there were ten thousand illustrious Snataka Brahmanas, all conversant with the means of salvation, whom Yudhishthira supported in the woods. And killing with arrows Rurus and the black deer and other kinds of clean animals of the wilderness, he gave them unto those Brahmanas. And no one that lived with Yudhishthira looked pale or ill, or was lean or weak, or was melancholy or terrified. And the chief of the Kurus--the virtuous king Yudhishthira--maintained his brothers as if they were his sons, and his relatives as if they were his uterine brothers. And Draupadi of pure fame fed her husbands and the Brahmanas, as if she was their mother; and last of all took her food herself. And the king himself wending towards the east, and Bhima, towards the south, and the twins, towards the west and the north, daily killed with bow in hand the deer of the forest, for the sake of meat. And it was that the Pandavas lived for five years in the woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all the while in study and prayers and sacrifices."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section L Janamejaya said, ""Having sent the heroic sons of Pandu into exile, these lamentations, O Muni, of Dhritarashtra were perfectly futile. Why did the king permit his foolish son Duryodhana to thus incense those mighty warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food of the sons of Pandu, while they lived in the woods? Was it of the wilderness, or was it the produce of cultivation?"" Vaisampayana said, ""Those bulls among men, collecting the produce of the wilderness and killing the deer with pure arrows, first dedicated a portion of the food to the Brahmanas, and themselves are the rest. For, O king, while those heroes wielding large bows lived in the woods, they were followed by Brahmanas of both classes, viz., those worshipping with fire and those worshipping without it. And there were ten thousand illustrious Snataka Brahmanas, all conversant with the means of salvation, whom Yudhishthira supported in the woods. And killing with arrows Rurus and the black deer and other kinds of clean animals of the wilderness, he gave them unto those Brahmanas. And no one that lived with Yudhishthira looked pale or ill, or was lean or weak, or was melancholy or terrified. And the chief of the Kurus--the virtuous king Yudhishthira--maintained his brothers as if they were his sons, and his relatives as if they were his uterine brothers. And Draupadi of pure fame fed her husbands and the Brahmanas, as if she was their mother; and last of all took her food herself. And the king himself wending towards the east, and Bhima, towards the south, and the twins, towards the west and the north, daily killed with bow in hand the deer of the forest, for the sake of meat. And it was that the Pandavas lived for five years in the woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all the while in study and prayers and sacrifices."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the food source for the Pandavas while they lived in the woods during their exile? Answer 1: The Pandavas collected food from the wilderness by killing deer and other clean animals with pure arrows. They also dedicated a portion of their food to Brahmanas, and Yudhishthira supported ten thousand Snataka Brahmanas who accompanied them in the woods. Reference 1: ""Those bulls among men, collecting the produce of the wilderness and killing the deer with pure arrows, first dedicated a portion of the food to the Brahmanas, and themselves ate the rest.""","[0.2812894880771637, -0.3024722933769226, -0.279895156621933, 0.41709861159324646, 0.3501240313053131, -0.03650259971618652, 0.00996260903775692, 0.13868185877799988, -0.40730878710746765, -0.08041656017303467, -0.14744558930397034, 0.3127608895301819, 0.215623676776886, -0.6060425043106079, 0.056138187646865845, -0.39998164772987366, 0.13773655891418457, 0.20020456612110138, -0.045493558049201965, -0.0070357779040932655, -0.1682245433330536, 0.18533441424369812, -0.0961829349398613, 0.22563275694847107, -0.00905754417181015, -0.16400392353534698, -0.0806831493973732, 0.5071021914482117, -0.17804455757141113, -0.586736798286438, 0.23379838466644287, -0.22426368296146393, 0.08564586192369461, 0.12159587442874908, -0.00010039697372121736, -0.0655832439661026, 0.3494420349597931, 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""Vrihadaswa said, 'O king, O thou that never fallest off, listen attentively with thy brothers, I will narrate the history of a prince more miserable than thyself. There was a celebrated king among the Nishadhas, named Virasena. He had a son named Nala, versed in (the knowledge of) virtue and wealth. It hath been heard by us that, that king was deceitfully defeated by Pushkara, and afflicted with calamity, he dwelt in the woods with his spouse. And, O king, while he was living in the forest, he had neither slaves nor cars, neither brother nor friends with him. But thou art surrounded by thy heroic brothers like unto the celestials, and also by foremost regenerate ones like unto Brahma himself. Therefore, it behoveth thee not to grieve.' ""Yudhishthira said, 'I am anxious to hear in detail, O thou foremost of eloquent men, the history of the illustrious Nala. It behoveth thee therefore to relate it unto me.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vaisampayana continued, ""And thereupon the king said unto the ascetic, 'O illustrious one, tell me, I desire to hear the history of the king who had fallen into such a condition.' ""Vrihadaswa said, 'O king, O thou that never fallest off, listen attentively with thy brothers, I will narrate the history of a prince more miserable than thyself. There was a celebrated king among the Nishadhas, named Virasena. He had a son named Nala, versed in (the knowledge of) virtue and wealth. It hath been heard by us that, that king was deceitfully defeated by Pushkara, and afflicted with calamity, he dwelt in the woods with his spouse. And, O king, while he was living in the forest, he had neither slaves nor cars, neither brother nor friends with him. But thou art surrounded by thy heroic brothers like unto the celestials, and also by foremost regenerate ones like unto Brahma himself. Therefore, it behoveth thee not to grieve.' ""Yudhishthira said, 'I am anxious to hear in detail, O thou foremost of eloquent men, the history of the illustrious Nala. It behoveth thee therefore to relate it unto me.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: King Yudhishthira expresses his desire to hear the history of the illustrious Nala. What motivates him to want to hear this story? Answer 1: Yudhishthira's request to hear the story of Nala stems from his own predicament, as he seeks solace and wisdom in the experiences of others who have faced hardships. He hopes to find guidance and strength in the story of Nala to help him cope with his own challenges. Reference 1: ""Yudhishthira said, 'I am anxious to hear in detail, O thou foremost of eloquent men, the history of the illustrious Nala. It behoveth thee, therefore, to relate it unto me.'""","[0.12270696461200714, -0.026254255324602127, -0.2383784055709839, 0.3438688814640045, 0.337139368057251, -0.35340189933776855, -0.23008568584918976, 0.25329649448394775, -0.18775901198387146, 0.09098725765943527, 0.039871662855148315, 0.2612867057323456, 0.061914004385471344, -0.5088719725608826, 0.08441485464572906, -0.4471212923526764, -0.013727943412959576, 0.30109870433807373, 0.27012234926223755, 0.11782024055719376, -0.03021915629506111, 0.2922592759132385, -0.08840706199407578, 0.4149627089500427, 0.04539025202393532, -0.16476789116859436, -0.05719221755862236, 0.3415917158126831, -0.19594146311283112, -0.37868887186050415, -0.18764173984527588, -0.13863736391067505, 0.048923175781965256, 0.11702456325292587, -0.00010644537542248145, -0.07678787410259247, 0.2859857976436615, -0.08965132385492325, -0.029406297951936722, -0.06959860026836395, 0.31916311383247375, -0.08436378091573715, 0.02911800891160965, -0.1690198928117752, 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And seeing Kali, Sakra the slayer of Vala and Vritra, said, 'O Kali, say whither thou art going with Dwapara.' And thereupon Kali replied unto Sakra, 'Going to Damayanti's Swayamvara, will I obtain her (for my wife), as my heart is fixed upon that damsel.' Hearing this, Indra said with a smile, 'That Swayamvara is already ended. In our sight she hath chosen Nala for her husband.' Thus answered by Sakra, Kali, that vilest of the celestials, filled with wrath, addressing all those gods spake, 'Since in the presence of the celestials she hath chosen a mortal for her lord, it is meet that she should undergo a heavy doom.' Upon hearing these words of Kali, the celestials answered, 'It is with our sanction that Damayanti hath chosen Nala. What damsel is there that would not choose king Nala endued with every virtue? Well-versed in all duties, always conducting himself with rectitude, he hath studied the four Vedas together with the Puranas that are regarded as the fifth. Leading a life of harmlessness unto all creatures, he is truth-telling and firm in his vows, and in his house the gods are ever gratified by sacrifices held according to the ordinance. In that tiger among men--that king resembling a Lokapala, is truth, and forbearance, and knowledge, and asceticism, and purity and self-control, and perfect tranquillity of soul. O Kali, the fool that wisheth to curse Nala bearing such a character, curseth himself, and destroyeth himself by his own act. And, O Kali, he that seeketh to curse Nala crowned with such virtues, sinketh into the wide bottomless pit of hell rife with torments.' Having said this to Kali and Dwapara, the gods went to heaven. And when the gods had gone away, Kali said unto Dwapara, 'I am ill able, O Dwapara, to suppress my anger. I shall possess Nala, deprive him of his kingdom, and he shall no more sport with Bhima's daughter. Entering the dice, it behoveth thee to help me.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LVIII ""Vrihadaswa said, 'When the blazing guardians of the worlds were returning after the daughter of Bhima had chosen Naishadha, on their way they met Dwapara with Kali approaching towards them. And seeing Kali, Sakra the slayer of Vala and Vritra, said, 'O Kali, say whither thou art going with Dwapara.' And thereupon Kali replied unto Sakra, 'Going to Damayanti's Swayamvara, will I obtain her (for my wife), as my heart is fixed upon that damsel.' Hearing this, Indra said with a smile, 'That Swayamvara is already ended. In our sight she hath chosen Nala for her husband.' Thus answered by Sakra, Kali, that vilest of the celestials, filled with wrath, addressing all those gods spake, 'Since in the presence of the celestials she hath chosen a mortal for her lord, it is meet that she should undergo a heavy doom.' Upon hearing these words of Kali, the celestials answered, 'It is with our sanction that Damayanti hath chosen Nala. What damsel is there that would not choose king Nala endued with every virtue? Well-versed in all duties, always conducting himself with rectitude, he hath studied the four Vedas together with the Puranas that are regarded as the fifth. Leading a life of harmlessness unto all creatures, he is truth-telling and firm in his vows, and in his house the gods are ever gratified by sacrifices held according to the ordinance. In that tiger among men--that king resembling a Lokapala, is truth, and forbearance, and knowledge, and asceticism, and purity and self-control, and perfect tranquillity of soul. O Kali, the fool that wisheth to curse Nala bearing such a character, curseth himself, and destroyeth himself by his own act. And, O Kali, he that seeketh to curse Nala crowned with such virtues, sinketh into the wide bottomless pit of hell rife with torments.' Having said this to Kali and Dwapara, the gods went to heaven. And when the gods had gone away, Kali said unto Dwapara, 'I am ill able, O Dwapara, to suppress my anger. I shall possess Nala, deprive him of his kingdom, and he shall no more sport with Bhima's daughter. Entering the dice, it behoveth thee to help me.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Kali, after learning that Damayanti had chosen Nala as her husband in the presence of the celestials, express a desire to possess Nala and deprive him of his kingdom? Answer 1: Kali, upon hearing that Damayanti had chosen Nala, felt wrathful and expressed a desire to possess Nala and take away his kingdom because he was displeased with Damayanti's choice and sought to inflict a heavy punishment upon her for choosing a mortal as her husband. Reference 1: """"Since in the presence of the celestials she hath chosen a mortal for her lord, it is meet that she should undergo a heavy doom.' Upon hearing these words of Kali, the celestials answered...""","[0.24267488718032837, 0.14281721413135529, -0.3711641728878021, 0.01018910389393568, 0.33932846784591675, -0.24210670590400696, -0.009863663464784622, 0.12136991322040558, 0.06593585759401321, 0.16915330290794373, -0.06515339016914368, 0.3226536512374878, 0.09355562925338745, -0.343741238117218, 0.19852203130722046, -0.3928694725036621, 0.01484336145222187, -0.00024022485013119876, 0.2859732508659363, -0.024397272616624832, -0.008604144677519798, 0.23689992725849152, 0.001015425194054842, 0.2191353142261505, 0.20909608900547028, -0.13447536528110504, 0.15439827740192413, 0.4910818934440613, -0.17396414279937744, -0.4839881956577301, 0.2805425822734833, -0.2404109537601471, -0.05589798837900162, 0.13518713414669037, -0.000101791913039051, -0.13922466337680817, 0.3079487681388855, -0.04551975801587105, -0.3058057427406311, 0.2504076063632965, -0.07712094485759735, 0.03567208722233772, -0.026368973776698112, 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0.12032820284366608, 0.15170803666114807, -0.13163205981254578, 0.1963985413312912, 0.1210222989320755, -0.08154840022325516, -0.3778385519981384, -0.14234736561775208, 0.20367299020290375, -0.1018608883023262, 0.03933973237872124, 0.1937938630580902, 0.19243572652339935, 0.19966231286525726, 0.17230413854122162, -0.5172467231750488, -0.12578077614307404, 0.21911661326885223, -0.33756422996520996, -0.15654273331165314, 0.2024659365415573, -0.03753533959388733, 0.2894015312194824, -0.09411982446908951, -0.13731645047664642, 0.2457965612411499, 0.006085028871893883, -0.27312779426574707, -0.3081563115119934]" 1487,Book03_083,489,1117,197,262,"""O holder of the trident, thou art the refuge of the celestials and the Asuras, of, indeed, the universe. By thee have been created the three worlds with their mobile and immobile beings. It is thou again that swallowest everything at the end of the Yuga. Thou art incapable of being known by the gods themselves, far less by me. O sinless one, the gods with Brahma at their heads are all displayed in thee. Thou art all, the Creator himself and the Ordainer of the worlds. It is by thy grace that all the gods sport without anxiety or fear. And adoring Mahadeva thus the Rishi also said, 'O god of gods, grant me thy grace, so that my asceticism may not diminish.' Then that god of cheerful soul answered the regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase a thousandfold through my grace. And, O great Muni, I shall dwell with thee in this thy asylum. Bathing in Saptasaraswata, they that will worship me, shall be able to attain everything here and hereafter. And, without doubt, they shall all attain to the Saraswata region in the end.' Having said this, Mahadeva disappeared then and there. ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""O holder of the trident, thou art the refuge of the celestials and the Asuras, of, indeed, the universe. By thee have been created the three worlds with their mobile and immobile beings. It is thou again that swallowest everything at the end of the Yuga. Thou art incapable of being known by the gods themselves, far less by me. O sinless one, the gods with Brahma at their heads are all displayed in thee. Thou art all, the Creator himself and the Ordainer of the worlds. It is by thy grace that all the gods sport without anxiety or fear. And adoring Mahadeva thus the Rishi also said, 'O god of gods, grant me thy grace, so that my asceticism may not diminish.' Then that god of cheerful soul answered the regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase a thousandfold through my grace. And, O great Muni, I shall dwell with thee in this thy asylum. Bathing in Saptasaraswata, they that will worship me, shall be able to attain everything here and hereafter. And, without doubt, they shall all attain to the Saraswata region in the end.' Having said this, Mahadeva disappeared then and there. Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What request did the Rishi make to Lord Mahadeva, and how did Mahadeva respond? Answer 1: The Rishi requested Lord Mahadeva to grant him his grace so that his asceticism would not diminish. In response, Mahadeva assured the Rishi that his asceticism would increase a thousandfold through his grace and that he would dwell with the Rishi in his hermitage. Mahadeva also mentioned that those who worship him at the Saptasaraswata would attain everything in this world and the next and ultimately reach the Saraswata region. Reference 1: ""Then that god of cheerful soul answered the regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase a thousandfold through my grace... Having said this, Mahadeva disappeared then and there.""","[-0.02249295450747013, -0.1526302844285965, -0.23452161252498627, 0.38288408517837524, 0.5567957162857056, -0.18332600593566895, -0.11251267790794373, 0.06830773502588272, -0.44402649998664856, 0.28241923451423645, -0.017330598086118698, 0.11349375545978546, -0.034047286957502365, -0.45643407106399536, 0.1871885359287262, -0.3771098852157593, -0.04991460591554642, 0.17999500036239624, -0.2796676456928253, -0.05971298739314079, 0.04776955395936966, 0.010257070884108543, 0.14203083515167236, 0.2881127893924713, 0.40525728464126587, -0.40149763226509094, -0.21884755790233612, 0.13292579352855682, -0.09459031373262405, -0.1458587795495987, -0.21928781270980835, -0.19413742423057556, 0.056592077016830444, 0.07749269902706146, -0.00010480733180884272, -0.019997015595436096, 0.5020260810852051, -0.09709545969963074, -0.03415881097316742, -0.003676061751320958, -0.2245393693447113, 0.2011391520500183, -0.12203704565763474, 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And ye two must then separately embrace two different trees--she a peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots of rice and milk, prepared by me with the utmost care. I having ransacked the whole universe to find the drugs, the essence whereof hath been blended with this milk and rice. It must be taken as food with the greatest care.' And saying this, he vanished from sight. The two ladies, however, made an interchange both in the matter of the pots of rice, and likewise as regards the trees (to be embraced by each). Then after the lapse of very many days, the revered saint, once more came. And he came knowing (what had happened) by his attribute of divine knowledge. Then Bhrigu possessed of mighty strength, spake to Satyavati, his daughter-in-law, saying, 'O dutiful girl! O my daughter of a lovely brow, the wrong pot of rice thou tookest as food. And it was the wrong tree which was embraced by thee. It was thy mother who deluded thee. A son will be born of thee, who, though of the priestly caste, will be of a character fit for the military order; while a mighty son will be born of thy mother, who, though by birth a Kshatriya will assume a life suitable to the sacerdotal order. And his power will be great, and he will walk on the path trodden by righteous men.' Then she entreated her father-in-law again and again, saying, 'Let not my son be of this character; but let my grandson be such.' And, O Pandu's son, he replied, 'So let it be!' And thus he was pleased to grant her prayer. Then she brought forth on the expected day a son by name Jamadagni. And this son of Bhrigu was endowed with both splendour and grace. And he grew in years and in strength, and excelled he other saints in the proficiency of his Vaidik lore. O chieftain of Bharata's race, to him, rivalling in lustre the author of light (the sun), came spontaneously and without instruction the knowledge of the entire military art and of the fourfold missile arms.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Bhrigu said, 'During the days that your season lasts, thou and thy mother must take a bath, with the ceremony for bringing forth a male child. And ye two must then separately embrace two different trees--she a peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots of rice and milk, prepared by me with the utmost care. I having ransacked the whole universe to find the drugs, the essence whereof hath been blended with this milk and rice. It must be taken as food with the greatest care.' And saying this, he vanished from sight. The two ladies, however, made an interchange both in the matter of the pots of rice, and likewise as regards the trees (to be embraced by each). Then after the lapse of very many days, the revered saint, once more came. And he came knowing (what had happened) by his attribute of divine knowledge. Then Bhrigu possessed of mighty strength, spake to Satyavati, his daughter-in-law, saying, 'O dutiful girl! O my daughter of a lovely brow, the wrong pot of rice thou tookest as food. And it was the wrong tree which was embraced by thee. It was thy mother who deluded thee. A son will be born of thee, who, though of the priestly caste, will be of a character fit for the military order; while a mighty son will be born of thy mother, who, though by birth a Kshatriya will assume a life suitable to the sacerdotal order. And his power will be great, and he will walk on the path trodden by righteous men.' Then she entreated her father-in-law again and again, saying, 'Let not my son be of this character; but let my grandson be such.' And, O Pandu's son, he replied, 'So let it be!' And thus he was pleased to grant her prayer. Then she brought forth on the expected day a son by name Jamadagni. And this son of Bhrigu was endowed with both splendour and grace. And he grew in years and in strength, and excelled he other saints in the proficiency of his Vaidik lore. O chieftain of Bharata's race, to him, rivalling in lustre the author of light (the sun), came spontaneously and without instruction the knowledge of the entire military art and of the fourfold missile arms.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What instructions did Bhrigu give to Satyavati and her mother for the auspicious bath, and what did they exchange? Answer 1: Bhrigu instructed Satyavati and her mother to take a bath during her season, embrace two different trees (peepal and fig trees), and consume a special preparation of rice and milk mixed with divine herbs. Satyavati and her mother exchanged both the pots of rice and the trees to be embraced. Reference 1: ""The two ladies, however, made an interchange both in the matter of the pots of rice, and likewise as regards the trees (to be embraced by each).""","[0.1867332011461258, -0.06769420951604843, -0.24830232560634613, 0.2743798494338989, 0.3977668881416321, -0.24195921421051025, -0.05910475179553032, 0.12432331591844559, -0.19040174782276154, 0.10748723894357681, -0.014110405929386616, 0.1166442483663559, 0.03255763649940491, -0.21411029994487762, -0.19135655462741852, -0.4977458417415619, 0.13071011006832123, 0.3449404835700989, 0.11134134232997894, 0.09264536947011948, -0.11120002716779709, 0.2965884804725647, 0.022212326526641846, 0.31628337502479553, -0.1580156832933426, -0.2158852368593216, 0.15250468254089355, 0.6478322744369507, -0.4258303642272949, -0.3861280083656311, -0.13000711798667908, -0.08978645503520966, -0.1253482699394226, 0.2824574410915375, -0.00010053030564449728, -0.2440681904554367, 0.28376615047454834, -0.01244660746306181, -0.23885692656040192, 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-0.20624612271785736, -0.14260876178741455, 0.0015436967369168997, 0.0726703405380249, 0.09249147027730942, 0.3651692569255829, -0.12568336725234985, 0.2781147360801697, -0.11373267322778702, -0.19830317795276642, -0.4336644113063812, -0.3405458331108093, 0.23181971907615662, 0.09539582580327988, -0.0505094975233078, 0.043068185448646545, 0.5095455646514893, 0.07208401709794998, -0.10409481823444366, -0.11473118513822556, -0.05900406837463379, -0.03256186842918396, 0.008239970542490482, -0.20427900552749634, 0.32121533155441284, -0.21136072278022766, 0.17763729393482208, -0.28865575790405273, -0.22964641451835632, -0.10108006000518799, 0.08164814859628677, -0.023447519168257713, -0.2965087592601776]" 1489,Book03_134,549,2076,345,459,"Vandin said, 'I am King Varuna's son. I have no fear (therefore) in being drowned. Even at this moment. Ashtavakra shall see his long-lost sire, Kahoda.' ""Lomasa said, 'Then rose before Janaka all the Brahmanas, after having been duly worshipped by the magnanimous Varuna. Kahoda said, 'It is for this, O Janaka, that men pray for sons, by performing meritorious acts. That in which I had failed hath been achieved by my son. Weak persons may have sons endued with strength; dunces may have intelligent sons; and the illiterate may have sons possessed of learning.' Vandin said, 'It is with thy sharpened axe, O monarch, that even Yama severeth the heads of foes. May prosperity attend thee! In this sacrifice of king Janaka, the principal hymns relating to the Uktha rites are being chanted, and the Soma juice also is being adequately quaffed. And the gods themselves, in person, and with cheerful hearts, are accepting their sacred shares.' ""Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up, Vandin, taking king Janaka's permission, entered into the waters of the sea. And then Ashtavakra worshipped his father, and he himself also was worshipped by the Brahmanas. And having thus defeated the Suta's son. 1 Ashtavakra returned to his own excellent hermitage, in company with his uncle. Then in the presence of his mother, his father addressed him, saying, '(O son), thou speedily enter into this river, Samanga.' And accordingly, he entered (into the water). (And as he plunged beneath the water), all his (crooked) limbs were immediately made straight. And from that day that river came to be called Samanga and she became invested with the virtues of purifying (sins). He that shall bathe in her, will be freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers and wife descend to the river, and perform thy ablutions. O Kunti's son, O scion of the Ajamidha race, living happily and cheerfully at this place together with thy brothers and the Brahmanas, thou wilt perform with me other acts of merit, being intent upon good deeds.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Vandin said, 'I am King Varuna's son. I have no fear (therefore) in being drowned. Even at this moment. Ashtavakra shall see his long-lost sire, Kahoda.' ""Lomasa said, 'Then rose before Janaka all the Brahmanas, after having been duly worshipped by the magnanimous Varuna. Kahoda said, 'It is for this, O Janaka, that men pray for sons, by performing meritorious acts. That in which I had failed hath been achieved by my son. Weak persons may have sons endued with strength; dunces may have intelligent sons; and the illiterate may have sons possessed of learning.' Vandin said, 'It is with thy sharpened axe, O monarch, that even Yama severeth the heads of foes. May prosperity attend thee! In this sacrifice of king Janaka, the principal hymns relating to the Uktha rites are being chanted, and the Soma juice also is being adequately quaffed. And the gods themselves, in person, and with cheerful hearts, are accepting their sacred shares.' ""Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up, Vandin, taking king Janaka's permission, entered into the waters of the sea. And then Ashtavakra worshipped his father, and he himself also was worshipped by the Brahmanas. And having thus defeated the Suta's son. 1 Ashtavakra returned to his own excellent hermitage, in company with his uncle. Then in the presence of his mother, his father addressed him, saying, '(O son), thou speedily enter into this river, Samanga.' And accordingly, he entered (into the water). (And as he plunged beneath the water), all his (crooked) limbs were immediately made straight. And from that day that river came to be called Samanga and she became invested with the virtues of purifying (sins). He that shall bathe in her, will be freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers and wife descend to the river, and perform thy ablutions. O Kunti's son, O scion of the Ajamidha race, living happily and cheerfully at this place together with thy brothers and the Brahmanas, thou wilt perform with me other acts of merit, being intent upon good deeds.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What significant transformation did Ashtavakra undergo when he entered the river Samanga, and how did the river gain its name? Answer 1: When Ashtavakra entered the river Samanga, all his crooked limbs were immediately made straight. From that day on, the river came to be known as Samanga, and it became endowed with the virtue of purifying sins. Reference 1: ""And accordingly, he entered (into the water). (And as he plunged beneath the water), all his (crooked) limbs were immediately made straight. And from that day that river came to be called Samanga and she became invested with the virtues of purifying (sins).""","[0.22304943203926086, -0.27764418721199036, -0.374625563621521, 0.11165372282266617, 0.3586353361606598, -0.2398834079504013, 0.06211734190583229, -0.08769689500331879, -0.23748406767845154, 0.16665330529212952, -0.10997387021780014, 0.3640647530555725, 0.12910975515842438, -0.21191851794719696, 0.39523229002952576, -0.4968220591545105, 0.15472427010536194, 0.1314535140991211, -0.04255596920847893, -0.10737503319978714, -0.07391868531703949, 0.05462237820029259, -0.23172734677791595, 0.15634039044380188, 0.5651453137397766, -0.11493130028247833, -0.11454883962869644, 0.3378903567790985, -0.24767284095287323, -0.3558907210826874, -0.05304894968867302, -0.3358057737350464, -0.02200854755938053, 0.30454400181770325, -0.00010487512918189168, -0.00036938959965482354, 0.6075995564460754, -0.05724039301276207, -0.25679314136505127, 0.14570190012454987, -0.22103621065616608, 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If I have found favour with thee, do thou then show me thine own shape."" Vaisampayana continued, ""Being thus addressed by Bhima, the monkey with a smile showed him that form of his in which he had bounded over the main. And wishing to gratify his brother, Hanuman assumed a gigantic body which (both) in length and breadth increased exceedingly. And that monkey of immeasurable effulgence stood there, covering the plantain grove furnished with trees, and elevating himself to the height reached by the Vindhya. And the monkey, having attained his lofty and gigantic body like unto a mountain, furnished with coppery eyes, and sharp teeth, and a face marked by frown, lay covering all sides and lashing his long tail. And that son of the Kurus, Bhima, beholding that gigantic form of his brother, wondered, and the hairs of his body repeatedly stood on end. And beholding him like unto the sun in splendour, and unto a golden mountain, and also unto the blazing firmament, Bhima closed his eyes. Thereupon Hanuman addressed Bhima with a smile, saying, 'O sinless one, thou art capable of beholding my size up to this extent. I can, however, go on swelling my size as long as I wish. And, O Bhima, amidst foes, my size increaseth exceedingly by its own energy.' Vaisampayana said, ""Witnessing that dreadful and wonderful body of Hanuman, like unto the Vindhya mountain, the son of the wind-god became bewildered. Then with his down standing erect, the noble-minded Bhima, joining his hands, replied unto Hanuman saying (there), 'O lord, by me have been beheld the vast dimensions of thy body. Do thou (now), O highly powerful one, decrease thyself by thy own power. Surely I cannot look at thee, like unto the sun risen, and of immeasurable (power), and irrepressible, and resembling the mountain Mainaka. O hero, to-day this wonder of my heart is very great, that thou remaining by his side, Rama should have encountered Ravana personally. Depending on the strength of thy arms, thou wert capable of instantly destroying Lanka, with its warriors, and horses, elephants and chariots. Surely, O son of the wind-god, there is nothing that is incapable of being achieved by thee; and in fight, Ravana together with his followers was no match for thee single-handed."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CXLIX ""Bhimasena said, 'Without beholding thy former shape, I will never go away. If I have found favour with thee, do thou then show me thine own shape."" Vaisampayana continued, ""Being thus addressed by Bhima, the monkey with a smile showed him that form of his in which he had bounded over the main. And wishing to gratify his brother, Hanuman assumed a gigantic body which (both) in length and breadth increased exceedingly. And that monkey of immeasurable effulgence stood there, covering the plantain grove furnished with trees, and elevating himself to the height reached by the Vindhya. And the monkey, having attained his lofty and gigantic body like unto a mountain, furnished with coppery eyes, and sharp teeth, and a face marked by frown, lay covering all sides and lashing his long tail. And that son of the Kurus, Bhima, beholding that gigantic form of his brother, wondered, and the hairs of his body repeatedly stood on end. And beholding him like unto the sun in splendour, and unto a golden mountain, and also unto the blazing firmament, Bhima closed his eyes. Thereupon Hanuman addressed Bhima with a smile, saying, 'O sinless one, thou art capable of beholding my size up to this extent. I can, however, go on swelling my size as long as I wish. And, O Bhima, amidst foes, my size increaseth exceedingly by its own energy.' Vaisampayana said, ""Witnessing that dreadful and wonderful body of Hanuman, like unto the Vindhya mountain, the son of the wind-god became bewildered. Then with his down standing erect, the noble-minded Bhima, joining his hands, replied unto Hanuman saying (there), 'O lord, by me have been beheld the vast dimensions of thy body. Do thou (now), O highly powerful one, decrease thyself by thy own power. Surely I cannot look at thee, like unto the sun risen, and of immeasurable (power), and irrepressible, and resembling the mountain Mainaka. O hero, to-day this wonder of my heart is very great, that thou remaining by his side, Rama should have encountered Ravana personally. Depending on the strength of thy arms, thou wert capable of instantly destroying Lanka, with its warriors, and horses, elephants and chariots. Surely, O son of the wind-god, there is nothing that is incapable of being achieved by thee; and in fight, Ravana together with his followers was no match for thee single-handed."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was Bhima's reaction when he beheld Hanuman's gigantic form, and what request did he make to Hanuman? Answer 1: When Bhima saw Hanuman's colossal form, he was astonished, and the hairs on his body stood on end. He requested Hanuman to reduce his size as he couldn't bear to look at such an immense and awe-inspiring form. Reference 1: ""Witnessing that dreadful and wonderful body of Hanuman, like unto the Vindhya mountain, the son of the wind-god became bewildered... 'O lord, by me have been beheld the vast dimensions of thy body. Do thou (now), O highly powerful one, decrease thyself by thy own power.'""","[-0.0307309590280056, -0.12637951970100403, -0.29025349020957947, 0.2349386364221573, 0.3829459846019745, -0.2820539176464081, 0.13596653938293457, 0.2963881492614746, -0.18208828568458557, 0.15851333737373352, -0.14460767805576324, -0.09832649677991867, 0.2183874100446701, -0.13620339334011078, 0.4378768801689148, -0.26696109771728516, 0.03755849599838257, 0.08770906180143356, 0.003371602389961481, -0.08341845124959946, -0.09927508980035782, 0.1053176000714302, -0.03310221806168556, 0.17194728553295135, -0.009341766126453876, -0.2437974065542221, -0.14247071743011475, 0.5657030344009399, -0.019489586353302002, -0.4766618311405182, -0.17924238741397858, -0.3229326605796814, 0.000777853187173605, 0.3694051206111908, -0.00010118882346432656, -0.1301748901605606, 0.22102582454681396, 0.05364394932985306, -0.09212052077054977, 0.2980426549911499, 0.10740671306848526, -0.14812864363193512, -0.22582459449768066, 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And he went on, thinking of Hanuman's body and splendour unrivalled on earth, and also of the greatness and dignity of Dasaratha's son. And proceeding in search of the place filled with lotuses of that kind, Bhima beheld romantic woods, and groves, and rivers, and lakes graced with trees bearing blossoms, and flowery woodlands variegated with various flowers. And, O Bharata, he beheld herds of mad elephants besmeared with mud, resembling masses of pouring clouds. And that graceful one went on with speed, beholding by the wayside woods wherein there stood with their mates deer of quick glances, holding the grass in their mouths. And fearless from prowess, Bhimasena, as if invited by the breeze-shaken trees of the forest ever fragrant with flowers, bearing delicate coppery twigs, plunged into the mountainous regions inhabited by buffaloes, bears and leopards. And on the way, he passed by lotus-lakes haunted by maddened black-bees, having romantic descents and woods, and on account of the presence of lotus-buds, appearing as if they had joined their hands (before Bhima). And having for his provisions on the journey the words of Draupadi, Bhima went on with speed, his mind and sight fixed on the blooming slopes of the mountain. And when the sun passed the meridian, he saw in the forest scattered over with deer, a mighty river filled with fresh golden lotuses. And being crowded with swans and Karandavas, and graced with Chakravakas, the river looked like a garland of fresh lotuses put on by the mountain. And in that river that one of great strength found the extensive assemblage of Saugandhika lotuses, effulgent as the rising sun, and delightful to behold. And beholding it, Pandu's son thought within himself that his object had been gained, and also mentally presented himself before his beloved worn out by exile."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLI Vaisampayana said, ""When that foremost of monkeys had gone away, Bhima, the best of strong men, began to range the huge Gandhamadana along that path. And he went on, thinking of Hanuman's body and splendour unrivalled on earth, and also of the greatness and dignity of Dasaratha's son. And proceeding in search of the place filled with lotuses of that kind, Bhima beheld romantic woods, and groves, and rivers, and lakes graced with trees bearing blossoms, and flowery woodlands variegated with various flowers. And, O Bharata, he beheld herds of mad elephants besmeared with mud, resembling masses of pouring clouds. And that graceful one went on with speed, beholding by the wayside woods wherein there stood with their mates deer of quick glances, holding the grass in their mouths. And fearless from prowess, Bhimasena, as if invited by the breeze-shaken trees of the forest ever fragrant with flowers, bearing delicate coppery twigs, plunged into the mountainous regions inhabited by buffaloes, bears and leopards. And on the way, he passed by lotus-lakes haunted by maddened black-bees, having romantic descents and woods, and on account of the presence of lotus-buds, appearing as if they had joined their hands (before Bhima). And having for his provisions on the journey the words of Draupadi, Bhima went on with speed, his mind and sight fixed on the blooming slopes of the mountain. And when the sun passed the meridian, he saw in the forest scattered over with deer, a mighty river filled with fresh golden lotuses. And being crowded with swans and Karandavas, and graced with Chakravakas, the river looked like a garland of fresh lotuses put on by the mountain. And in that river that one of great strength found the extensive assemblage of Saugandhika lotuses, effulgent as the rising sun, and delightful to behold. And beholding it, Pandu's son thought within himself that his object had been gained, and also mentally presented himself before his beloved worn out by exile."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was Bhima's objective as he journeyed through the romantic woods and mountainous regions, and what did he encounter in his search? Answer 1: Bhima's objective was to find the Saugandhika lotus, as per Draupadi's instructions. During his journey, he encountered lush forests, lotus-laden rivers, and the extensive assemblage of Saugandhika lotuses in a river. Reference 1: ""And when the sun passed the meridian, he saw in the forest scattered over with deer, a mighty river filled with fresh golden lotuses... And in that river that one of great strength found the extensive assemblage of Saugandhika lotuses, effulgent as the rising sun, and delightful to behold.""","[-0.048088740557432175, -0.3835057020187378, -0.28511732816696167, 0.31007519364356995, 0.261514812707901, -0.30918240547180176, -0.09805402904748917, 0.3700135350227356, -0.1735733151435852, -0.10174106061458588, -0.06009836494922638, 0.3273168206214905, 0.2312719225883484, -0.5155401229858398, 0.2619771957397461, -0.6651486158370972, 0.1379963457584381, 0.2899028956890106, -0.1757521629333496, 0.02950453758239746, -0.07695721089839935, 0.19768626987934113, -0.2043885588645935, 0.36731570959091187, 0.05712421238422394, -0.3556284010410309, -0.14510951936244965, 0.6753150224685669, -0.08065185695886612, -0.34547311067581177, -0.2096816450357437, -0.0523059219121933, 0.04554728418588638, 0.2583999037742615, -9.946051432052627e-05, -0.16223850846290588, 0.37198784947395325, -0.05527779832482338, -0.08984698355197906, 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O god, I am curious to hear about the occasion of that imprecation. I wonder that at that very moment, thou together with thy forces and attendants wast not consumed by the ire of that intelligent one.' ""Thereupon the lord of treasures said, 'At Kusasthali, O king, once there was held a conclave of the gods. And surrounded by grimvisaged Yakshas, numbering three hundred maha-padmas, carrying various weapons, I was going to that place. And on the way, I saw that foremost of sages, Agastya, engaged in the practice of severe austerities on the bank of the Yamuna, abounding in various birds and graced with blossoming trees. And, O king, immediately on seeing that mass of energy, flaming and brilliant as fire, seated with upraised arms, facing the sun, my friend, the graceful lord of the Rakshasas, Maniman, from stupidity, foolishness, hauteur and ignorance discharged his excrement on the crown of that Maharshi. Thereupon, as if burning all the cardinal points by his wrath, he said unto me, 'Since, O lord of treasures, in thy very presence, disregarding me, this thy friend hath thus affronted me, he, together with thy forces, shall meet with destruction at the hands of a mortal. And, O wicked-minded one, thou also, being distressed on account of thy fallen soldiers, shalt be freed from thy sin, on beholding that mortal. But if they follow thy behests, their (the soldier's) powerful sons shall not incur by this dreadful curse. This curse I received formerly from that foremost of Rishis. Now, O mighty king, have I been delivered by thy brother Bhima.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Yudhishthira said, 'O divine one, why wast thou cursed by the high-souled Agastya? O god, I am curious to hear about the occasion of that imprecation. I wonder that at that very moment, thou together with thy forces and attendants wast not consumed by the ire of that intelligent one.' ""Thereupon the lord of treasures said, 'At Kusasthali, O king, once there was held a conclave of the gods. And surrounded by grimvisaged Yakshas, numbering three hundred maha-padmas, carrying various weapons, I was going to that place. And on the way, I saw that foremost of sages, Agastya, engaged in the practice of severe austerities on the bank of the Yamuna, abounding in various birds and graced with blossoming trees. And, O king, immediately on seeing that mass of energy, flaming and brilliant as fire, seated with upraised arms, facing the sun, my friend, the graceful lord of the Rakshasas, Maniman, from stupidity, foolishness, hauteur and ignorance discharged his excrement on the crown of that Maharshi. Thereupon, as if burning all the cardinal points by his wrath, he said unto me, 'Since, O lord of treasures, in thy very presence, disregarding me, this thy friend hath thus affronted me, he, together with thy forces, shall meet with destruction at the hands of a mortal. And, O wicked-minded one, thou also, being distressed on account of thy fallen soldiers, shalt be freed from thy sin, on beholding that mortal. But if they follow thy behests, their (the soldier's) powerful sons shall not incur by this dreadful curse. This curse I received formerly from that foremost of Rishis. Now, O mighty king, have I been delivered by thy brother Bhima.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why was Lord Kubera cursed by the sage Agastya, and what led to this curse? Answer 1: Lord Kubera was cursed by sage Agastya because Kubera's attendant, Maniman, had displayed disrespect and affronted Agastya by discharging excrement on his head. Agastya cursed Kubera and his forces to meet with destruction at the hands of a mortal. This curse was the result of Maniman's foolishness and arrogance, and Kubera was freed from it by Bhima, Yudhishthira's brother. Reference 1: ""And on the way, I saw that foremost of sages, Agastya, engaged in the practice of severe austerities... Maniman, from stupidity, foolishness, hauteur, and ignorance discharged his excrement on the crown of that Maharshi.""","[0.06215905398130417, 0.09329991042613983, -0.1818474680185318, 0.2131120264530182, 0.44842639565467834, -0.1420699656009674, 0.2538146376609802, 0.2275438904762268, 0.11171777546405792, 0.06557778269052505, -0.34446394443511963, 0.10778126865625381, 0.08229092508554459, -0.5063464045524597, 0.107307069003582, -0.1285388469696045, -0.12180427461862564, 0.18676114082336426, -0.00018475369142834097, -0.014412916265428066, -0.10601653158664703, 0.36052557826042175, 0.07060909271240234, 0.475513219833374, -0.07373625785112381, -0.2805417776107788, 0.23823527991771698, 0.6313271522521973, -0.16825996339321136, -0.25504785776138306, -0.06542225182056427, -0.5110374093055725, -0.04993940889835358, 0.2284783124923706, -9.906746709020808e-05, -0.07915079593658447, 0.16598966717720032, 0.10833727568387985, -0.1903083175420761, 0.11110503226518631, 0.19082856178283691, 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And, O Bharata, at this moment, proceeding from the celestials there arose mighty and tremendous sounds of a musical instrument, and the rattling of car-wheels, and the tolling of bells. And there at all the beasts and beasts of prey and birds emitted separate cries. And from all sides in cars resplendent as the sun, hosts of Gandharvas and Apsaras began to follow that represser of foes, the lord of the celestials. And ascending a car yoked with steeds, decorated with burnished gold, and roaring like clouds, that king of the celestials, Purandara blazing in beauty came unto the Parthas. And having arrived (at that place), he of a thousand eyes descended from his car. And as soon as Yudhishthira the just saw that high-souled one, he together with his brothers, approached that graceful king of the immortals. And in accordance with the ordinance that generous one duly worshipped him of immeasurable soul, in consequence with his dignity. And then Dhananjaya possessed of prowess, having bowed down unto Purandara, stood before the lord of the celestials in humble guise, like unto a servant. And seeing the sinless Dhananjaya having ascetic merit, bearing clotted hair, stand in humility before the lord of celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the crown) of his head. And beholding Phalguna (in that attitude), he was exceedingly glad; and by worshipping the king of the celestials, he experienced the highest bliss. Then unto that strongminded monarch, swimming in felicity, the intelligent lord of the celestials, Purandara, spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do thou, O Kunti's son, again repair unto Kamyaka.'""That learned man who for a year leading the Brahmacharya mode of life, subduing his senses and observing vows, peruseth with rapt attention this meeting of Sakra with the Pandavas, liveth a hundred years free from disturbances, and enjoying happiness.""' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXV Vaisampayana said, ""Then when the night had been spent, Dhananjaya, together with his brothers, paid homage unto Yudhishthira the just. And, O Bharata, at this moment, proceeding from the celestials there arose mighty and tremendous sounds of a musical instrument, and the rattling of car-wheels, and the tolling of bells. And there at all the beasts and beasts of prey and birds emitted separate cries. And from all sides in cars resplendent as the sun, hosts of Gandharvas and Apsaras began to follow that represser of foes, the lord of the celestials. And ascending a car yoked with steeds, decorated with burnished gold, and roaring like clouds, that king of the celestials, Purandara blazing in beauty came unto the Parthas. And having arrived (at that place), he of a thousand eyes descended from his car. And as soon as Yudhishthira the just saw that high-souled one, he together with his brothers, approached that graceful king of the immortals. And in accordance with the ordinance that generous one duly worshipped him of immeasurable soul, in consequence with his dignity. And then Dhananjaya possessed of prowess, having bowed down unto Purandara, stood before the lord of the celestials in humble guise, like unto a servant. And seeing the sinless Dhananjaya having ascetic merit, bearing clotted hair, stand in humility before the lord of celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the crown) of his head. And beholding Phalguna (in that attitude), he was exceedingly glad; and by worshipping the king of the celestials, he experienced the highest bliss. Then unto that strongminded monarch, swimming in felicity, the intelligent lord of the celestials, Purandara, spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do thou, O Kunti's son, again repair unto Kamyaka.'""That learned man who for a year leading the Brahmacharya mode of life, subduing his senses and observing vows, peruseth with rapt attention this meeting of Sakra with the Pandavas, liveth a hundred years free from disturbances, and enjoying happiness.""' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Lord Indra, the king of the celestials, visit Yudhishthira and his brothers, and what did he offer to Yudhishthira? Answer 1: Lord Indra visited Yudhishthira to bless him and offer him rulership over the earth. He asked Yudhishthira to return to Kamyaka and continue his rule. Indra's visit was a sign of his support and blessings for the Pandavas. Reference 1: ""Then unto that strongminded monarch, swimming in felicity, the intelligent lord of the celestials, Purandara, spake, saying, 'Thou shalt rule the earth, O Pandava, Blessed be thou! Do thou, O Kunti's son, again repair unto Kamyaka.'""","[-0.12436015903949738, 0.013649512082338333, -0.24810270965099335, 0.15444637835025787, 0.4680086374282837, -0.31142163276672363, -0.07978136837482452, 0.31817707419395447, -0.42500096559524536, 0.15436090528964996, -0.2727805972099304, 0.23265351355075836, 0.13172194361686707, -0.621811032295227, 0.2300131469964981, -0.3460231423377991, 0.06171923130750656, 0.22644688189029694, -0.00012508076906669885, -0.13030990958213806, -0.25138553977012634, 0.0732252299785614, -0.1939193308353424, 0.21190501749515533, 0.055649347603321075, -0.276592493057251, 0.011774245649576187, 0.4758235216140747, -0.17628850042819977, -0.38072332739830017, 0.0025043680798262358, -0.0342620350420475, 0.02071273885667324, 0.19535142183303833, -9.409621270606294e-05, -0.1318097859621048, 0.38542813062667847, 0.0833822563290596, -0.14472104609012604, 0.2709943950176239, 0.20189057290554047, 0.17499418556690216, -0.1657506674528122, -0.10208120197057724, 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And that city contained various trees composed of gems, and sweet-voiced feathered ones. And furnished with four gates, and gate-ways, and towers, that impregnable (city) was inhabited by the Paulamas and Kalakanjas. And it was made of all sorts of jewels and was unearthly, and of wonderful appearance. And it was covered with trees of all kinds of gems, bearing fruits and flowers. And it contained exceedingly beautiful unearthly birds. And it always swarmed throughout with cheerful Asuras, wearing garlands, and bearing in their hands darts, two edged swords, maces, bows, and clubs. And, O king, on seeing this wonderful city of the Daityas, I asked Matali saying, 'What is this that looketh so wonderful?' Thereat, Matali replied, 'Once on a time a Daitya's daughter, named Pulama and a mighty female of the Asura order, Kalaka by name, practised severe austerities for a thousand celestial years. And at the end of their austerities, the self-create conferred on them boons. And, O king of kings, they received these boons,--that their offspring might never suffer misfortune; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas; and that they might obtain a highly effulgent and surpassingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the Asuras and the Rakshasas. O best of the Bharatas, this is that unearthly aerial city devoid of the celestials, which is moving about, having been created for the Kalakeyas, by Brahma himself. And this city is furnished with all desirable objects, and is unknown of grief or disease. And, O hero, celebrated under the name of Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakanjas; and it is also guarded by those mighty Asuras. And, O king, unslayed by any of the gods, there they dwell cheerfully, free from anxiety and having all their desires gratified, O foremost of kings. Formerly, Brahma had destined destruction at the hands of mortals. Do thou, O Partha, in fight, compass with that weapon--the thunder-bolt--the destruction of the mighty and irrepressible Kalakanjas.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXII ""Arjuna continued, 'Then while returning, I happened to descry a mighty unearthly city, moving at will, and having the effulgence of fire or the sun. And that city contained various trees composed of gems, and sweet-voiced feathered ones. And furnished with four gates, and gate-ways, and towers, that impregnable (city) was inhabited by the Paulamas and Kalakanjas. And it was made of all sorts of jewels and was unearthly, and of wonderful appearance. And it was covered with trees of all kinds of gems, bearing fruits and flowers. And it contained exceedingly beautiful unearthly birds. And it always swarmed throughout with cheerful Asuras, wearing garlands, and bearing in their hands darts, two edged swords, maces, bows, and clubs. And, O king, on seeing this wonderful city of the Daityas, I asked Matali saying, 'What is this that looketh so wonderful?' Thereat, Matali replied, 'Once on a time a Daitya's daughter, named Pulama and a mighty female of the Asura order, Kalaka by name, practised severe austerities for a thousand celestial years. And at the end of their austerities, the self-create conferred on them boons. And, O king of kings, they received these boons,--that their offspring might never suffer misfortune; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas; and that they might obtain a highly effulgent and surpassingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the Asuras and the Rakshasas. O best of the Bharatas, this is that unearthly aerial city devoid of the celestials, which is moving about, having been created for the Kalakeyas, by Brahma himself. And this city is furnished with all desirable objects, and is unknown of grief or disease. And, O hero, celebrated under the name of Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakanjas; and it is also guarded by those mighty Asuras. And, O king, unslayed by any of the gods, there they dwell cheerfully, free from anxiety and having all their desires gratified, O foremost of kings. Formerly, Brahma had destined destruction at the hands of mortals. Do thou, O Partha, in fight, compass with that weapon--the thunder-bolt--the destruction of the mighty and irrepressible Kalakanjas.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Arjuna see while returning and how did Matali describe it to him? Answer 1: While returning, Arjuna saw a magnificent, unearthly city, moving at will, with the radiance of fire or the sun. It was inhabited by the Paulamas and Kalakanjas, adorned with gemstone trees and beautiful birds, and impregnable in appearance. Matali explained that this city, known as Hiranyapura, was created for the Kalakeyas by Brahma himself. The Daityas Pulama and Kalaka had performed severe austerities to obtain it. They received boons that made their offspring invincible, immune to misfortune, and capable of dwelling in this splendid aerial city, which remained beyond the reach of gods, Rakshasas, and other celestial beings. Reference 1: ""And, O hero, celebrated under the name of Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakanjas; and it is also guarded by those mighty Asuras. And, O king, unslayed by any of the gods, there they dwell cheerfully, free from anxiety and having all their desires gratified, O foremost of kings. Formerly, Brahma had destined destruction at the hands of mortals. Do thou, O Partha, in fight, compass with that weapon--the thunder-bolt--the destruction of the mighty and irrepressible Kalakanjas.'""","[0.18352563679218292, 0.1297319084405899, -0.279216468334198, 0.18587428331375122, 0.4833327829837799, -0.32156193256378174, -0.03897600993514061, 0.26955413818359375, -0.4172389507293701, 0.11499740928411484, -0.2996300160884857, 0.6384254097938538, 0.10492362827062607, -0.30293479561805725, 0.25052398443222046, -0.3177250623703003, -0.02124416083097458, -0.10523084551095963, -0.017398592084646225, -0.09502285718917847, -0.15199759602546692, 0.1752859205007553, -0.08198340982198715, 0.2885259985923767, 0.3594067394733429, -0.09851928800344467, -0.06397370249032974, 0.4604368805885315, -0.09904441982507706, -0.40037503838539124, -0.03613760694861412, -0.4362572133541107, -0.13074393570423126, 0.26916247606277466, -0.00010204211139352992, -0.16280080378055573, 0.21640297770500183, -0.03749792277812958, -0.20993073284626007, 0.31848305463790894, 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earth will by any means be able to over-power thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa and Karna and Sakuni together with other Kshatriyas shall not amount unto one-sixteenth part of thee.' And the lord Maghavan granted me this golden garland and this shell, Devadatta, of mighty roars, and also his celestial mail impenetrable and capable of protecting the body. And Indra himself set on my (head) this diadem. And Sakra presented me with these unearthly apparels and unearthly ornaments, elegant and rare. In this manner, O king, (duly) honoured, I delightfully dwelt in Indra's sacred abode with the children of the Gandharvas. Then, well-pleased, Sakra, together with the celestials, addressed me, saying, 'O Arjuna, the time hath come for thy departure; thy brothers have thought of thee.' Thus, O Bharata, remembering the dissensions arising from that gambling, did I, O king, pass those five years in the abode of Indra. Then have I come and seen thee surrounded by our brothers on the summit of this lower range of the Gandhamadana.' ""Yudhishthira said, 'O Dhananjaya, by fortune it is that the weapons have been obtained by thee; by fortune it is that the master of the immortals hath been adored by thee. O repressor of foes, by fortune it is that the divine Sthanu together with the goddess had become manifest unto thee and been gratified by thee in battle, O sinless one; by fortune it is that thou hadst met with the Lokapalas, O best of the Bharatas. O Partha, by fortune it is that we have prospered; and by fortune it is that thou hast come back. To-day I consider as if the entire earth engarlanded with cities hath already been conquered, and as if the sons of Dhritarashtra have already been subdued. Now, O Bharata, I am curious to behold those celestial weapons wherewith thou hadst slain the powerful Nivata-Kavachas.'"" ""Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all the celestial weapons with which I slew the fierce Nivata-Kavachas.'"" Vaisampayana said, ""Thus having related (the facts touching) the arrival, Dhananjaya passed that night there, together with all his brothers."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXIII ""Arjuna continued, 'Then firmly confident, the sovereign of the celestials considering as his own, pertinently said these words unto me wounded by cleaving shafts, 'All the celestial weapons, O Bharata, are with thee, so no man on earth will by any means be able to over-power thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa and Karna and Sakuni together with other Kshatriyas shall not amount unto one-sixteenth part of thee.' And the lord Maghavan granted me this golden garland and this shell, Devadatta, of mighty roars, and also his celestial mail impenetrable and capable of protecting the body. And Indra himself set on my (head) this diadem. And Sakra presented me with these unearthly apparels and unearthly ornaments, elegant and rare. In this manner, O king, (duly) honoured, I delightfully dwelt in Indra's sacred abode with the children of the Gandharvas. Then, well-pleased, Sakra, together with the celestials, addressed me, saying, 'O Arjuna, the time hath come for thy departure; thy brothers have thought of thee.' Thus, O Bharata, remembering the dissensions arising from that gambling, did I, O king, pass those five years in the abode of Indra. Then have I come and seen thee surrounded by our brothers on the summit of this lower range of the Gandhamadana.' ""Yudhishthira said, 'O Dhananjaya, by fortune it is that the weapons have been obtained by thee; by fortune it is that the master of the immortals hath been adored by thee. O repressor of foes, by fortune it is that the divine Sthanu together with the goddess had become manifest unto thee and been gratified by thee in battle, O sinless one; by fortune it is that thou hadst met with the Lokapalas, O best of the Bharatas. O Partha, by fortune it is that we have prospered; and by fortune it is that thou hast come back. To-day I consider as if the entire earth engarlanded with cities hath already been conquered, and as if the sons of Dhritarashtra have already been subdued. Now, O Bharata, I am curious to behold those celestial weapons wherewith thou hadst slain the powerful Nivata-Kavachas.'"" ""Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all the celestial weapons with which I slew the fierce Nivata-Kavachas.'"" Vaisampayana said, ""Thus having related (the facts touching) the arrival, Dhananjaya passed that night there, together with all his brothers."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What celestial gifts did Arjuna receive from Indra and the other gods during his stay in Indra's sacred abode, and why did he spend five years there? Answer 1: Arjuna received numerous celestial gifts during his stay in Indra's abode, including celestial weapons, a golden garland, the conch Devadatta, an impenetrable celestial mail, a diadem, unearthly apparels, and rare ornaments. He spent five years there as a consequence of the dissensions arising from the gambling incident, and he had sought refuge with the Lokapalas and pleased them in battle, which led to his stay in Indra's abode. Reference 1: ""Then firmly confident, the sovereign of the celestials considering as his own, pertinently said these words unto me wounded by cleaving shafts, 'All the celestial weapons, O Bharata, are with thee, so no man on earth will by any means be able to over-power thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa and Karna and Sakuni together with other Kshatriyas shall not amount unto one-sixteenth part of thee.' And the lord Maghavan granted me this golden garland and this shell, Devadatta, of mighty roars, and also his celestial mail impenetrable and capable of protecting the body. And Indra himself set on my (head) this diadem. And Sakra presented me with these unearthly apparels and unearthly ornaments, elegant and rare. In this manner, O king, (duly) honoured, I delightfully dwelt in Indra's sacred abode with the children of the Gandharvas. Then, well-pleased, Sakra, together with the celestials, addressed me, saying, 'O Arjuna, the time hath come for thy departure; thy brothers have thought of thee.' Thus, O Bharata, remembering the dissensions arising from that gambling, did I, O king, pass those five years in the abode of Indra. Then have I come and seen thee surrounded by our brothers on the summit of this lower range of the Gandhamadana.'""","[0.10747216641902924, -0.038743384182453156, -0.26045915484428406, 0.25484275817871094, 0.17694337666034698, -0.2915405333042145, 0.04000663757324219, 0.32071465253829956, -0.051924701780080795, 0.09894784539937973, -0.11437192559242249, 0.22002319991588593, 0.219716876745224, -0.4338621497154236, 0.26301923394203186, -0.1900721788406372, 0.03423745557665825, -0.04682968184351921, -0.00960913859307766, -0.0679728165268898, -0.315452516078949, 0.24995604157447815, -0.20634962618350983, 0.13139410316944122, 0.3048604130744934, -0.2647067904472351, 0.2384883612394333, 0.4506932199001312, -0.2865682542324066, -0.3799458146095276, 0.1562054455280304, -0.20615829527378082, -0.09950427711009979, -0.0497153215110302, -9.51155525399372e-05, -0.1812814176082611, 0.3486391603946686, 0.06455625593662262, -0.31648018956184387, 0.3983021378517151, 0.14969900250434875, 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In this world there is none so longlived as thou! O best of those that have attained the knowledge of Supreme Spirit, there is none equal to thee in years except the great-minded Brahma living in the most exalted place. Thou, O Brahmana, worshippest Brahma at the time of the great dissolution of the universe, when this world is without sky and without the gods and Danavas. And when that cataclysm ceaseth and the Grandsire awaketh, thou alone, O regenerate Rishi, beholdest Brahma duly re-create the four orders of beings after having filled the cardinal points with air and consigned the waters to their proper place. Thou, O great Brahmana, hast worshipped in his presence the great Lord and Grandsire of all creatures with soul rapt in meditation and entirely swallowed up in Him! And, O Brahmana, thou hast many a time witnessed with thy eyes, the primeval acts of creation, and, plunged in severe ascetic austerities, thou hast also surpassed the Prajapatis themselves! Thou art esteemed as one who is nearest to Narayana, in the next world. Many a time in days of yore hast thou beheld the Supreme Creator of the universe with eyes of spiritual abstraction and renunciation, having first opened thy pure and lotus-like heart--the only place where the multiform Vishnu of universal knowledge may be seen! It is for this, O learned Rishi, by the grace of God neither all-destroying Death, nor dotage that causeth the decay of the body, hath any power over thee! When neither the sun, nor the moon, nor fire, nor earth, nor air, nor sky remains, when all the world being destroyed looketh like one vast ocean, when the Gods and Asuras and the great Uragas are annihilated, and when the great-minded Brahma, the Lord of all creatures, taking his seat on a lotus flower, sleepeth there, then thou alone remainest to worship him! And, O best of Brahman as thou hast seen all this that occurred before, with thy own eyes. And thou alone hast witnessed many things by the senses, and never in all the worlds hath there been any thing unknown to thee! Therefore do I long to hear any discourse explaining the causes of things!"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXXXVII ""Then the virtuous king Yudhishthira in all humility again enquired of the illustrious Markandeya, saying, 'O great Muni, thou hast seen many thousands of ages pass away. In this world there is none so longlived as thou! O best of those that have attained the knowledge of Supreme Spirit, there is none equal to thee in years except the great-minded Brahma living in the most exalted place. Thou, O Brahmana, worshippest Brahma at the time of the great dissolution of the universe, when this world is without sky and without the gods and Danavas. And when that cataclysm ceaseth and the Grandsire awaketh, thou alone, O regenerate Rishi, beholdest Brahma duly re-create the four orders of beings after having filled the cardinal points with air and consigned the waters to their proper place. Thou, O great Brahmana, hast worshipped in his presence the great Lord and Grandsire of all creatures with soul rapt in meditation and entirely swallowed up in Him! And, O Brahmana, thou hast many a time witnessed with thy eyes, the primeval acts of creation, and, plunged in severe ascetic austerities, thou hast also surpassed the Prajapatis themselves! Thou art esteemed as one who is nearest to Narayana, in the next world. Many a time in days of yore hast thou beheld the Supreme Creator of the universe with eyes of spiritual abstraction and renunciation, having first opened thy pure and lotus-like heart--the only place where the multiform Vishnu of universal knowledge may be seen! It is for this, O learned Rishi, by the grace of God neither all-destroying Death, nor dotage that causeth the decay of the body, hath any power over thee! When neither the sun, nor the moon, nor fire, nor earth, nor air, nor sky remains, when all the world being destroyed looketh like one vast ocean, when the Gods and Asuras and the great Uragas are annihilated, and when the great-minded Brahma, the Lord of all creatures, taking his seat on a lotus flower, sleepeth there, then thou alone remainest to worship him! And, O best of Brahman as thou hast seen all this that occurred before, with thy own eyes. And thou alone hast witnessed many things by the senses, and never in all the worlds hath there been any thing unknown to thee! Therefore do I long to hear any discourse explaining the causes of things!"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What is the unique ability or experience that sets Markandeya apart from others and allows him to witness events during the great dissolution of the universe and the subsequent acts of creation by Brahma? Answer 1: Markandeya's unique ability is that he has the extraordinary privilege of witnessing the great dissolution of the universe, the acts of creation by Brahma, and other cosmic events. He has seen the world devoid of sky, gods, and demons during the cataclysmic dissolution and has meditated upon the Supreme Creator, Narayana, with an entirely absorbed and purified heart. This special insight and experience make him one of the few individuals who have witnessed the primeval acts of creation and other profound cosmic occurrences. Reference 1: ""Then the virtuous king Yudhishthira in all humility again enquired of the illustrious Markandeya, saying, 'O great Muni, thou hast seen many thousands of ages pass away... Therefore do I long to hear any discourse explaining the causes of things!'""","[0.013902710750699043, 0.09759832173585892, -0.18866480886936188, 0.0773206427693367, 0.3638971447944641, -0.1645800769329071, -0.1654013693332672, 0.23445270955562592, -0.08001567423343658, 0.25210168957710266, 0.14541295170783997, -0.08233542740345001, 0.05790727585554123, -0.2768767178058624, 0.16322632133960724, -0.3812801241874695, -0.03091610223054886, 0.19946002960205078, -0.10036216676235199, 0.05055466666817665, -0.4376087784767151, 0.14025238156318665, -0.08792407810688019, 0.1493494063615799, 0.15623392164707184, -0.0356220118701458, 0.11060969531536102, 0.439143568277359, -0.4785928726196289, -0.19973279535770416, 0.08906146138906479, -0.19890064001083374, -0.16700021922588348, 0.2920478284358978, -9.57151351030916e-05, -0.0836922898888588, 0.36473703384399414, 0.012283067218959332, -0.042413730174303055, 0.29068976640701294, -0.15876343846321106, 0.23603610694408417, -0.29907160997390747, 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I then beheld this varied and wondrous creation start into life. O king, O thou foremost of the Bharata race, I witnessed all this, so wonderful, O thou foremost of all virtuous men, at the end of the Yuga! And the Deity, of eyes large as lotus leaves, seen by me, in days of yore is this tiger among men, this Janardana who hath become thy relative! It is in consequence of the boon granted to me by this one that memory doth not fail me, that the period of my life, O son of Kunti, is so long and death itself is under my control. This is that ancient and supreme Lord Hari of inconceivable soul who hath taken his birth as Krishna of the Vrishni race, and who endued with mighty arms, seemeth to sport in this world! This one is Dhatri and Vidhatri, the Destroyer of all the Eternal, the bearer of the Sreevatsa mark on his breast, the Lord of the lord of all creatures, the highest of the high, called also Govinda! Beholding this foremost of all gods, this ever-victorious Being, attired in yellow robes, this chief of the Vrishni race, my recollection cometh back to me! This Madhava is the father and mother of all creatures! Ye bulls of the Kuru race, seek ye the refuge of this Protector!' Vaisampayana continued, ""Thus addressed, the sons of Pritha and those bulls among men--the twins, along with Draupadi, all bowed down unto Janardana. And that tiger among men deserving of every respect thus revered by the sons of Pandu, then consoled them all with words of great sweetness."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: 'Markandeya continued, 'Having said so unto me that wonderful Deity vanished, O son, from my sight! I then beheld this varied and wondrous creation start into life. O king, O thou foremost of the Bharata race, I witnessed all this, so wonderful, O thou foremost of all virtuous men, at the end of the Yuga! And the Deity, of eyes large as lotus leaves, seen by me, in days of yore is this tiger among men, this Janardana who hath become thy relative! It is in consequence of the boon granted to me by this one that memory doth not fail me, that the period of my life, O son of Kunti, is so long and death itself is under my control. This is that ancient and supreme Lord Hari of inconceivable soul who hath taken his birth as Krishna of the Vrishni race, and who endued with mighty arms, seemeth to sport in this world! This one is Dhatri and Vidhatri, the Destroyer of all the Eternal, the bearer of the Sreevatsa mark on his breast, the Lord of the lord of all creatures, the highest of the high, called also Govinda! Beholding this foremost of all gods, this ever-victorious Being, attired in yellow robes, this chief of the Vrishni race, my recollection cometh back to me! This Madhava is the father and mother of all creatures! Ye bulls of the Kuru race, seek ye the refuge of this Protector!' Vaisampayana continued, ""Thus addressed, the sons of Pritha and those bulls among men--the twins, along with Draupadi, all bowed down unto Janardana. And that tiger among men deserving of every respect thus revered by the sons of Pandu, then consoled them all with words of great sweetness."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What extraordinary abilities did Markandeya possess, and how did they enable him to witness the creation and the presence of the Deity in the past? Answer 1: Markandeya possessed the extraordinary ability to witness cosmic events and the presence of divine beings due to the boon granted to him by the Deity. This boon allowed him to have an exceptionally long life, control over death, and an unerring memory. As a result, he was able to witness the wonderful creation and the appearance of the Deity in the past, which he describes to King Yudhishthira. His unique qualities set him apart as a witness to these profound events. Reference 1: 'Markandeya continued, 'Having said so unto me that wonderful Deity vanished, O son, from my sight! I then beheld this varied and wondrous creation start into life... Ye bulls of the Kuru race, seek ye the refuge of this Protector!'""","[0.004941544495522976, -0.023993950337171555, -0.1749107986688614, 0.3156822621822357, 0.5042746663093567, -0.16195189952850342, -0.22917212545871735, 0.05765048786997795, -0.3796243369579315, -0.04726116359233856, -0.03747246414422989, 0.08839128166437149, 0.12446829676628113, -0.250306099653244, 0.11813787370920181, -0.5146054029464722, -0.12379194051027298, 0.1540759950876236, -0.21948812901973724, 0.008866304531693459, -0.27295228838920593, 0.10285905003547668, 0.1381881833076477, 0.45419618487358093, -0.04868315905332565, -0.2582787275314331, -0.21669360995292664, 0.3814998269081116, -0.28362715244293213, -0.4426993429660797, -0.21588529646396637, -0.4395252764225006, -0.09076991677284241, 0.17964290082454681, -0.00010588925943011418, -0.15502430498600006, 0.4566860795021057, 0.079004667699337, 0.11046566814184189, 0.1536768674850464, -0.1537967473268509, 0.20600509643554688, 0.07058364897966385, 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I shall slay this Brahmana today, grinding him with force. Bring me another arrow of fierce energy. Ye lords of earth, behold my prowess now.' And at these words of Dala, Vamadeva said, 'This arrow of terrible mien and tempered with poison, that thou aimest at me, thou shall not, O ruler of men, be able to aim nor even to shoot.' And thereupon the king said, 'Ye men of Ikshvaku's race, behold me incapable of shooting the arrow that hath been taken up by me. I fail to compass the death of this Brahmana. Let Vamadeva who is blessed with a long life live.' Then Vamadeva said, 'Touching thy queen with this arrow, thou mayst purge thyself of the sin (of attempting to take the life of a Brahmana).' And king Dala did as he was directed and the queen then addressed the Muni, and said, 'O Vamadeva, let me be able to duly instruct this wretched husband of mine from day to day, imparting unto him words of happy import; and let me always wait upon and serve the Brahmanas, and by this acquire, O Brahmana, the sacred regions hereafter.' And hearing these words of the queen, Vamadeva said, 'O thou of beautiful eyes, thou hast saved this royal race. Beg thou an incomparable boon. I will grant thee whatever thou mayst ask. And, O thou faultless one, rule thou, O princess, these thy kinsmen and this great kingdom of the Ikshvakus!' And hearing these words of Vamadeva the princess said, 'This, O holy one, is the boon I seek, viz., that my husband may now be freed from his sin, and that thou mayst be employed in thinking of the weal of his son and kinsmen. This is the boon that I ask, O thou foremost of Brahmanas!' ""Markandeya continued, 'Hearing these words of the queen, that Muni, O thou foremost of the Kuru race, said, 'So be it.' And thereupon king Dala became highly glad and gave unto the Muni his Vami steeds, having bowed down unto him with reverence!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Markandeya continued, 'At these words of Vamadeva, O king, that arrow of fierce energy, shot by the monarch, slew the prince in the inner apartments, and hearing this, Dala said there and then, 'Ye people of Ikshvaku's race, I will do ye good. I shall slay this Brahmana today, grinding him with force. Bring me another arrow of fierce energy. Ye lords of earth, behold my prowess now.' And at these words of Dala, Vamadeva said, 'This arrow of terrible mien and tempered with poison, that thou aimest at me, thou shall not, O ruler of men, be able to aim nor even to shoot.' And thereupon the king said, 'Ye men of Ikshvaku's race, behold me incapable of shooting the arrow that hath been taken up by me. I fail to compass the death of this Brahmana. Let Vamadeva who is blessed with a long life live.' Then Vamadeva said, 'Touching thy queen with this arrow, thou mayst purge thyself of the sin (of attempting to take the life of a Brahmana).' And king Dala did as he was directed and the queen then addressed the Muni, and said, 'O Vamadeva, let me be able to duly instruct this wretched husband of mine from day to day, imparting unto him words of happy import; and let me always wait upon and serve the Brahmanas, and by this acquire, O Brahmana, the sacred regions hereafter.' And hearing these words of the queen, Vamadeva said, 'O thou of beautiful eyes, thou hast saved this royal race. Beg thou an incomparable boon. I will grant thee whatever thou mayst ask. And, O thou faultless one, rule thou, O princess, these thy kinsmen and this great kingdom of the Ikshvakus!' And hearing these words of Vamadeva the princess said, 'This, O holy one, is the boon I seek, viz., that my husband may now be freed from his sin, and that thou mayst be employed in thinking of the weal of his son and kinsmen. This is the boon that I ask, O thou foremost of Brahmanas!' ""Markandeya continued, 'Hearing these words of the queen, that Muni, O thou foremost of the Kuru race, said, 'So be it.' And thereupon king Dala became highly glad and gave unto the Muni his Vami steeds, having bowed down unto him with reverence!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What transpired when King Dala attempted to shoot the arrow at Vamadeva, and how did Vamadeva prevent the king from carrying out his intent? Answer 1: When King Dala attempted to shoot an arrow at Vamadeva, the arrow, with fierce energy, ended up killing the prince in the inner apartments instead. Vamadeva then told the king that he would not be able to aim or shoot the arrow as intended. Recognizing his mistake, King Dala asked for guidance, and Vamadeva advised him to touch his queen with the arrow to purge himself of the sin of attempting to harm a Brahmana. Reference 1: ""'This arrow of terrible mien and tempered with poison, that thou aimest at me, thou shall not, O ruler of men, be able to aim nor even to shoot.' And thereupon the king said, 'Ye men of Ikshvaku's race, behold me incapable of shooting the arrow that hath been taken up by me. I fail to compass the death of this Brahmana. Let Vamadeva who is blessed with a long life live.'""","[0.1812603771686554, -0.056414466351270676, -0.3081139028072357, 0.18324625492095947, 0.30399176478385925, -0.18470148742198944, 0.033759474754333496, 0.24662555754184723, -0.25422242283821106, 0.027294661849737167, -0.0035192295908927917, 0.22821801900863647, 0.18904003500938416, -0.3068543076515198, 0.19919665157794952, -0.17034292221069336, -0.11533188819885254, 0.15674041211605072, -0.22943228483200073, -0.01686979830265045, -0.14688807725906372, 0.0848991796374321, -0.12383805215358734, 0.6358740925788879, 0.40327396988868713, -0.1534937024116516, 0.1087636649608612, 0.34654730558395386, -0.2639463543891907, -0.22561320662498474, -0.09509012848138809, -0.4286750555038452, -0.1974913328886032, 0.12158215045928955, -9.92965797195211e-05, -0.10829298198223114, 0.35019636154174805, 0.0939185693860054, -0.09977605938911438, 0.23508356511592865, -0.1624043583869934, -0.08592580258846283, -0.2503804564476013, -0.14012084901332855, 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One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, 'O king, I beg of thee wealth for my preceptor according to my covenant.' And the king said, 'O Holy One, tell me what thy covenant is.' And thereupon the Brahmana said, 'O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.' And the king replied saying, 'Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!' And the Brahmana then obtained from the king a thousand kine and went away."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXLIV Markandeya continued, ""Listen now to another story. One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, 'O king, I beg of thee wealth for my preceptor according to my covenant.' And the king said, 'O Holy One, tell me what thy covenant is.' And thereupon the Brahmana said, 'O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.' And the king replied saying, 'Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!' And the Brahmana then obtained from the king a thousand kine and went away."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What was the request made by the Brahmana to King Yayati, and how did the king respond to it? Answer 1: The Brahmana approached King Yayati to solicit wealth for his preceptor. He asked the king how he would give him what he desired, considering that people often feel contempt for those who ask for alms. King Yayati responded by expressing his willingness to give and his belief in the importance of giving. He promised to give the Brahmana a thousand cows, emphasizing that he is always happy to give to those who ask for things that can be given. Reference 1: ""I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!'""","[0.14681096374988556, 0.3487459123134613, -0.14992055296897888, 0.4197971224784851, 0.17066755890846252, -0.2819763720035553, -0.19354672729969025, 0.36733001470565796, -0.2735419273376465, 0.15883195400238037, 0.04179718717932701, -0.18365810811519623, 0.050056830048561096, -0.5551446676254272, -0.02214577980339527, 0.21607430279254913, -0.0694005936384201, 0.3671915531158447, 0.263333261013031, -0.12147746235132217, -0.20297029614448547, -0.04048900678753853, 0.06293050944805145, 0.4926980435848236, 0.0031481869518756866, -0.12123328447341919, 0.12360718846321106, 0.1675153225660324, -0.21100525557994843, -0.08554115146398544, -0.06921183317899704, -0.41937726736068726, -0.12327321618795395, -0.18119853734970093, -0.00010788935469463468, -0.21658805012702942, 0.22847020626068115, 0.09465759992599487, -0.19974082708358765, 0.28655943274497986, -0.0887981578707695, 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-0.06552791595458984, 0.21631647646427155, -0.0841137170791626, -0.3642808794975281, -0.2506897747516632, 0.06222940608859062, 0.018058592453598976, -0.08389709889888763, 0.29176029562950134, 0.6905110478401184, -0.2819681167602539, -0.2899431884288788, -0.8247183561325073, -0.3566409647464752, 0.3519948422908783, -0.048602186143398285, -0.21101777255535126, 0.15261150896549225, -0.00646706810221076, 0.14504671096801758, -0.24079148471355438, -0.022525403648614883, 0.08317957818508148, -0.20995135605335236, 0.05985464155673981, -0.18564385175704956]" 1500,Book03_195,635,1782,322,428,"Section CLXLV Vaisampayana said, ""The son of Pandu again addressed the Rishi and said, 'Speak thou unto us of the high fortune of royal Kshatriyas!' And Markandeya said, 'There were two kings of the name of Vrishadarbha and Seduka and both of them were conversant with morals and with weapons of attack and defence. And Seduka knew that Vrishadarbha had from his boyhood an unuttered vow that he would give no other metal unto Brahmanas save gold and silver. And once on a time a Brahmana having completed his study of the Vedas came unto Seduka and uttering a benediction upon him begged of him wealth for his preceptor, saying, 'Give me a thousand steeds.' And thus addressed, Seduka said unto him, 'It is not possible for me to give thee this for thy preceptor. Therefore, go thou unto king Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg of him. He will grant thy request. Even this is his unuttered vow.' Hearing these words that Brahmana went to Vrishadarbha and begged of him a thousand steeds, and the king thus solicited, struck the Brahmana with a whip and thereupon the Brahmana said, 'Innocent as I am, why dost thou attack me thus?' And the Brahmana was on the point of cursing the king, when the latter said, 'O Brahmana, dost thou curse him that doth not give thee what thou askest? Or, is this behaviour proper for a Brahmana?' And the Brahmana said, 'O king of kings, sent unto thee by Seduka, I come before thee for this.' The king said, 'I will give thee now whatever tribute may come to me before the morning expire. How indeed, can I send away the man empty-handed who hath been whipped by me.' And having said this the king gave unto that Brahmana the entire proceeds of that day and that was more than the value of a thousand horses.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CLXLV Vaisampayana said, ""The son of Pandu again addressed the Rishi and said, 'Speak thou unto us of the high fortune of royal Kshatriyas!' And Markandeya said, 'There were two kings of the name of Vrishadarbha and Seduka and both of them were conversant with morals and with weapons of attack and defence. And Seduka knew that Vrishadarbha had from his boyhood an unuttered vow that he would give no other metal unto Brahmanas save gold and silver. And once on a time a Brahmana having completed his study of the Vedas came unto Seduka and uttering a benediction upon him begged of him wealth for his preceptor, saying, 'Give me a thousand steeds.' And thus addressed, Seduka said unto him, 'It is not possible for me to give thee this for thy preceptor. Therefore, go thou unto king Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg of him. He will grant thy request. Even this is his unuttered vow.' Hearing these words that Brahmana went to Vrishadarbha and begged of him a thousand steeds, and the king thus solicited, struck the Brahmana with a whip and thereupon the Brahmana said, 'Innocent as I am, why dost thou attack me thus?' And the Brahmana was on the point of cursing the king, when the latter said, 'O Brahmana, dost thou curse him that doth not give thee what thou askest? Or, is this behaviour proper for a Brahmana?' And the Brahmana said, 'O king of kings, sent unto thee by Seduka, I come before thee for this.' The king said, 'I will give thee now whatever tribute may come to me before the morning expire. How indeed, can I send away the man empty-handed who hath been whipped by me.' And having said this the king gave unto that Brahmana the entire proceeds of that day and that was more than the value of a thousand horses.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What unuttered vow did King Vrishadarbha have in regard to giving wealth to Brahmanas, and how did he respond when a Brahmana asked him for a thousand steeds? Answer 1: King Vrishadarbha had an unuttered vow that he would give no other metal to Brahmanas except gold and silver. When a Brahmana approached him and requested a thousand steeds, the king struck the Brahmana with a whip. However, upon learning that the Brahmana was sent by Seduka and hearing the reason for the request, King Vrishadarbha gave the Brahmana the entire proceeds of that day, which exceeded the value of a thousand horses. Reference 1: ""And the Brahmana said, 'O king of kings, sent unto thee by Seduka, I come before thee for this.' The king said, 'I will give thee now whatever tribute may come to me before the morning expire. How indeed, can I send away the man empty-handed who hath been whipped by me.' And having said this, the king gave unto that Brahmana the entire proceeds of that day, and that was more than the value of a thousand horses.'""","[0.19282788038253784, -0.014569875784218311, -0.31478196382522583, 0.4511740207672119, 0.4480714797973633, -0.2922452986240387, 0.08313196152448654, 0.3924367427825928, -0.17916859686374664, 0.05263621732592583, 0.09791350364685059, 0.1457352340221405, 0.2122039496898651, -0.5911257266998291, 0.2972339987754822, -0.16470277309417725, -0.025012675672769547, 0.14070910215377808, 0.03624221310019493, -0.0828893706202507, 0.07076871395111084, -0.1507417857646942, -0.1557931900024414, 0.40389299392700195, 0.03602682799100876, -0.05400390923023224, 0.10120940953493118, 0.16168658435344696, -0.31696295738220215, -0.41762804985046387, 0.015194290317595005, -0.20184986293315887, 0.06108727306127548, 0.2989068627357483, -0.00010317016131011769, -0.24910765886306763, 0.18699488043785095, -0.04268229752779007, -0.45616739988327026, 0.25778234004974365, 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The Brahmana said, 'Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa. When a man endowed with the sattwa quality, is influenced by worldliness, he suffers misery; but he hates worldliness, when he realises its full significance. And then a feeling of indifference to worldly affairs begins to influence him. And then his pride decreases, and uprightness becomes more prominent, and his conflicting moral sentiments are reconciled. And then self-restraint in any matter becomes unnecessary. A man, O Brahmana, may be born in the Sudra caste, but if he is possessed of good qualities, he may attain the state of Vaisya and similarly that of a Kshatriya, and if he is steadfast in rectitude, he may even become a Brahmana. I have described to thee these virtues, what else dost thou wish to learn?'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXI Markandeya continued, ""O Bharata, the fowler having expounded these abstruse points, the Brahmana with great attention again enquired of him about these subtle topics. The Brahmana said, 'Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa. When a man endowed with the sattwa quality, is influenced by worldliness, he suffers misery; but he hates worldliness, when he realises its full significance. And then a feeling of indifference to worldly affairs begins to influence him. And then his pride decreases, and uprightness becomes more prominent, and his conflicting moral sentiments are reconciled. And then self-restraint in any matter becomes unnecessary. A man, O Brahmana, may be born in the Sudra caste, but if he is possessed of good qualities, he may attain the state of Vaisya and similarly that of a Kshatriya, and if he is steadfast in rectitude, he may even become a Brahmana. I have described to thee these virtues, what else dost thou wish to learn?'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What are the respective virtues of the qualities of sattwa, rajas, and tamas, as described by the fowler? Answer 1: The fowler explains that tamas is characterized by spiritual illusion and is associated with qualities like foolishness, senselessness, idleness, and anger. Rajas incites action and is linked to qualities such as thoughtfulness, industriousness, and eagerness for the fruits of actions. Sattwa, the greatest quality, is marked by grandeur and is associated with virtues like patience, wisdom, forbearance, and freedom from malice. Reference 1: ""The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them... I have described to thee these virtues, what else dost thou wish to learn?'""","[0.1296401470899582, -0.22866979241371155, -0.2084723860025406, 0.284763365983963, 0.4696553647518158, -0.13488861918449402, -0.02941402792930603, 0.2558121383190155, -0.3331676125526428, 0.11172442138195038, 0.006856727879494429, 0.13942450284957886, 0.17083658277988434, -0.30319875478744507, 0.017827050760388374, -0.11373016983270645, -0.01397301722317934, 0.2898766100406647, -0.18926620483398438, -0.08360476046800613, -0.022033153101801872, 0.06358855217695236, 0.08865383267402649, 0.3510197699069977, -0.011526347137987614, -0.0438733845949173, 0.03144080191850662, 0.27029183506965637, -0.2570217549800873, -0.09788787364959717, 0.05858318880200386, 0.06756499409675598, -0.03183155134320259, 0.057099997997283936, -0.00010997689241776243, -0.22913861274719238, 0.24833640456199646, -0.03727705404162407, 0.21890778839588165, 0.49729353189468384, -0.202573761343956, 0.22832830250263214, 0.16037306189537048, 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-0.013235309161245823, 0.05719920992851257, -0.03972790762782097, -0.5889596343040466, -0.3816201686859131, 0.27622395753860474, -0.23404601216316223, -0.21689414978027344, 0.14827008545398712, 0.3588573634624481, 0.1125902533531189, -0.19828517735004425, -0.8321449160575867, -0.26257267594337463, 0.31549322605133057, -0.13253003358840942, -0.3472241759300232, 0.6301660537719727, -0.00673039210960269, 0.1356343775987625, -0.19752441346645355, 0.03114623948931694, 0.08810682594776154, -0.0111606540158391, -0.05874082073569298, -0.2259960025548935]" 1502,Book03_217,664,1306,225,299,"Section CCXVII Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras's second daughter was called Raga. She was so named because she was the object of all creature's love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra's daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXVII Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras's second daughter was called Raga. She was so named because she was the object of all creature's love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra's daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were the daughters of Angiras, and what were their names and notable qualities? Answer 1: Angiras, the son of Brahma, had several daughters. His daughters were: Bhanumati - Renowned for her beauty, Raga - Loved by all creatures, Siniwali - Could appear and disappear at will, likened to Rudra's daughter, Archismati - Named for her great refulgence (radiance), Havishmati - Named for her acceptance of oblations (havis), Mahismati - Known for her piety, Mahamati - Always present at grand sacrifices, Kuhu - Known as unrivalled and wondrous. Reference 1: ""Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her...'"" 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0.4164140522480011, 0.12247811257839203, -0.25860628485679626, -0.29666104912757874, 0.31642499566078186, 0.10633619129657745, 0.228383406996727, -0.3547308146953583, -0.15731792151927948, 0.39959201216697693, -0.10572866350412369, -0.46059006452560425, 0.3151235580444336, 0.10317158699035645, 0.3139808177947998, -0.2714429497718811, -0.059331487864255905, 0.1074550598859787, 0.06669552624225616, -0.035390738397836685, -0.2831125855445862]" 1503,Book03_222,669,2200,397,528,"Section CCXXII ""Markandeya continued, 'O sinless scion of Kuru's race, I have described to thee the various branches of the race of Agni. Listen now to the story of the birth of the intelligent Kartikeya. I shall tell thee of that wonderful and famous and highly energetic son of the Adbhuta fire begotten of the wives of the Brahmarshis. In ancient times the gods and Asuras were very active in destroying one another. And the terrible Asuras always succeeded in defeating the gods. And Purandara (Indra) beholding the great slaughter of his armies by them and anxious to find out a leader for the celestial host, thought within himself, 'I must find out a mighty person who observing the ranks of the celestial army shattered by the Danavas will be able to reorganize it with vigour.' He then repaired to the Manasa mountains and was there deeply absorbed in thought of nature, when he heard the heart-rending cries of a woman to the effect, 'May some one come quick and rescue me, and either indicate a husband for me, or be my husband himself.' Purandara said to her, 'Do not be afraid, lady!' And having said these words, he saw Kesin (an Asura) adorned with a crown and mace in hand standing even like a hill of metals at a distance and holding that lady by the hand. Vasava addressed then that Asura saying, 'Why art thou bent on behaving insolently to this lady? Know that I am the god who wields the thunderbolt. Refrain thou from doing any violence to this lady.' To him Kesin replied, 'Do thou, O Sakra, leave her alone. I desire to possess her. Thinkest thou, O slayer of Paka, that thou shalt be able to return home with thy life?' With these words Kesin hurled his mace for slaying Indra. Vasava cut it up in its course with his thunderbolt. Then Kesin, furious with rage, hurled a huge mass of rock at him. Beholding that, he of a hundred sacrifices rent it asunder with his thunderbolt, and it fell down upon the ground. And Kesin himself was wounded by that falling mass of rock. Thus sorely afflicted, he fled leaving the lady behind. And when the Asura was gone, Indra said to that lady, 'Who and whose wife art thou, O lady with a beautiful face, and what has brought thee here?'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXII ""Markandeya continued, 'O sinless scion of Kuru's race, I have described to thee the various branches of the race of Agni. Listen now to the story of the birth of the intelligent Kartikeya. I shall tell thee of that wonderful and famous and highly energetic son of the Adbhuta fire begotten of the wives of the Brahmarshis. In ancient times the gods and Asuras were very active in destroying one another. And the terrible Asuras always succeeded in defeating the gods. And Purandara (Indra) beholding the great slaughter of his armies by them and anxious to find out a leader for the celestial host, thought within himself, 'I must find out a mighty person who observing the ranks of the celestial army shattered by the Danavas will be able to reorganize it with vigour.' He then repaired to the Manasa mountains and was there deeply absorbed in thought of nature, when he heard the heart-rending cries of a woman to the effect, 'May some one come quick and rescue me, and either indicate a husband for me, or be my husband himself.' Purandara said to her, 'Do not be afraid, lady!' And having said these words, he saw Kesin (an Asura) adorned with a crown and mace in hand standing even like a hill of metals at a distance and holding that lady by the hand. Vasava addressed then that Asura saying, 'Why art thou bent on behaving insolently to this lady? Know that I am the god who wields the thunderbolt. Refrain thou from doing any violence to this lady.' To him Kesin replied, 'Do thou, O Sakra, leave her alone. I desire to possess her. Thinkest thou, O slayer of Paka, that thou shalt be able to return home with thy life?' With these words Kesin hurled his mace for slaying Indra. Vasava cut it up in its course with his thunderbolt. Then Kesin, furious with rage, hurled a huge mass of rock at him. Beholding that, he of a hundred sacrifices rent it asunder with his thunderbolt, and it fell down upon the ground. And Kesin himself was wounded by that falling mass of rock. Thus sorely afflicted, he fled leaving the lady behind. And when the Asura was gone, Indra said to that lady, 'Who and whose wife art thou, O lady with a beautiful face, and what has brought thee here?'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who was the lady in distress whom Purandara (Indra) encountered, and what led to her distress? Answer 1: The lady in distress was encountered by Purandara (Indra). She was distressed because she needed someone to rescue her and either indicate a husband for her or be her husband. She was being held by Kesin, an Asura, who was behaving insolently towards her. Reference 1: ""Markandeya continued, 'O sinless scion of Kuru's race, I have described to thee the various branches of the race of Agni... Purandara (Indra) said to her, 'Do not be afraid, lady!' And having said these words, he saw Kesin (an Asura) adorned with a crown and mace in hand standing even like a hill of metals at a distance and holding that lady by the hand..."" 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-0.3059966564178467, -0.3367691934108734, -0.3445601761341095, 0.252474308013916, 0.08239664137363434, -0.2677795886993408, -0.02591179683804512, 0.23860563337802887, -0.24700713157653809, 0.015396060422062874, -0.44316422939300537, -0.1929858773946762, 0.18300402164459229, -0.1477266550064087, -0.34542030096054077, 0.3528856039047241, 0.022087426856160164, 0.07646133750677109, -0.2318762093782425, -0.08213856816291809, 0.23429669439792633, -0.031415458768606186, -0.2677200734615326, -0.18727973103523254]" 1504,Book03_227,674,2169,384,511,"Section CCXXVII ""Markandeya continued, 'Now hear of those terrible and curious-looking followers of Skanda. A number of male children came into being when Skanda was struck with the thunder-bolt,--those terrific creatures that steal (spirit away) little children, whether born, or in the womb and a number of female children too of great strength were born to him. Those children adopted Visakha as their father. That adorable and dexterous Bhadrasakha, having a face like that of a goat was at the time (of the battle), surrounded by all his sons and daughters whom he guarded carefully in the presence of the great mothers. And for this reason the inhabitants of this earth call Skanda the father of Kumaras (little children). Those persons who desire to have sons born to them, worship in their places the powerful Rudra in the form of the Fire-god, and Uma in the form of Swaha. And by that means they are blessed with sons. The daughters begotten by the Fire-god, Tapa, went over to Skanda, who said to them, 'What can I do for you?' Those girls replied, 'Do us this favour; by thy blessing, may we become the good and respected mothers of all the world!' He replied, 'Be it so.' And that liberal-minded being repeated again and again, 'Ye shall be divided into Siva and Asiva.' And the mothers then departed, having first established Skanda's sonship, Kaki, Halima, Malini, Vrinhila, Arya, Palala and Vaimitra, these were the seven mothers of Sisu. They had a powerful, red-eyed, terrific, and very turbulent son named Sisu born by the blessing of Skanda. He was reputed as the eighth hero, born of the mothers of Skanda. But he is also known as the ninth, when that being with the face of a goat, is included. Know that the sixth face of Skanda was like that of a goat. That face, O king, is situated in the middle of the six, and is regarded constantly by the mother. That head by which Bhadrasakha created the divine energy, is reputed to be the best of all his heads O ruler of men, these virtuous wonderful events happened on the fifth day of the bright half of the lunar month, and on the sixth, a very fierce and terrific battle was fought at that place."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXXVII ""Markandeya continued, 'Now hear of those terrible and curious-looking followers of Skanda. A number of male children came into being when Skanda was struck with the thunder-bolt,--those terrific creatures that steal (spirit away) little children, whether born, or in the womb and a number of female children too of great strength were born to him. Those children adopted Visakha as their father. That adorable and dexterous Bhadrasakha, having a face like that of a goat was at the time (of the battle), surrounded by all his sons and daughters whom he guarded carefully in the presence of the great mothers. And for this reason the inhabitants of this earth call Skanda the father of Kumaras (little children). Those persons who desire to have sons born to them, worship in their places the powerful Rudra in the form of the Fire-god, and Uma in the form of Swaha. And by that means they are blessed with sons. The daughters begotten by the Fire-god, Tapa, went over to Skanda, who said to them, 'What can I do for you?' Those girls replied, 'Do us this favour; by thy blessing, may we become the good and respected mothers of all the world!' He replied, 'Be it so.' And that liberal-minded being repeated again and again, 'Ye shall be divided into Siva and Asiva.' And the mothers then departed, having first established Skanda's sonship, Kaki, Halima, Malini, Vrinhila, Arya, Palala and Vaimitra, these were the seven mothers of Sisu. They had a powerful, red-eyed, terrific, and very turbulent son named Sisu born by the blessing of Skanda. He was reputed as the eighth hero, born of the mothers of Skanda. But he is also known as the ninth, when that being with the face of a goat, is included. Know that the sixth face of Skanda was like that of a goat. That face, O king, is situated in the middle of the six, and is regarded constantly by the mother. That head by which Bhadrasakha created the divine energy, is reputed to be the best of all his heads O ruler of men, these virtuous wonderful events happened on the fifth day of the bright half of the lunar month, and on the sixth, a very fierce and terrific battle was fought at that place."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did the male and female children born to Skanda come into being, and what is their significance? Answer 1: The male children were born when Skanda was struck with a thunderbolt, and they are known for stealing the spirits of little children, whether born or in the womb. The female children were born with great strength and adopted Visakha as their father. They are significant as they are believed to be associated with the desire for sons, and people worship Rudra in the form of the Fire-god and Uma in the form of Swaha to be blessed with sons. Skanda granted them a blessing, and they became the mothers of the world, divided into Siva and Asiva. Reference 1: ""Markandeya continued, 'Now hear of those terrible and curious-looking followers of Skanda... Know that the sixth face of Skanda was like that of a goat... these virtuous wonderful events happened on the fifth day of the bright half of the lunar month..."" 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-0.0031238230876624584, -0.45208629965782166, -0.40391531586647034, -0.28087711334228516, 0.09978296607732773, -0.0015853808727115393, -0.1558210849761963, 0.07872071117162704, 0.3054763972759247, -0.13100236654281616, -0.08168899267911911, -0.510221004486084, 0.034763336181640625, 0.09989780932664871, -0.07878976315259933, -0.14299489557743073, 0.24518609046936035, -0.046064794063568115, 0.1620602160692215, -0.2555111348628998, 0.04393233731389046, 0.18000300228595734, 0.1891232579946518, -0.15391483902931213, -0.2849493622779846]" 1505,Book03_229,677,2156,368,489,"""The man who beholds gods while sleeping, or in a wakeful state soon turns mad, and the spirit under whose influence these hallucinations take place is called the celestial spirit. When a person beholds his dead ancestors while he is seated at ease, or lying in his bed, he soon loses his reason, and the spirit which causes this illusion of sensible perception, is called the ancestral spirit. The man who shows disrespect to the Siddhas and who is cursed by them in return, soon runs mad and the evil influence by which this is brought about, is called the Siddha spirit. And the spirit by whose influence a man smells sweet odour, and becomes cognisant of various tastes (when there are no odoriferous or tasteful substances about him) and soon becomes tormented, is called the Rakshasa spirit. And the spirit by whose action celestial musicians (Gandharvas) blend their existence into the constitution of a human being, and make him run mad in no time, is called the Gandharva spirit. And that evil spirit by whose influence men are always tormented by Pisachas, is called the Paisacha spirit. When the spirit of Yakshas enters into the system of a human being by some accident, he loses his reason immediately, and such a spirit is called the Yaksha spirit. The man who loses his reason on account of his mind being demoralised with vices, runs mad in no time, and his illness must be remedied according to methods prescribed in the Sastras. Men also run mad from perplexity, from fear, as also on beholding hideous sights. The remedy lies in quieting their minds. There are three classes of spirits, some are frolicsome, some are gluttonous, and some sensual. Until men attain the age of three score and ten, these evil influences continue to torment them, and then fever becomes the only evil spirit that afflicts sentient beings. These evil spirits always avoid those who have subdued their senses, who are self-restrained, of cleanly habits, god-fearing and free from laziness and contamination. I have thus described to thee, O king, the evil spirits that mould the destinies of men. Thou who art devoted to Maheswara art never troubled by them."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""The man who beholds gods while sleeping, or in a wakeful state soon turns mad, and the spirit under whose influence these hallucinations take place is called the celestial spirit. When a person beholds his dead ancestors while he is seated at ease, or lying in his bed, he soon loses his reason, and the spirit which causes this illusion of sensible perception, is called the ancestral spirit. The man who shows disrespect to the Siddhas and who is cursed by them in return, soon runs mad and the evil influence by which this is brought about, is called the Siddha spirit. And the spirit by whose influence a man smells sweet odour, and becomes cognisant of various tastes (when there are no odoriferous or tasteful substances about him) and soon becomes tormented, is called the Rakshasa spirit. And the spirit by whose action celestial musicians (Gandharvas) blend their existence into the constitution of a human being, and make him run mad in no time, is called the Gandharva spirit. And that evil spirit by whose influence men are always tormented by Pisachas, is called the Paisacha spirit. When the spirit of Yakshas enters into the system of a human being by some accident, he loses his reason immediately, and such a spirit is called the Yaksha spirit. The man who loses his reason on account of his mind being demoralised with vices, runs mad in no time, and his illness must be remedied according to methods prescribed in the Sastras. Men also run mad from perplexity, from fear, as also on beholding hideous sights. The remedy lies in quieting their minds. There are three classes of spirits, some are frolicsome, some are gluttonous, and some sensual. Until men attain the age of three score and ten, these evil influences continue to torment them, and then fever becomes the only evil spirit that afflicts sentient beings. These evil spirits always avoid those who have subdued their senses, who are self-restrained, of cleanly habits, god-fearing and free from laziness and contamination. I have thus described to thee, O king, the evil spirits that mould the destinies of men. Thou who art devoted to Maheswara art never troubled by them."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What are the different types of evil spirits mentioned in the text, and how do they affect humans? Answer 1: The text mentions several types of evil spirits, including celestial spirits, ancestral spirits, Siddha spirits, Rakshasa spirits, Gandharva spirits, Paisacha spirits, and Yaksha spirits. Each of these spirits can lead to madness or torment in humans through various influences or hallucinations, such as seeing gods or ancestors, smelling sweet odors, or experiencing irrational fears. These spirits can affect individuals until they reach the age of seventy, after which fever is the primary affliction. However, those who have subdued their senses, practice self-restraint, maintain cleanliness, are god-fearing, and free from laziness and contamination are less susceptible to these influences. Reference 1: ""The man who beholds gods while sleeping... I have thus described to thee, O king, the evil spirits that mould the destinies of men.""","[0.043929535895586014, -0.1926165372133255, -0.20208671689033508, 0.04785281792283058, 0.3881354033946991, -0.001589076709933579, 0.0218814667314291, 0.2766413688659668, 0.05779985338449478, 0.1345180720090866, -0.21585480868816376, 0.013224444352090359, -0.02809690684080124, -0.6598663926124573, 0.2654512822628021, -0.2781658470630646, 0.21394377946853638, 0.3084973990917206, 0.12247779220342636, -0.046260662376880646, -0.15740711987018585, 0.11640322208404541, 0.1252901256084442, 0.45199111104011536, 0.06184957176446915, -0.5222460031509399, 0.10482998192310333, 0.40736886858940125, -0.21447348594665527, -0.3752104640007019, -0.41791003942489624, -0.14656378328800201, 0.16447803378105164, 0.49164387583732605, -9.960514580598101e-05, -0.08066490292549133, 0.5302107930183411, -0.03787016496062279, 0.3604523241519928, 0.21080169081687927, 0.09373635053634644, 0.27093029022216797, 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And while Yudhishthira lived in Indraprastha a hundred thousand horses and a hundred thousand elephants used to follow in his train. These were the possessions of Yudhisthira while he ruled the earth. It was I however, O lady, who regulated their number and framed the rules to be observed in respect of them; and it was I who had to listen to all complaints about them. Indeed, I knew everything about what the maid-servants of the palace and other classes of attendants, even the cow-herds and the shepherds of the royal establishment, did or did not. O blessed and illustrious lady, it was I alone amongst the Pandavas who knew the income and expenditure of the king and what their whole wealth was. And those bulls among the Bharatas, throwing upon me the burden of looking after all those that were to be fed by them, would, O thou of handsome face, pay their court to me. And this load, so heavy and incapable of being borne by persons of evil heart, I used to bear day and night, sacrificing my ease, and all the while affectionately devoted to them. And while my husbands were engaged in the pursuit of virtue, I only supervised their treasury inexhaustible like the ever-filled receptacle of Varuna. Day and night bearing hunger and thirst, I used to serve the Kuru princes, so that my nights and days were equal to me. I used to wake up first and go to bed last. This, O Satyabhama, hath ever been my charm for making my husbands obedient to me! This great art hath ever been known to me for making my husbands obedient to me. Never have I practised the charms of wicked women, nor do I ever wish to practise them."" Vaisampayana continued, ""Hearing those words of virtuous import uttered by Krishna, Satyabhama, having first reverenced the virtuous princess of Panchala, answered saying, 'O princess of Panchala, I have been guilty, O daughter of Yajnasena, forgive me! Among friends, conversations in jest arise naturally, and without premeditation."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: had also a hundred thousand maid-servants who daily used to feed guests, with plates of gold in their hands. And while Yudhishthira lived in Indraprastha a hundred thousand horses and a hundred thousand elephants used to follow in his train. These were the possessions of Yudhisthira while he ruled the earth. It was I however, O lady, who regulated their number and framed the rules to be observed in respect of them; and it was I who had to listen to all complaints about them. Indeed, I knew everything about what the maid-servants of the palace and other classes of attendants, even the cow-herds and the shepherds of the royal establishment, did or did not. O blessed and illustrious lady, it was I alone amongst the Pandavas who knew the income and expenditure of the king and what their whole wealth was. And those bulls among the Bharatas, throwing upon me the burden of looking after all those that were to be fed by them, would, O thou of handsome face, pay their court to me. And this load, so heavy and incapable of being borne by persons of evil heart, I used to bear day and night, sacrificing my ease, and all the while affectionately devoted to them. And while my husbands were engaged in the pursuit of virtue, I only supervised their treasury inexhaustible like the ever-filled receptacle of Varuna. Day and night bearing hunger and thirst, I used to serve the Kuru princes, so that my nights and days were equal to me. I used to wake up first and go to bed last. This, O Satyabhama, hath ever been my charm for making my husbands obedient to me! This great art hath ever been known to me for making my husbands obedient to me. Never have I practised the charms of wicked women, nor do I ever wish to practise them."" Vaisampayana continued, ""Hearing those words of virtuous import uttered by Krishna, Satyabhama, having first reverenced the virtuous princess of Panchala, answered saying, 'O princess of Panchala, I have been guilty, O daughter of Yajnasena, forgive me! Among friends, conversations in jest arise naturally, and without premeditation."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Draupadi contribute to the management of Yudhishthira's kingdom, and what responsibilities did she handle? Answer 1: Draupadi played a crucial role in the management of Yudhishthira's kingdom in Indraprastha. She supervised various aspects, including a hundred thousand maid-servants who served guests with golden plates, and she regulated the number of horses and elephants in the royal train. Draupadi was responsible for overseeing the income and expenditure of the kingdom and managing the treasury. Despite the heavy burden, she devoted herself to serving the Kuru princes and ensuring the welfare of the kingdom. Reference 1: ""It was I, however, O lady, who regulated their number and framed the rules to be observed in respect of them; and it was I who had to listen to all complaints about them... I used to serve the Kuru princes, so that my nights and days were equal to me.""","[0.14173389971256256, 0.04032014310359955, -0.23569370806217194, 0.1620507389307022, 0.4996587038040161, -0.05965929850935936, 0.005484297871589661, 0.2179628163576126, -0.11343395709991455, 0.013892611488699913, -0.04066177085042, -0.0331621877849102, 0.12251514941453934, -0.5801270604133606, 0.2857317626476288, -0.030375810340046883, 0.024913836270570755, 0.25497856736183167, -0.14514632523059845, 0.025461426004767418, -0.11959384381771088, -0.02822919934988022, 0.1987542361021042, 0.3353753387928009, -0.16059911251068115, -0.3912641406059265, -0.10058397799730301, 0.30256539583206177, -0.11108950525522232, -0.24140122532844543, 0.10393289476633072, 0.10551934689283371, 0.07806394249200821, -0.07687702775001526, -0.00010356210259487852, -0.13008782267570496, 0.3264177739620209, 0.06755121052265167, -0.36023619771003723, 0.17815564572811127, 0.3791220784187317, -0.3131967782974243, 0.2807813882827759, 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Describe to me in detail, O Vaisampayana, the entry into the capital, of that prince overwhelmed with shame and unmanned by grief!"" Vaisampayana said, ""Dismissed by the king Yudhishthira the just, Dhritarashtra's son Suyodhana, bending his head down in shame and afflicted with grief and melancholy, set out slowly. And the king, accompanied by his four kinds of forces, proceeded towards his city, his heart rent in grief and filled with thoughts of his defeat along the way in a region that abounded in grass and water. The king encamped on a delightful piece of ground as pleased him best, with his elephants and cars and cavalry and infantry stationed all around. And as the king Duryodhana was seated on an elevated bedstead endued with the effulgence of fire, himself looking like the moon under an eclipse, towards the small hours of the morning Karna, approaching him, said, 'Fortunate it is, O son of Gandhari, that thou art alive! Fortunate it is, that we have once more met! By good luck it is that thou hast vanquished the Gandharvas capable of assuming any form at will. And, O son of the Kuru race, it is by good luck alone, that I am enabled to see thy brothers-- mighty warriors all--come off victorious from that encounter, having subjugated their foes! As regards myself, assailed by all the Gandharvas, I fled before thy eyes, unable to rally our flying host. Assailed by the foe with all his might, my body mangled with their arrows, I sought safety in flight. This however, O Bharata, seemed to me to be a great marvel that I behold you all come safe and sound in body, with your wives, troops, and vehicles, out of that super-human encounter. O Bharata, there is another man in this world who can achieve what thou, O king, hast achieved in battle to-day with thy brothers."" Vaisampayana continued, ""Thus addressed by Karna, king Duryodhana replied unto the ruler of the Angas in a voice choked with tears."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXLV Janamejaya said, ""After his defeat and capture by the foe and his subsequent liberation by the illustrious sons of Pandu by force of arms, it seemeth to me that the entry into Hastinapura of the proud, wicked, boastful, vicious, insolent, and wretched Duryodhana, engaged in insulting the sons of Pandu and bragging of his own superiority, must have been exceedingly difficult. Describe to me in detail, O Vaisampayana, the entry into the capital, of that prince overwhelmed with shame and unmanned by grief!"" Vaisampayana said, ""Dismissed by the king Yudhishthira the just, Dhritarashtra's son Suyodhana, bending his head down in shame and afflicted with grief and melancholy, set out slowly. And the king, accompanied by his four kinds of forces, proceeded towards his city, his heart rent in grief and filled with thoughts of his defeat along the way in a region that abounded in grass and water. The king encamped on a delightful piece of ground as pleased him best, with his elephants and cars and cavalry and infantry stationed all around. And as the king Duryodhana was seated on an elevated bedstead endued with the effulgence of fire, himself looking like the moon under an eclipse, towards the small hours of the morning Karna, approaching him, said, 'Fortunate it is, O son of Gandhari, that thou art alive! Fortunate it is, that we have once more met! By good luck it is that thou hast vanquished the Gandharvas capable of assuming any form at will. And, O son of the Kuru race, it is by good luck alone, that I am enabled to see thy brothers-- mighty warriors all--come off victorious from that encounter, having subjugated their foes! As regards myself, assailed by all the Gandharvas, I fled before thy eyes, unable to rally our flying host. Assailed by the foe with all his might, my body mangled with their arrows, I sought safety in flight. This however, O Bharata, seemed to me to be a great marvel that I behold you all come safe and sound in body, with your wives, troops, and vehicles, out of that super-human encounter. O Bharata, there is another man in this world who can achieve what thou, O king, hast achieved in battle to-day with thy brothers."" Vaisampayana continued, ""Thus addressed by Karna, king Duryodhana replied unto the ruler of the Angas in a voice choked with tears."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Duryodhana, after his defeat and capture, return to Hastinapura, and what was his emotional state during this journey? Answer 1: Duryodhana, after his defeat and liberation by the Pandava brothers, returned to Hastinapura in a state of shame, grief, and melancholy. He proceeded slowly, accompanied by his forces. Upon reaching a camp, he expressed his relief at being alive and the fortune of reuniting with Karna. Duryodhana was overwhelmed by emotions, and his voice was choked with tears when he responded to Karna's words. Reference 1: ""Dismissed by the king Yudhishthira the just, Dhritarashtra's son Suyodhana, bending his head down in shame and afflicted with grief and melancholy, set out slowly... Duryodhana replied unto the ruler of the Angas in a voice choked with tears.""","[-0.06088738143444061, -0.18541429936885834, -0.23410488665103912, 0.17258359491825104, 0.3753841817378998, -0.12690921127796173, -0.051795925945043564, 0.33720871806144714, -0.4358382821083069, -0.026459816843271255, -0.13627956807613373, 0.2308974266052246, 0.20499324798583984, -0.5261296629905701, 0.43838265538215637, -0.16451121866703033, 0.09041079878807068, 0.1892262101173401, -0.1731550246477127, 0.014512450434267521, -0.19209936261177063, 0.1323050856590271, -0.1512521207332611, 0.22810307145118713, 0.004200174007564783, -0.06649770587682724, 0.05504901707172394, 0.5784732103347778, -0.22127865254878998, -0.5692419409751892, 0.18902824819087982, -0.16160213947296143, 0.05285313352942467, 0.0984896644949913, -0.0001006985257845372, -0.018434418365359306, 0.34845930337905884, 0.04259952902793884, -0.17640691995620728, 0.2137109488248825, 0.29149389266967773, -0.13797393441200256, 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O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king's realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king's realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings."" Vaisampayana continued, ""Thus addressed by Karna, king Duryodhana, firmly resolved to leave the world, desired not to rise from where he sat."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCXLVIII ""Kama continued, 'O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king's realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king's realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings."" Vaisampayana continued, ""Thus addressed by Karna, king Duryodhana, firmly resolved to leave the world, desired not to rise from where he sat."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Karna advise Duryodhana regarding his current situation, and what was Duryodhana's response to this advice? Answer 1: Karna advised Duryodhana not to be childish and to consider it natural that the Pandavas had liberated him after his defeat. He urged Duryodhana to rise from his sorrow and reminded him that the Pandavas, as residents in the king's realm, had a duty to aid him in battle. Karna suggested that it was inappropriate for the Pandavas not to follow Duryodhana into battle and that they should be assisting him. However, Duryodhana, resolved to leave the world, did not heed Karna's advice and chose to remain seated in sorrow. Reference 1: ""Thus addressed by Karna, king Duryodhana, firmly resolved to leave the world, desired not to rise from where he sat.""","[0.27462896704673767, -0.20950539410114288, -0.15883831679821014, -0.04792286083102226, 0.5330646634101868, -0.14210179448127747, 0.07331539690494537, 0.2949668765068054, -0.41097381711006165, -0.045977119356393814, -0.1480037420988083, 0.3326544165611267, 0.31925204396247864, -0.7548388242721558, 0.08520038425922394, -0.17252126336097717, 0.021552693098783493, 0.25366559624671936, -0.07558227330446243, 0.11567982286214828, -0.3704230487346649, 0.24329057335853577, -0.09989657253026962, 0.3847237229347229, 0.08480460196733475, -0.39590904116630554, -0.016585558652877808, 0.4342251718044281, -0.09997223317623138, -0.2910583019256592, 0.20730045437812805, -0.2496488243341446, 0.05244232714176178, 0.07614794373512268, -9.986346412915736e-05, -0.12215617299079895, 0.10846833884716034, 0.03592996299266815, -0.21138495206832886, 0.16049697995185852, 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thee and as I am alone here just now, let me, therefore, speak. Know, worthy sir, that being alone in this forest here, I should not speak unto thee, remembering the usages of my sex. I have learned, O Saivya, that thou art Suratha's son, whom people know by the name of Kotika. Therefore, on my part, I shall now tell thee of my relations and renowned race. I am the daughter of king Drupada, and people know me by the name of Krishna, and I have accepted as my husbands, five persons of whom you may have heard while they were living at Kahandavaprastha. Those noble persons, viz., Yudhishthira, Bhimasena, Arjuna, and the two sons of Madri, leaving me here and having assigned unto themselves the four points of the horizon, have gone out on a hunting excursion. The king hath gone to the east, Bhimasena towards the south, Arjuna to the west, and the twin brothers towards the north! Therefore, do ye now alight and dismiss your carriages so that ye may depart after receiving a due welcome from them. The high-souled son of Dharma is fond of guests and will surely be delighted to see you!' Having addressed Saivya's son in this way, the daughter of Drupada, with face beautiful as the moon, remembering well her husband's character for hospitality, entered her spacious cottage."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXIV Vaisampayana continued, ""The princess Draupadi, thus questioned by that ornament of Sivi's race, moved her eyes gently, and letting go her hold of the Kadamva blanch and arranging her silken apparel she said, I am aware, O prince, that it is not proper for a person like me to address you thus, but as there is not another man or woman here to speak with thee and as I am alone here just now, let me, therefore, speak. Know, worthy sir, that being alone in this forest here, I should not speak unto thee, remembering the usages of my sex. I have learned, O Saivya, that thou art Suratha's son, whom people know by the name of Kotika. Therefore, on my part, I shall now tell thee of my relations and renowned race. I am the daughter of king Drupada, and people know me by the name of Krishna, and I have accepted as my husbands, five persons of whom you may have heard while they were living at Kahandavaprastha. Those noble persons, viz., Yudhishthira, Bhimasena, Arjuna, and the two sons of Madri, leaving me here and having assigned unto themselves the four points of the horizon, have gone out on a hunting excursion. The king hath gone to the east, Bhimasena towards the south, Arjuna to the west, and the twin brothers towards the north! Therefore, do ye now alight and dismiss your carriages so that ye may depart after receiving a due welcome from them. The high-souled son of Dharma is fond of guests and will surely be delighted to see you!' Having addressed Saivya's son in this way, the daughter of Drupada, with face beautiful as the moon, remembering well her husband's character for hospitality, entered her spacious cottage."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is the princess Draupadi, and what message did she convey to Saivya's son (Kotika) in the forest? Answer 1: Princess Draupadi is the daughter of King Drupada, also known as Krishna. She informed Saivya's son (Kotika) that she is the wife of five husbands, namely Yudhishthira, Bhimasena, Arjuna, and the twin sons of Madri. She explained that her husbands had gone hunting in different directions, and she advised Kotika to alight and dismiss his chariot to receive a welcome from her husbands who are known for their hospitality. Reference 1: ""Therefore, do ye now alight and dismiss your carriages so that ye may depart after receiving a due welcome from them. The high-souled son of Dharma is fond of guests and will surely be delighted to see you!""","[0.2007371038198471, -0.10043719410896301, -0.16029351949691772, 0.3385835886001587, 0.5404523611068726, -0.22204984724521637, 0.18540377914905548, 0.26712894439697266, -0.2807760238647461, 0.14551182091236115, -0.16915808618068695, 0.0007432457059621811, 0.32459837198257446, -0.3868144154548645, 0.09512783586978912, -0.24651148915290833, 0.060151465237140656, 0.18982598185539246, -0.14869198203086853, 0.14454074203968048, -0.2379356026649475, 0.0036761292722076178, -0.14416992664337158, 0.40438541769981384, 0.2113964855670929, -0.2269817739725113, -0.0810740739107132, 0.5761346817016602, -0.21186435222625732, -0.41424599289894104, -0.08793187141418457, 0.06882822513580322, 0.08829247951507568, -0.19839540123939514, -0.00010173379996558651, -0.045394979417324066, 0.3422353267669678, 0.010290623642504215, -0.1735161542892456, -0.09276384115219116, 0.11192762851715088, 0.1180478185415268, 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And the mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha although they were full two miles ahead of them. Armed with celestial weapons undaunted by difficulties he achieved this difficult feat with arrows inspired with Mantras. And then the two warriors, Bhima and Arjuna, rushed towards the terrified king of Sindhu whose horses had been slain and who was alone and perplexed in mind. And the latter was greatly grieved on seeing his steeds slain. And beholding Dhananjaya do such a daring deed, and intent on running away, he followed the same forest track by which he had come. And Falguna, seeing the Saindhava chief so active in his fright, overtook him and addressed him saying, 'Possessed of so little manliness, how couldst thou dare to take away a lady by force? Turn round, O prince; it is not meet that thou shouldst run away! How canst thou act so, leaving thy followers in the midst of thy foes?' Although addressed by the sons of Pritha thus, the monarch of Sindhu did not even once turn round. And then bidding him to what he chose the mighty Bhima overtook him in an instant, but the kind Arjuna entreated him not to kill that wretch."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Meanwhile Bhima and Arjuna, learning the enemy was full two miles ahead of them urged their horses to greater speed in pursuit of him. And the mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha although they were full two miles ahead of them. Armed with celestial weapons undaunted by difficulties he achieved this difficult feat with arrows inspired with Mantras. And then the two warriors, Bhima and Arjuna, rushed towards the terrified king of Sindhu whose horses had been slain and who was alone and perplexed in mind. And the latter was greatly grieved on seeing his steeds slain. And beholding Dhananjaya do such a daring deed, and intent on running away, he followed the same forest track by which he had come. And Falguna, seeing the Saindhava chief so active in his fright, overtook him and addressed him saying, 'Possessed of so little manliness, how couldst thou dare to take away a lady by force? Turn round, O prince; it is not meet that thou shouldst run away! How canst thou act so, leaving thy followers in the midst of thy foes?' Although addressed by the sons of Pritha thus, the monarch of Sindhu did not even once turn round. And then bidding him to what he chose the mighty Bhima overtook him in an instant, but the kind Arjuna entreated him not to kill that wretch."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did Arjuna achieve while pursuing Jayadratha, and what message did he convey to the Saindhava king? Answer 1: Arjuna, armed with celestial weapons, killed Jayadratha's horse even though they were two miles apart. He then urged Jayadratha not to run away, expressing his disapproval of Jayadratha's actions and advising him to face the consequences instead of leaving his followers in the midst of his foes. Reference 1: ""And the mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha although they were full two miles ahead of them... How canst thou act so, leaving thy followers in the midst of thy foes?' Although addressed by the sons of Pritha thus, the monarch of Sindhu did not even once turn round.""","[0.40748631954193115, -0.23791731894016266, -0.27990543842315674, 0.1494491845369339, 0.23152773082256317, -0.16733545064926147, 0.1468866616487503, 0.24626797437667847, -0.32846418023109436, -0.029819045215845108, -0.1100955680012703, 0.1674109548330307, 0.19351667165756226, -0.3926854133605957, 0.08320705592632294, -0.3403680622577667, -0.08476238697767258, 0.11034788936376572, 0.08474209904670715, 0.11150030046701431, -0.046433717012405396, 0.06802335381507874, -0.15392565727233887, 0.33603981137275696, 0.08658460527658463, -0.0923071876168251, 0.014920013025403023, 0.29749494791030884, 0.07804588973522186, -0.5251539945602417, -0.10644618421792984, -0.4047943353652954, 0.1877412050962448, 0.23665553331375122, -0.00010315481631550938, -0.2733997404575348, 0.17770680785179138, 0.10095281153917313, -0.03691718354821205, 0.16707631945610046, -0.24978622794151306, 0.029443329200148582, 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0.09561391919851303, 0.05553314834833145, 0.12361600250005722, -0.5112271904945374, -0.09925175458192825, 0.372770220041275, -0.11149071902036667, -0.14065589010715485, 0.12129455804824829, 0.6297730207443237, 0.25741931796073914, -0.02743019349873066, -0.4944930076599121, -0.45639654994010925, 0.21093282103538513, -0.12778793275356293, -0.13712967932224274, 0.4287809133529663, -0.1120900884270668, 0.2670559883117676, -0.1790274977684021, -0.3032253086566925, -0.05672881752252579, -0.010669884271919727, 0.16102765500545502, -0.35232725739479065]" 1511,Book03_271,726,2135,369,491,"Section CCLXXI Janamejaya said, ""What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?"" Vaisampayana said, ""Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis. And among those foremost of ascetics who were expressing their grief upon bearing Draupadi's misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, 'O adorable Sire, amongst the gods and the ascetics, thou art known to have the fullest knowledge of both the past as well as; the future. A doubt existeth in my mind, which I would ask thee to solve! This lady is the daughter of Drupada; she hath issued from the sacrificial altar and hath not been begotten of the flesh; and she is highly blessed and is also the daughter-in-law of the illustrious Pandu. I incline to think that Time, and human Destiny that dependeth on our acts, and the Inevitable, are irresistible in respect of creatures. (If it were not so), how could such a misfortune afflict this wife of ours so faithful and virtuous, like a false accusation of theft against an honest man? The daughter of Drupada hath never committed any sinful act, nor, hath she done anything that is not commendable: on the contrary, she hath assiduously practised the highest virtues towards Brahmanas. And yet the foolish king Jayadratha had carried her away by force. In consequence of this act of violence on her, that sinful wretch hath his hair shaved off his head and sustained also, with all his allies, defeat in battle. It is true we have rescued her after slaughtering the troops of Sindhu. But the disgrace of this ravishment of our wife during our hours of carelessness, hath stained us, to be sure. This life in the wilderness is full of miseries. We subsist by chase; and though dwelling in the woods, we are obliged to slay the denizens thereof that live with us! This exile also that we suffer is due to the act of deceitful kinsmen! Is there any one who is more unfortunate than I am? Hath thou ever seen or heard of such a one before?"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXI Janamejaya said, ""What did those tigers among men, the Pandavas, do, after they had suffered such misery in consequence of the ravishment of Draupadi?"" Vaisampayana said, ""Having defeated Jayadratha and rescued Krishna, the virtuous king Yudhishthira took his seat by the side of that best of Munis. And among those foremost of ascetics who were expressing their grief upon bearing Draupadi's misfortune, Yudhishthira, the son of Pandu, addressed Markandeya, saying, 'O adorable Sire, amongst the gods and the ascetics, thou art known to have the fullest knowledge of both the past as well as; the future. A doubt existeth in my mind, which I would ask thee to solve! This lady is the daughter of Drupada; she hath issued from the sacrificial altar and hath not been begotten of the flesh; and she is highly blessed and is also the daughter-in-law of the illustrious Pandu. I incline to think that Time, and human Destiny that dependeth on our acts, and the Inevitable, are irresistible in respect of creatures. (If it were not so), how could such a misfortune afflict this wife of ours so faithful and virtuous, like a false accusation of theft against an honest man? The daughter of Drupada hath never committed any sinful act, nor, hath she done anything that is not commendable: on the contrary, she hath assiduously practised the highest virtues towards Brahmanas. And yet the foolish king Jayadratha had carried her away by force. In consequence of this act of violence on her, that sinful wretch hath his hair shaved off his head and sustained also, with all his allies, defeat in battle. It is true we have rescued her after slaughtering the troops of Sindhu. But the disgrace of this ravishment of our wife during our hours of carelessness, hath stained us, to be sure. This life in the wilderness is full of miseries. We subsist by chase; and though dwelling in the woods, we are obliged to slay the denizens thereof that live with us! This exile also that we suffer is due to the act of deceitful kinsmen! Is there any one who is more unfortunate than I am? Hath thou ever seen or heard of such a one before?"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What doubt did Yudhishthira express to Markandeya regarding Draupadi's misfortune, and what did he inquire about her situation? Answer 1: Yudhishthira expressed his doubt about the role of Time, human Destiny, and Inevitability in Draupadi's misfortune. He inquired how such a virtuous lady, who was the daughter of Drupada, had been subjected to the disgraceful act of being carried away by Jayadratha and the subsequent hardships they had all endured in exile. Reference 1: ""I incline to think that Time, and human Destiny that dependeth on our acts, and the Inevitable, are irresistible in respect of creatures... Hath thou ever seen or heard of such a one before?""","[0.04006119444966316, 0.11112342029809952, -0.2895967662334442, 0.1898496150970459, 0.3125835359096527, -0.0248030424118042, 0.10849840939044952, 0.23484547436237335, -0.28841763734817505, -0.11661339551210403, 0.050916191190481186, 0.21022479236125946, 0.06252120435237885, -0.23798315227031708, 0.11171525716781616, -0.2403700202703476, -0.005804277490824461, 0.131015345454216, -0.02154252864420414, 0.10574493557214737, -0.20054765045642853, 0.20151950418949127, -0.13705924153327942, 0.2305661141872406, 0.15306250751018524, -0.24774734675884247, 0.018712284043431282, 0.5238276124000549, -0.2448679804801941, -0.4884952902793884, 0.14793705940246582, -0.262796014547348, 0.1112600788474083, 0.1886754333972931, -0.00010157717042602599, -0.25148338079452515, 0.25406917929649353, 0.03925928473472595, -0.02591399848461151, 0.10213550180196762, 0.04560578987002373, 0.055046264082193375, 0.07591451704502106, -0.21616195142269135, 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And Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon! Endued with great might he oppresseth in every possible way the creatures of the earth. Protect us, therefore, O adorable one! There is none else save thee to protect us!' ""Brahma said, 'O Agni, he cannot be conquered in battle by either the gods or the Asuras! I have already ordained that which is needful for that purpose. Indeed his death is near! Urged by me, the four-headed God hath already been incarnate for that object. Even Vishnu, that foremost of smiters will achieve that object!' ""Markandeya continued, 'Then the Grandsire also asked Sakra, in their presence, 'Be thou, with all the celestials, born on earth! And beget ye on monkeys and bears, heroic sons possessed of great strength and capable of assuming any form at will as allies of Vishnu!' And at this, the gods, the Gandharvas and the Danavas quickly assembled to take counsel as to how they should be born on earth according to their respective parts. And in their presence the boon-giving god commanded a Gandharvi, by name Dundubhi saying, 'Go there for accomplishing this object!' And Dundubhi hearing these words of the Grandsire was born in the world of men as the hunchbacked Manthara. And all the principal celestials, with Sakra and others begot offspring upon the wives of the foremost of monkeys and bears. And those sons equalled their sires in strength and fame. And they were capable of splitting mountain peaks and their weapons were stones and trees of the Sala and the Tala species. And their bodies were hard as adamant, and they were possessed of very great strength. And they were all skilled in war and capable of mustering any measure of energy at will. And they were equal to a thousand elephants in might, and they resembled the wind in speed. And some of them lived wherever they liked, while others lived in forests. And the adorable Creator of the Universe, having ordained all this, instructed Manthara as to what she would have to do. And Manthara quick as thought, understood all his words, and went hither and thither ever engaged in fomenting quarrels."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXIV ""Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma. And Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain on account of thy boon! Endued with great might he oppresseth in every possible way the creatures of the earth. Protect us, therefore, O adorable one! There is none else save thee to protect us!' ""Brahma said, 'O Agni, he cannot be conquered in battle by either the gods or the Asuras! I have already ordained that which is needful for that purpose. Indeed his death is near! Urged by me, the four-headed God hath already been incarnate for that object. Even Vishnu, that foremost of smiters will achieve that object!' ""Markandeya continued, 'Then the Grandsire also asked Sakra, in their presence, 'Be thou, with all the celestials, born on earth! And beget ye on monkeys and bears, heroic sons possessed of great strength and capable of assuming any form at will as allies of Vishnu!' And at this, the gods, the Gandharvas and the Danavas quickly assembled to take counsel as to how they should be born on earth according to their respective parts. And in their presence the boon-giving god commanded a Gandharvi, by name Dundubhi saying, 'Go there for accomplishing this object!' And Dundubhi hearing these words of the Grandsire was born in the world of men as the hunchbacked Manthara. And all the principal celestials, with Sakra and others begot offspring upon the wives of the foremost of monkeys and bears. And those sons equalled their sires in strength and fame. And they were capable of splitting mountain peaks and their weapons were stones and trees of the Sala and the Tala species. And their bodies were hard as adamant, and they were possessed of very great strength. And they were all skilled in war and capable of mustering any measure of energy at will. And they were equal to a thousand elephants in might, and they resembled the wind in speed. And some of them lived wherever they liked, while others lived in forests. And the adorable Creator of the Universe, having ordained all this, instructed Manthara as to what she would have to do. And Manthara quick as thought, understood all his words, and went hither and thither ever engaged in fomenting quarrels."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What did the Brahmarshis, Siddhas, and Devarshis seek from Brahma, and who did they ask for protection against? Answer 1: The Brahmarshis, Siddhas, and Devarshis sought protection from Brahma, and they asked to be protected against the powerful Ten-headed son of Visrava, Ravana, who was oppressing the creatures of the earth. They sought Brahma's help as they believed that Ravana could not be slain due to a boon. Reference 1: ""Then the Brahmarshis, the Siddhas and the Devarshis, with Havyavaha as their spokesman, sought the protection of Brahma... 'Protect us, therefore, O adorable one! There is none else save thee to protect us!'""","[0.08986140787601471, -0.10949540883302689, -0.26429882645606995, 0.10360126197338104, 0.3555791974067688, -0.14554649591445923, 0.1969793140888214, 0.08882415294647217, -0.30262354016304016, 0.1011752113699913, 0.033418357372283936, 0.11606230586767197, 0.0962822362780571, -0.3862271010875702, 0.38654711842536926, -0.3447860777378082, 0.07838797569274902, -0.060515180230140686, -0.458687961101532, -0.23202796280384064, -0.5174862742424011, 0.3177158236503601, 0.013170542195439339, 0.06366368383169174, 0.1283726692199707, -0.2144135981798172, 0.01956452615559101, 0.5523069500923157, -0.5020054578781128, -0.5385648608207703, 0.09547408670186996, -0.21935878694057465, -0.18697111308574677, 0.22357439994812012, -9.683516691438854e-05, -0.1722453087568283, 0.3722963035106659, 0.2252492755651474, -0.25839686393737793, 0.44043198227882385, -0.10820788145065308, 0.07600455731153488, -0.09275329113006592, -0.2412639856338501, 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And when that Rakshasa woman, senseless with grief and with dry blood-stains on her face, appeared before Ravana, she fell down at his feet. And beholding her so horribly mutilated, Ravana became senseless with wrath and grinding his teeth sprung up from his seat. And dismissing his ministers, he enquired of her in private, saying, 'Blessed sister, who hath made thee so, forgetting and disregarding me? Who is he that having got a sharp-pointed spear hath rubbed his body with it? Who is he that sleepeth in happiness and security, after placing a fire close to his head? Who is he that hath trodden upon a revengeful snake of virulent poison? Who indeed, is that person who standeth with his hand thrust into the mouth of the maned lion!' Then flames of wrath burst forth from his body, like those that are emitted at night from the hollows of a tree on fire. His sister then related unto him the prowess of Rama and the defeat of the Rakshasas with Khara and Dushana at their head. Informed of the slaughter of his relatives, Ravana, impelled by Fate, remembered Maricha for slaying Rama. And resolving upon the course he was to follow and having made arrangements for the government of his capital, he consoled his sister, and set out on an aerial voyage. And crossing the Trikuta and the Kala mountains, he beheld the vast receptacle of deep waters--the abode of the Makaras. Then crossing the Ocean, the Ten headed Ravana reached Gokarna--the favourite resort of the illustrious god armed with the trident. And there Ravana met with his old friend Maricha who, from fear of Rama himself, had adopted an ascetic mode of life.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""And after these Rakshasas had been slain, Surpanakha with mutilated nose and lips, repaired to Lanka--the abode of her brother (Ravana). And when that Rakshasa woman, senseless with grief and with dry blood-stains on her face, appeared before Ravana, she fell down at his feet. And beholding her so horribly mutilated, Ravana became senseless with wrath and grinding his teeth sprung up from his seat. And dismissing his ministers, he enquired of her in private, saying, 'Blessed sister, who hath made thee so, forgetting and disregarding me? Who is he that having got a sharp-pointed spear hath rubbed his body with it? Who is he that sleepeth in happiness and security, after placing a fire close to his head? Who is he that hath trodden upon a revengeful snake of virulent poison? Who indeed, is that person who standeth with his hand thrust into the mouth of the maned lion!' Then flames of wrath burst forth from his body, like those that are emitted at night from the hollows of a tree on fire. His sister then related unto him the prowess of Rama and the defeat of the Rakshasas with Khara and Dushana at their head. Informed of the slaughter of his relatives, Ravana, impelled by Fate, remembered Maricha for slaying Rama. And resolving upon the course he was to follow and having made arrangements for the government of his capital, he consoled his sister, and set out on an aerial voyage. And crossing the Trikuta and the Kala mountains, he beheld the vast receptacle of deep waters--the abode of the Makaras. Then crossing the Ocean, the Ten headed Ravana reached Gokarna--the favourite resort of the illustrious god armed with the trident. And there Ravana met with his old friend Maricha who, from fear of Rama himself, had adopted an ascetic mode of life.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: After Surpanakha, with her nose and lips mutilated, appeared before Ravana, what did Ravana enquire of her, and what did she relate to him? Answer 1: Ravana, upon seeing Surpanakha in her mutilated state, enquired about who had caused her injuries and what had transpired. Surpanakha then related to Ravana the story of Rama's prowess and the defeat of the Rakshasas led by Khara and Dushana. Reference 1: ""Then flames of wrath burst forth from his body... His sister then related unto him the prowess of Rama and the defeat of the Rakshasas with Khara and Dushana at their head.""","[0.189555361866951, -0.34266984462738037, -0.31769242882728577, 0.1897609829902649, 0.35758593678474426, -0.10505495965480804, 0.0701945424079895, 0.19200679659843445, -0.30977848172187805, -0.10520267486572266, -0.39406514167785645, 0.44782403111457825, 0.23629476130008698, -0.2906407117843628, 0.18449196219444275, -0.4734551012516022, 0.17889298498630524, 0.13037937879562378, 0.0694776326417923, 0.07877285778522491, -0.07169739902019501, 0.16660289466381073, -0.09248226881027222, 0.4560750424861908, 0.12368222326040268, -0.3495011627674103, -0.16386207938194275, 0.6456540822982788, 0.16239817440509796, -0.35299593210220337, -0.10267390310764313, -0.4231622517108917, 0.1298576295375824, 0.37754616141319275, -9.436670370632783e-05, -0.08185407519340515, 0.32368189096450806, -0.10070286691188812, 0.08933693915605545, 0.1137419193983078, -0.18982455134391785, 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And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior, advancing up to him whom he regarded as his match, began to fight with him on that field of battle, relying on the strength of his own arms, and that encounter, so frightful to timid persons, soon became terrible and fierce like that between the gods and the Asuras in the days of old. And Ravana covered Rama with a shower of darts and lances and swords, and Rama also afflicted Ravana with his whetted arrows of iron furnished with the sharpest points, and in the same way Lakshmana smote the contending Indrajit with arrows capable of penetrating into the most vital parts and Indrajit also smote Sumitra's son with an arrowy shower. And Vibhishana showered upon Prahasta and Prahasta showered upon Vibhishana, without any regard for each other a thick downpour of winged arrows furnished with the sharpest points. And thus between those mighty warriors there came about an encounter of celestial weapons of great force, at which the three worlds with their mobile and immobile creatures were sorely distressed."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXXXIII ""Markandeya said, 'And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior, advancing up to him whom he regarded as his match, began to fight with him on that field of battle, relying on the strength of his own arms, and that encounter, so frightful to timid persons, soon became terrible and fierce like that between the gods and the Asuras in the days of old. And Ravana covered Rama with a shower of darts and lances and swords, and Rama also afflicted Ravana with his whetted arrows of iron furnished with the sharpest points, and in the same way Lakshmana smote the contending Indrajit with arrows capable of penetrating into the most vital parts and Indrajit also smote Sumitra's son with an arrowy shower. And Vibhishana showered upon Prahasta and Prahasta showered upon Vibhishana, without any regard for each other a thick downpour of winged arrows furnished with the sharpest points. And thus between those mighty warriors there came about an encounter of celestial weapons of great force, at which the three worlds with their mobile and immobile creatures were sorely distressed."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who were some of the Rakshasa warriors that infiltrated the monkey host in invisible forms, and what happened to them? Answer 1: Some of the Rakshasa warriors who infiltrated the monkey host in invisible forms included Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja, and Praghasa. However, Vibhishana broke the spell of their invisibility, and they were subsequently seen and slain by the powerful and long-leaping monkeys. 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O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,--the path that leadeth to tangible rewards. Thou hast not even a particle of sin. Even the celestials with Indra at their head, and the Asuras have to tread in the path that is trod by thee! It was after such afflictions that the wielder of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible Namuchi and the Rakshasi of long tongue! He that hath assistance, always secureth the accomplishment of all his purposes! What is that which cannot be vanquished in battle by him that hath Dhananjaya for his brother? This Bhima, also, of terrible prowess, is the foremost of mighty persons. The heroic and youthful sons of Madravati again are mighty bowmen. With allies such as these, why dost thou despair, O chastiser of foes? These are capable of vanquishing the army of the wielder himself of the thunderbolt with the Maruts in the midst. Having these mighty bowmen of celestial forms for thy allies, thou, O bull of Bharata race, art sure to conquer in battle all thy foes! Behold, this Krishna, the daughter of Drupada, forcibly abducted by the wicked-minded Saindhava from pride of strength and energy, hath been brought back by these mighty warriors after achieving terrible feats! Behold, king Jayadratha was vanquished and lay powerless before thee! The princess of Videha was rescued with almost no allies by Rama after the slaughter in battle of the Ten-necked Rakshasa of terrible prowess! Indeed, the allies of Rama (in that contest) were monkeys and black-faced bears, creatures that were not even human! Think of all this, O king in thy mind! Therefore, O foremost of Kurus, grieve not for all (that hath occurred), O bull of the Bharata race! Illustrious persons like thee never indulge in sorrow, O smiter of foes!' Vaisampayana continued, ""It was thus that the king was comforted by Markandeya. And then that high-souled one, casting off his sorrows, once more spoke unto Markandeya."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXL ""Markandeya said, 'It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods! O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,--the path that leadeth to tangible rewards. Thou hast not even a particle of sin. Even the celestials with Indra at their head, and the Asuras have to tread in the path that is trod by thee! It was after such afflictions that the wielder of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible Namuchi and the Rakshasi of long tongue! He that hath assistance, always secureth the accomplishment of all his purposes! What is that which cannot be vanquished in battle by him that hath Dhananjaya for his brother? This Bhima, also, of terrible prowess, is the foremost of mighty persons. The heroic and youthful sons of Madravati again are mighty bowmen. With allies such as these, why dost thou despair, O chastiser of foes? These are capable of vanquishing the army of the wielder himself of the thunderbolt with the Maruts in the midst. Having these mighty bowmen of celestial forms for thy allies, thou, O bull of Bharata race, art sure to conquer in battle all thy foes! Behold, this Krishna, the daughter of Drupada, forcibly abducted by the wicked-minded Saindhava from pride of strength and energy, hath been brought back by these mighty warriors after achieving terrible feats! Behold, king Jayadratha was vanquished and lay powerless before thee! The princess of Videha was rescued with almost no allies by Rama after the slaughter in battle of the Ten-necked Rakshasa of terrible prowess! Indeed, the allies of Rama (in that contest) were monkeys and black-faced bears, creatures that were not even human! Think of all this, O king in thy mind! Therefore, O foremost of Kurus, grieve not for all (that hath occurred), O bull of the Bharata race! Illustrious persons like thee never indulge in sorrow, O smiter of foes!' Vaisampayana continued, ""It was thus that the king was comforted by Markandeya. And then that high-souled one, casting off his sorrows, once more spoke unto Markandeya."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What comforting words and examples did Markandeya offer to the king to alleviate his grief and despair? Answer 1: Markandeya comforted the king by reminding him of the suffering and trials endured by heroes of the past, including Rama, who faced great calamities during his exile in the woods. He emphasized that the king, being a Kshatriya, should not grieve and should rely on his strength and allies to conquer his foes. Markandeya also cited examples of mighty warriors like Bhima and the sons of Madravati and highlighted the rescue of Princess Draupadi and the defeat of King Jayadratha as instances of past triumphs. Reference 1: ""It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods!... Illustrious persons like thee never indulge in sorrow, O smiter of foes!'""","[-0.06889910995960236, 0.22914856672286987, -0.22703976929187775, 0.09919875115156174, 0.41819342970848083, -0.11177721619606018, -0.010368062183260918, 0.23469442129135132, -0.35069701075553894, 0.07464783638715744, 0.047074560075998306, 0.2601586580276489, 0.0033705297391861677, -0.5519043803215027, 0.1554175466299057, 0.05588553100824356, -0.1252877563238144, 0.3062673509120941, -0.32301416993141174, 0.09586961567401886, -0.3159528970718384, 0.2658981680870056, -0.030879704281687737, 0.3212704360485077, -0.1279393881559372, -0.17988936603069305, 0.18914073705673218, 0.40708020329475403, -0.2407519817352295, -0.5334062576293945, 0.157213032245636, -0.3340660333633423, -0.10392430424690247, -0.09772510826587677, -9.897140989778563e-05, -0.1534709930419922, 0.2871825098991394, 0.15630245208740234, 0.04080643132328987, 0.22666077315807343, -0.25097888708114624, 0.0839957669377327, 0.06854191422462463, 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And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. And afflicted with toil, he approached his beloved wife, and addressed her, saying, 'O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.' Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada's words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband's head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, 'Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!' Thereat, Yama replied, 'O Savitri, thou art ever devoted to thy husband, and thou art also endued with ascetic merit. It is for this reason that I hold converse with thee. Do thou, O auspicious one, know me for Yama. This thy lord Satyavan, the son of a king, hath his days run out. I shall, therefore, take him away binding him in this noose. Know this to be my errand!' At these words Savitri said, 'I had heard that thy emissaries come to take away mortals, O worshipful one! Why then, O lord, hast thou come in person?' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CCLXLV ""Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. And afflicted with toil, he approached his beloved wife, and addressed her, saying, 'O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.' Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada's words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband's head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, 'Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!' Thereat, Yama replied, 'O Savitri, thou art ever devoted to thy husband, and thou art also endued with ascetic merit. It is for this reason that I hold converse with thee. Do thou, O auspicious one, know me for Yama. This thy lord Satyavan, the son of a king, hath his days run out. I shall, therefore, take him away binding him in this noose. Know this to be my errand!' At these words Savitri said, 'I had heard that thy emissaries come to take away mortals, O worshipful one! Why then, O lord, hast thou come in person?' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who appears before Satyavan and Savitri, and what is the purpose of his visit? Answer 1: Yama, the god of death, appears before Satyavan and Savitri. He has come in person to take away Satyavan's soul because his destined time on Earth has come to an end. Reference 1: ""Thereat, Yama replied, 'O Savitri, thou art ever devoted to thy husband, and thou art also endued with ascetic merit. It is for this reason that I hold converse with thee. Do thou, O auspicious one, know me for Yama... I shall, therefore, take him away binding him in this noose. Know this to be my errand!'""","[-0.05624081939458847, -0.22511567175388336, -0.18660324811935425, 0.04612474888563156, 0.36193180084228516, -0.08610250055789948, 0.0860612764954567, 0.272638201713562, -0.019077714532613754, 0.16626839339733124, 0.09979503601789474, 0.16645127534866333, 0.0068574766628444195, -0.3663518726825714, 0.3560461103916168, -0.027141889557242393, -0.06949733197689056, 0.1466185450553894, -0.15447935461997986, -0.0548228956758976, -0.20160992443561554, 0.1820395290851593, -0.21265240013599396, 0.29828768968582153, -0.020345162600278854, -0.21034054458141327, 0.11941208690404892, 0.543239951133728, -0.11269187182188034, -0.504851758480072, -0.1729961782693863, -0.35935425758361816, -0.24623481929302216, 0.16236761212348938, -9.902537567541003e-05, -0.16398905217647552, 0.23967601358890533, 0.04848221316933632, -0.2326313555240631, 0.06527150422334671, 0.13397592306137085, 0.07036913931369781, -0.08481209725141525, -0.348479688167572, -0.047646284103393555, 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Blessed be thou. There is none that could say so to us, save our mother Kunti and Vidura of great wisdom. It behoveth thee to do all that is necessary now for our departure, and for enabling us to come safely through this woe, as well as for our victory over the foe."" Vaisampayana continued, ""Thus addressed by Yudhishthira, Dhaumya, that best of Brahmanas, performed according to the ordinance the rites ordained in respect of departure. And lighting up their fires, he offered, with mantras, oblations on them for the prosperity and success of the Pandavas, as for their reconquest of the whole world. And walking round those fires and round the Brahmanas of ascetic wealth, the six set out, placing Yajnaseni in their front. And when those heroes had departed, Dhaumya, that best of ascetics, taking their sacred fires, set out for the Panchalas. And Indrasena, and others already mentioned, went to the Yadavas, and looking after the horses and the cars of the Pandavas passed their time happily and in privacy."" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Yudhishthira said, ""We have been well taught by thee. Blessed be thou. There is none that could say so to us, save our mother Kunti and Vidura of great wisdom. It behoveth thee to do all that is necessary now for our departure, and for enabling us to come safely through this woe, as well as for our victory over the foe."" Vaisampayana continued, ""Thus addressed by Yudhishthira, Dhaumya, that best of Brahmanas, performed according to the ordinance the rites ordained in respect of departure. And lighting up their fires, he offered, with mantras, oblations on them for the prosperity and success of the Pandavas, as for their reconquest of the whole world. And walking round those fires and round the Brahmanas of ascetic wealth, the six set out, placing Yajnaseni in their front. And when those heroes had departed, Dhaumya, that best of ascetics, taking their sacred fires, set out for the Panchalas. And Indrasena, and others already mentioned, went to the Yadavas, and looking after the horses and the cars of the Pandavas passed their time happily and in privacy."" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Whom did Yudhishthira ask to perform the necessary rites for their departure, and what was the purpose of these rites? Answer 1: Yudhishthira asked Dhaumya, a revered Brahmana, to perform the necessary departure rites. The purpose of these rites was to seek the blessings of the gods for their safe journey, success in overcoming their adversities, and victory over their enemies. Reference 1: ""Thus addressed by Yudhishthira, Dhaumya, that best of Brahmanas, performed according to the ordinance the rites ordained in respect of departure... oblations on them for the prosperity and success of the Pandavas, as for their reconquest of the whole world.""","[-0.11262594163417816, -0.10475728660821915, -0.19663657248020172, 0.09641876816749573, 0.6389178037643433, -0.11576767265796661, 0.17251650989055634, 0.19459478557109833, -0.17710761725902557, 0.020316705107688904, -0.08840615302324295, -0.005448194220662117, 0.10475557297468185, -0.5402576923370361, 0.2212628573179245, -0.15975438058376312, 0.018790343776345253, -0.043469469994306564, -0.1283349245786667, -0.025936484336853027, -0.4182104170322418, 0.04358864948153496, -0.11106859147548676, 0.2620147168636322, 0.01465593185275793, -0.4283222556114197, -0.21918675303459167, 0.23726396262645721, 0.17065708339214325, -0.3794882595539093, 0.03143882751464844, -0.12685519456863403, 0.15865622460842133, 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the apartments of Sudhesna. And in consequence of having wept long her face looked beautiful like the lunar disc in the firmament, emerged from the clouds. And beholding her in that condition, Sudeshna asked, 'Who, O beauteous lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who, gentle one, hath done thee wrong? Whence is this thy grief?' Thus addressed, Draupadi said, 'As I went to bring wine for thee, Kichaka struck me in the court in the very presence of the king, as if in the midst of a solitary wood.' Hearing this, Sudeshna said, 'O thou of tresses ending in beautiful curls, as Kichaka, maddened by lust hath insulted thee that art incapable of being possessed by him, I shall cause him to be slain if thou wishest it.' Thereupon Draupadi answered, 'Even others will slay him,--even they whom he hath wronged, I think it is clear that he will have to go to the abode of Yama this very day!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Vaisampayana continued, 'And having said this, the fair-hipped Krishna with dishevelled hair and eyes red in anger, ran towards the apartments of Sudhesna. And in consequence of having wept long her face looked beautiful like the lunar disc in the firmament, emerged from the clouds. And beholding her in that condition, Sudeshna asked, 'Who, O beauteous lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who, gentle one, hath done thee wrong? Whence is this thy grief?' Thus addressed, Draupadi said, 'As I went to bring wine for thee, Kichaka struck me in the court in the very presence of the king, as if in the midst of a solitary wood.' Hearing this, Sudeshna said, 'O thou of tresses ending in beautiful curls, as Kichaka, maddened by lust hath insulted thee that art incapable of being possessed by him, I shall cause him to be slain if thou wishest it.' Thereupon Draupadi answered, 'Even others will slay him,--even they whom he hath wronged, I think it is clear that he will have to go to the abode of Yama this very day!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who insulted Draupadi, and in what circumstances did this insult occur? Answer 1: Draupadi was insulted by Kichaka. The insult occurred when Draupadi went to fetch wine for Sudeshna, and Kichaka, consumed by lust, struck her in the court in the presence of the king. Reference 1: ""As I went to bring wine for thee, Kichaka struck me in the court in the very presence of the king, as if in the midst of a solitary wood.'""","[0.49445900321006775, -0.17631842195987701, -0.2653273046016693, 0.08756832033395767, 0.3126344680786133, -0.03452626243233681, 0.30535009503364563, 0.17560367286205292, -0.18262679874897003, 0.10178324580192566, -0.20373906195163727, 0.09163860976696014, 0.14938831329345703, -0.49671244621276855, 0.09537923336029053, -0.10226228088140488, 0.10277388244867325, 0.25242379307746887, -0.06421715766191483, 0.15864740312099457, -0.09955768287181854, 0.12198269367218018, -0.14252141118049622, 0.438225120306015, 0.15114735066890717, -0.2583448588848114, -0.09925774484872818, 0.6063769459724426, -0.07374870777130127, -0.354256272315979, 0.0014131003990769386, -0.25259125232696533, -0.08559941500425339, 0.19174949824810028, -0.00010691193892853335, -0.07236024737358093, 0.3994317650794983, 0.029069548472762108, 0.02808605693280697, 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Brave and skilled in every science, intelligent and with senses under control, virtuous and grateful and obedient to the virtuous Yudhishthira, ever following in the wake of their eldest brother who is conversant with the conclusions of policy and virtue and profit, who is attached to them as a father, and who strictly adhereth to virtue and is firm in truth,--persons like them that are thus devoted to their illustrious and royal brother, who gifted with great intelligence, never injureth any body and who in his turn himself obeyeth his younger brothers, never perish in this way. Why, then, should not (Yudhishthira) the son of Pritha possessing a knowledge of policy, be able to restore the prosperity of his brothers who are so obedient and devoted and high-souled? It is for this that they are carefully waiting for the arrival of their opportunity. Men such as these never perish. This is what I see by my intellect. Do, therefore, quickly and without loss of time, what should now be done, after proper reflection. And let also the abode which the sons of Pandu with souls under control as regards every purpose of life, are to occupy, be now settled. Heroic and sinless and possessed of ascetic merit, the Pandavas are difficult to be discovered (within the period of non-discovery). Intelligent and possessed of every virtue, devoted to truth and versed in the principles of policy, endued with purity and holiness, and the embodiment of immeasurable energy, the son of Pritha is capable of consuming (his foes) by a glance alone of his eyes. Knowing all this, do what is proper. Let us, therefore, once more search after them, sending Brahmanas and Charanas, ascetics crowned with success, and others of this kind who may have a knowledge of those heroes!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXVII ""Vaisampayana said, ""Endued with mighty energy and possessed of great discernment, Drona then said, 'Persons like the sons of Pandu never perish nor undergo discomfiture. Brave and skilled in every science, intelligent and with senses under control, virtuous and grateful and obedient to the virtuous Yudhishthira, ever following in the wake of their eldest brother who is conversant with the conclusions of policy and virtue and profit, who is attached to them as a father, and who strictly adhereth to virtue and is firm in truth,--persons like them that are thus devoted to their illustrious and royal brother, who gifted with great intelligence, never injureth any body and who in his turn himself obeyeth his younger brothers, never perish in this way. Why, then, should not (Yudhishthira) the son of Pritha possessing a knowledge of policy, be able to restore the prosperity of his brothers who are so obedient and devoted and high-souled? It is for this that they are carefully waiting for the arrival of their opportunity. Men such as these never perish. This is what I see by my intellect. Do, therefore, quickly and without loss of time, what should now be done, after proper reflection. And let also the abode which the sons of Pandu with souls under control as regards every purpose of life, are to occupy, be now settled. Heroic and sinless and possessed of ascetic merit, the Pandavas are difficult to be discovered (within the period of non-discovery). Intelligent and possessed of every virtue, devoted to truth and versed in the principles of policy, endued with purity and holiness, and the embodiment of immeasurable energy, the son of Pritha is capable of consuming (his foes) by a glance alone of his eyes. Knowing all this, do what is proper. Let us, therefore, once more search after them, sending Brahmanas and Charanas, ascetics crowned with success, and others of this kind who may have a knowledge of those heroes!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why does Drona believe that the sons of Pandu, including Yudhishthira, will not perish and can restore their prosperity? Answer 1: Drona believes that the sons of Pandu, including Yudhishthira, possess qualities such as devotion, obedience, intelligence, and virtue. He thinks they will not perish because they are patiently waiting for an opportunity to regain their prosperity. According to Drona, individuals like them, who are devoted to their royal brother and follow a path of righteousness, do not meet with destruction. Reference 1: ""Persons like the sons of Pandu never perish nor undergo discomfiture... Men such as these never perish. This is what I see by my intellect.""","[-0.11814367026090622, -0.03795536234974861, -0.25531476736068726, 0.21405130624771118, 0.63273024559021, -0.15449783205986023, -0.12349973618984222, 0.18384841084480286, -0.660257875919342, 0.17424434423446655, -0.08322757482528687, 0.1681908220052719, 0.2568272054195404, -0.3863607943058014, -0.016859043389558792, -0.4264984726905823, 0.03819384053349495, 0.18820513784885406, 0.17964349687099457, 0.009722319431602955, -0.27826181054115295, 0.08619675040245056, -0.05840778350830078, 0.21024097502231598, -0.04030068591237068, -0.18584047257900238, 0.08668505400419235, 0.3913644254207611, -0.26265206933021545, -0.5447107553482056, 0.16195008158683777, -0.3248302638530731, -0.0517495796084404, 0.4329109787940979, -0.00010485848179087043, 0.024724796414375305, 0.3644050061702728, 0.08322731405496597, 0.08890446275472641, -0.02341979742050171, 0.20567162334918976, 0.02584017999470234, -0.023745212703943253, -0.04250074550509453, -0.27934834361076355, 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Listen also to what I would say on this subject. It behoveth thee to ascertain the track they have followed and their abode also by means of spies, and to adopt that policy which may bring about thy welfare. O child, he that is solicitous of his welfare should not disregard even an ordinary foe. What shall I say, then, O child, of the Pandavas who are thorough masters of all weapons in battle. When, therefore, the time cometh for the reappearance of the high-souled Pandavas, who, having entered the forest, are now passing their days in close disguise, thou shouldst ascertain thy strength both in thy own kingdom and in those of other kings. Without doubt, the return of the Pandavas is at hand. When their promised term of exile is over, the illustrious and mighty sons of Pritha, endued with immeasurable prowess, will come hither bursting with energy. Do thou, therefore, in order to conclude an advantageous treaty with them, have recourse to sound policy and address thyself to increase thy forces and improve the treasury. O child, ascertaining all these, reckon thou thy own strength in respect of all thy allies weak and strong. Ascertaining the efficiency, and weakness, and indifference of thy forces, as also who amongst them are well-affected and who are disaffected, we should either fight the foe or make treaty with him. Having recourse to the arts of conciliation, disunion, chastisement, bribery, presents and fair behaviour, attack thy foes and subdue the weak by might, and win over thy allies and troops and by soft speeches. When thou hast (by these means) strengthened thy army and filled thy treasury, entire success will be thine. When thou hast done all this, thou wilt be able to fight with powerful enemies that may present themselves, let alone the sons of Pandu deficient in troops animals of their own. By adopting all these expedients according to the customs of thy order, thou wilt, O foremost of men, attain enduring happiness in due time!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXIX ""Vaisampayana said, 'Then Saradwata's son, Kripa said, 'What the aged Bhishma hath said concerning the Pandavas is reasonable, suited to the occasion, consistent with virtue and profit, agreeable to the ear, fraught with sound reason, and worthy of him. Listen also to what I would say on this subject. It behoveth thee to ascertain the track they have followed and their abode also by means of spies, and to adopt that policy which may bring about thy welfare. O child, he that is solicitous of his welfare should not disregard even an ordinary foe. What shall I say, then, O child, of the Pandavas who are thorough masters of all weapons in battle. When, therefore, the time cometh for the reappearance of the high-souled Pandavas, who, having entered the forest, are now passing their days in close disguise, thou shouldst ascertain thy strength both in thy own kingdom and in those of other kings. Without doubt, the return of the Pandavas is at hand. When their promised term of exile is over, the illustrious and mighty sons of Pritha, endued with immeasurable prowess, will come hither bursting with energy. Do thou, therefore, in order to conclude an advantageous treaty with them, have recourse to sound policy and address thyself to increase thy forces and improve the treasury. O child, ascertaining all these, reckon thou thy own strength in respect of all thy allies weak and strong. Ascertaining the efficiency, and weakness, and indifference of thy forces, as also who amongst them are well-affected and who are disaffected, we should either fight the foe or make treaty with him. Having recourse to the arts of conciliation, disunion, chastisement, bribery, presents and fair behaviour, attack thy foes and subdue the weak by might, and win over thy allies and troops and by soft speeches. When thou hast (by these means) strengthened thy army and filled thy treasury, entire success will be thine. When thou hast done all this, thou wilt be able to fight with powerful enemies that may present themselves, let alone the sons of Pandu deficient in troops animals of their own. By adopting all these expedients according to the customs of thy order, thou wilt, O foremost of men, attain enduring happiness in due time!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What advice does Kripa offer to Duryodhana regarding the Pandavas and how to handle the situation effectively? Answer 1: Kripa advises Duryodhana to use spies to ascertain the Pandavas' whereabouts and intentions. He suggests that Duryodhana should assess his own strength, the loyalty of his allies, and the weaknesses of his forces. Kripa recommends using diplomacy, conciliation, disunion, chastisement, bribery, and fair behavior to either make peace or prepare for a battle with the Pandavas. He emphasizes the importance of strengthening the army and the treasury to ensure success. Reference 1: ""It behoveth thee to ascertain the track they have followed and their abode also by means of spies... attack thy foes and subdue the weak by might, and win over thy allies and troops and by soft speeches... By adopting all these expedients according to the customs of thy order, thou wilt, O foremost of men, attain enduring happiness in due time!""","[0.1488855481147766, -0.22656859457492828, -0.3116234540939331, 0.1422465294599533, 0.43464505672454834, -0.215111643075943, 0.10562395304441452, 0.1794978529214859, -0.2987213730812073, 0.10979024320840836, -0.19314013421535492, 0.028618326410651207, 0.4601364731788635, -0.1753372848033905, 0.1901683360338211, -0.4023992121219635, 0.006759013049304485, 0.181577667593956, -0.10699308663606644, 0.009200136177241802, -0.326738566160202, 0.1870889961719513, -0.2805327773094177, 0.2211056798696518, -0.009450515732169151, -0.2077714055776596, -0.12337742745876312, 0.46461620926856995, -0.2694123685359955, -0.5336863994598389, 0.31412625312805176, -0.0931423008441925, -0.008248831145465374, 0.3535296320915222, -9.99367402982898e-05, -0.1732206642627716, 0.18544141948223114, 0.10659785568714142, 0.11660228669643402, 0.29695531725883484, 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For these bows of thine are unable to bear my strength, my heavy weight when I shall grind down horses and elephants, and the stretch of my arms when I seek to vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of thick foliage, for in this tree are tied the bows and arrows and banners and excellent coats of mail of the heroic sons of Pandu, viz., Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow of great energy, the Gandiva of Arjuna, which singly is equal to many thousands of other bows and which is capable of extending the limits of a kingdom. Large like a palmyra tree, able to bear the greatest stress, the largest of all weapons, capable of obstructing the foe, handsome, and smooth, and broad, without a knot, and adorned with gold, it is stiff and beautiful in make and beareth the heaviest weight. And the other bows also that are there, of Yudhishthira and Bhima and Vibhatsu and the twins, are equally mighty and tough.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XL ""Vaisampayana said, 'Having reached that Sami tree, and having ascertained Virata's son to be exceedingly delicate and inexperienced in battle, Partha addressed him, saying, 'Enjoined by me, O Uttara, quickly take down (from this tree) some bows that are there. For these bows of thine are unable to bear my strength, my heavy weight when I shall grind down horses and elephants, and the stretch of my arms when I seek to vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of thick foliage, for in this tree are tied the bows and arrows and banners and excellent coats of mail of the heroic sons of Pandu, viz., Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow of great energy, the Gandiva of Arjuna, which singly is equal to many thousands of other bows and which is capable of extending the limits of a kingdom. Large like a palmyra tree, able to bear the greatest stress, the largest of all weapons, capable of obstructing the foe, handsome, and smooth, and broad, without a knot, and adorned with gold, it is stiff and beautiful in make and beareth the heaviest weight. And the other bows also that are there, of Yudhishthira and Bhima and Vibhatsu and the twins, are equally mighty and tough.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What does Arjuna instruct Uttara to do upon reaching the Sami tree? Answer 1: Arjuna instructs Uttara to climb the Sami tree to retrieve some bows that are tied there. He advises Uttara to do so because his own strength and the size of the bows are too much for the bows Uttara currently possesses. Arjuna specifically mentions the Gandiva, his own bow, which is capable of extending the limits of a kingdom. Reference 1: ""Enjoined by me, O Uttara, quickly take down (from this tree) some bows that are there... There also is that bow of great energy, the Gandiva of Arjuna, which singly is equal to many thousands of other bows and which is capable of extending the limits of a kingdom.""","[0.1764240860939026, -0.28812241554260254, -0.2659710943698883, 0.20420841872692108, 0.3284001052379608, -0.06238774582743645, -0.09255486726760864, 0.24423620104789734, -0.34127697348594666, 0.14012080430984497, -0.018439700827002525, 0.10698974877595901, 0.34383833408355713, -0.5891714692115784, 0.28692615032196045, -0.5280944108963013, -0.02236565388739109, 0.07720105350017548, -0.21941733360290527, -0.23005391657352448, -0.0626215860247612, 0.37192171812057495, -0.13284991681575775, 0.27661633491516113, -0.007120165508240461, -0.11629507690668106, 0.031951598823070526, 0.4549899697303772, -0.16590799391269684, -0.6161658763885498, 0.09602784365415573, -0.33082830905914307, -0.3241669237613678, -0.06432168930768967, -0.00010796770948218182, -0.29501643776893616, 0.35235676169395447, 0.0805814266204834, 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How can I, therefore, being a prince by birth, touch it with my hands? Born in the Kshatriya order, and the son of a great king, and always observant of mantras and vows, it is not becoming of me to touch it. Why shouldst thou, O Vrihannala, make me a polluted and unclean bearer of corpses, by compelling me to come in contact with a corpse?' ""Vrihannala said, 'Thou shalt, O king of kings, remain clean and unpolluted. Do not fear, there are only bows in this tree and not corpses. Heir to the king of the Matsyas, and born in a noble family, why should I, O prince, make thee do such a reproachable deed?' ""Vaisampayana said, 'Thus addressed by Partha, Virata's son, decked in ear-rings, alighted from the car, and climbed up that Sami tree reluctantly. And staying on the car, Dhananjaya, that slayer of enemies, said, unto him, 'Speedily bring thou down those bows from the top of the tree. And cutting off their wrappings first and then the ropes with which they were tied, the prince beheld the Gandiva there along with four other bows. And as they were united, the splendour of those bows radiant as the sun, began to shine with great effulgence like unto that of the planets about the time of their rising. And beholding the forms of those bows, so like unto sighing snakes, he become afflicted with fear and in a moment the bristles of his body stood on their ends. And touching those large bows of great splendour, Virata's son, O king, thus spake unto Arjuna!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLI ""Uttara said, 'It hath been heard by us that a corpse is tied in this tree. How can I, therefore, being a prince by birth, touch it with my hands? Born in the Kshatriya order, and the son of a great king, and always observant of mantras and vows, it is not becoming of me to touch it. Why shouldst thou, O Vrihannala, make me a polluted and unclean bearer of corpses, by compelling me to come in contact with a corpse?' ""Vrihannala said, 'Thou shalt, O king of kings, remain clean and unpolluted. Do not fear, there are only bows in this tree and not corpses. Heir to the king of the Matsyas, and born in a noble family, why should I, O prince, make thee do such a reproachable deed?' ""Vaisampayana said, 'Thus addressed by Partha, Virata's son, decked in ear-rings, alighted from the car, and climbed up that Sami tree reluctantly. And staying on the car, Dhananjaya, that slayer of enemies, said, unto him, 'Speedily bring thou down those bows from the top of the tree. And cutting off their wrappings first and then the ropes with which they were tied, the prince beheld the Gandiva there along with four other bows. And as they were united, the splendour of those bows radiant as the sun, began to shine with great effulgence like unto that of the planets about the time of their rising. And beholding the forms of those bows, so like unto sighing snakes, he become afflicted with fear and in a moment the bristles of his body stood on their ends. And touching those large bows of great splendour, Virata's son, O king, thus spake unto Arjuna!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why was Uttara initially reluctant to climb the Sami tree, as instructed by Arjuna? Answer 1: Uttara was reluctant to climb the Sami tree because he believed there was a corpse tied to the tree, and he did not want to come in contact with a corpse. He was concerned about remaining clean and unpolluted due to his royal lineage and observance of mantras and vows. Reference 1: ""Uttara said, 'It hath been heard by us that a corpse is tied in this tree... it is not becoming of me to touch it with my hands... Why shouldst thou, O Vrihannala, make me a polluted and unclean bearer of corpses...'""","[0.3822700083255768, -0.16751046478748322, -0.2880512475967407, 0.1788254976272583, 0.1672104001045227, -0.22570587694644928, -0.14280235767364502, 0.1599043905735016, -0.05744696781039238, 0.16684438288211823, -0.11819381266832352, 0.36164116859436035, 0.3944768011569977, -0.4223881661891937, 0.23412740230560303, -0.2947598099708557, 0.057744335383176804, 0.2245396226644516, -0.5176874399185181, -0.03888398036360741, -0.041285768151283264, 0.2668350636959076, -0.24886931478977203, 0.4627121090888977, -0.0010701128048822284, -0.04882980138063431, -0.09948249161243439, 0.47308021783828735, -0.2649300992488861, -0.5261049270629883, -0.09990648180246353, -0.21453504264354706, -0.17008544504642487, 0.2598675787448883, -0.00010381429456174374, -0.15845347940921783, 0.23601506650447845, 0.06326896697282791, -0.09316293895244598, 0.24094875156879425, 0.05642015486955643, -0.043805081397295, 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And beholding at no great distance from him the preceptor advancing on his golden car, Arjuna that foremost of victorious warriors, addressing Uttara, said, 'Blessed be thou, O friend, carry me before that warrior on whose high banner-top is seen a golden altar resembling a long flame of fire and decked with numerous flags placed around, and whose car is drawn by steeds that are red and large, exceedingly handsome and highly-trained, of face pleasant and of quiet mien, and like unto corals in colour and with faces of coppery hue, for that warrior is Drona with whom I desire to fight. Of long arms and endued with mighty energy possessed of strength and beauty of person, celebrated over all the worlds for his prowess, resembling Usanas himself in intelligence and Vrihaspati in knowledge of morality, he is conversant with the four Vedas and devoted to the practice of Brahmacharya virtues. O friend, the use of the celestial weapons together with the mysteries of their withdrawal and the entire-science of weapons, always reside in him. Forgiveness, self-control, truth, abstention from injury, rectitude of conduct,--these and countless other virtues always dwell in that regenerate one. I desire to fight with that highly-blessed one on the field. Therefore, take me before the preceptor and carry me thither, O Uttara.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LVIII ""Vaisampayana said, 'After Kripa had thus been taken away, the invincible Drona of red steeds, taking up his bow to which he had already stringed an arrow, rushed towards Arjuna of white steeds. And beholding at no great distance from him the preceptor advancing on his golden car, Arjuna that foremost of victorious warriors, addressing Uttara, said, 'Blessed be thou, O friend, carry me before that warrior on whose high banner-top is seen a golden altar resembling a long flame of fire and decked with numerous flags placed around, and whose car is drawn by steeds that are red and large, exceedingly handsome and highly-trained, of face pleasant and of quiet mien, and like unto corals in colour and with faces of coppery hue, for that warrior is Drona with whom I desire to fight. Of long arms and endued with mighty energy possessed of strength and beauty of person, celebrated over all the worlds for his prowess, resembling Usanas himself in intelligence and Vrihaspati in knowledge of morality, he is conversant with the four Vedas and devoted to the practice of Brahmacharya virtues. O friend, the use of the celestial weapons together with the mysteries of their withdrawal and the entire-science of weapons, always reside in him. Forgiveness, self-control, truth, abstention from injury, rectitude of conduct,--these and countless other virtues always dwell in that regenerate one. I desire to fight with that highly-blessed one on the field. Therefore, take me before the preceptor and carry me thither, O Uttara.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Who is the warrior with the golden altar on his banner-top, and why does Arjuna want to fight with him? Answer 1: The warrior with the golden altar on his banner-top is Drona, Arjuna's preceptor and a highly skilled warrior. Arjuna desires to fight with him because he recognizes Drona's formidable prowess and wishes to test his own skills against his revered teacher in the art of warfare. Reference 1: ""Arjuna that foremost of victorious warriors, addressing Uttara, said, 'Blessed be thou, O friend, carry me before that warrior on whose high banner-top is seen a golden altar... for that warrior is Drona with whom I desire to fight...""","[0.20958590507507324, -0.15750406682491302, -0.2270706295967102, 0.059280846267938614, 0.5338684916496277, -0.13996067643165588, -0.10770133137702942, 0.21478009223937988, -0.5240108966827393, 0.09254427999258041, 0.012466619722545147, 0.28398603200912476, 0.18943943083286285, -0.5979856848716736, 0.23773811757564545, -0.14344576001167297, -0.0010112174786627293, 0.051754046231508255, 6.77769785397686e-05, -0.0018326882272958755, -0.08622513711452484, 0.1363879293203354, -0.3256819248199463, 0.2956041991710663, 0.19230663776397705, -0.08917026966810226, 0.005224443040788174, 0.37375786900520325, -0.1119009405374527, -0.6694126129150391, 0.06714055687189102, -0.21396374702453613, 0.12567149102687836, -0.020408397540450096, 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And having been violently struck, blood began to flow from his nose. But the son of Pritha held it in his hands before it fell on the ground. And the virtuous Yudhishthira then glanced at Draupadi who was standing by his side. Ever obedient to the wishes of her lord, the faultless Draupadi, understanding his meaning, and bringing a golden vessel filled with water, received the blood that flowed from his nose. Meanwhile; Uttara, entertained with sweet perfumes of diverse kinds and decked with floral chaplets, slowly entered the city, received with respect by the citizens, the women, and the people of the provinces. And approaching the gate of the palace he sent the news of his arrival to his father. And the porter then, approaching the king, said, 'Thy son Uttara, waiteth at the gate with Vrihannala as his companion.' And the Matsya king, with a cheerful heart, said unto him, 'Do thou usher both, as I am very anxious to see them.' Then Yudhishthira, the king of t e Kurus, gently whispered unto the ears of the warder, 'Let Uttara enter alone; Vrihannala must not come in. Such is the vow of that hero of mighty arms that whoever causeth a wound on my person or sheddeth my blood except in battle, shall not live. Inflamed with rage he will never bear patiently to see me bleeding, but will slay Virata even now with his counsellors and troops and steeds.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Vaisampayana continued, 'Saying this, the king inflamed with anger forcibly struck Yudhishthira in the face with a dice, and reproached him angrily, saying, 'Let it not occur again! And having been violently struck, blood began to flow from his nose. But the son of Pritha held it in his hands before it fell on the ground. And the virtuous Yudhishthira then glanced at Draupadi who was standing by his side. Ever obedient to the wishes of her lord, the faultless Draupadi, understanding his meaning, and bringing a golden vessel filled with water, received the blood that flowed from his nose. Meanwhile; Uttara, entertained with sweet perfumes of diverse kinds and decked with floral chaplets, slowly entered the city, received with respect by the citizens, the women, and the people of the provinces. And approaching the gate of the palace he sent the news of his arrival to his father. And the porter then, approaching the king, said, 'Thy son Uttara, waiteth at the gate with Vrihannala as his companion.' And the Matsya king, with a cheerful heart, said unto him, 'Do thou usher both, as I am very anxious to see them.' Then Yudhishthira, the king of t e Kurus, gently whispered unto the ears of the warder, 'Let Uttara enter alone; Vrihannala must not come in. Such is the vow of that hero of mighty arms that whoever causeth a wound on my person or sheddeth my blood except in battle, shall not live. Inflamed with rage he will never bear patiently to see me bleeding, but will slay Virata even now with his counsellors and troops and steeds.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Yudhishthira whisper to the warder not to let Vrihannala (Arjuna in disguise) enter the palace with Uttara? Answer 1: Yudhishthira didn't want Vrihannala to enter the palace with Uttara because Arjuna had taken a vow that anyone who caused a wound on his person or shed his blood, except in battle, would not live. Yudhishthira feared that seeing him bleeding after being struck with the dice by King Virata might provoke Arjuna to slay Virata and his counselors and troops in a fit of rage. Reference 1: ""Then Yudhishthira, the king of the Kurus, gently whispered unto the ears of the warder, 'Let Uttara enter alone; Vrihannala must not come in. Such is the vow of that hero of mighty arms that whoever causeth a wound on my person or sheddeth my blood except in battle, shall not live...""","[0.196076899766922, -0.27275827527046204, -0.24108846485614777, 0.14128078520298004, 0.3009508550167084, -0.21737919747829437, 0.03258707374334335, 0.12043053656816483, -0.3400110900402069, 0.07026983797550201, 0.026217995211482048, 0.1274654120206833, 0.30070140957832336, -0.41351476311683655, 0.1674613356590271, -0.12494009733200073, -0.13989613950252533, 0.13809700310230255, -0.0451078861951828, 0.1601237803697586, 0.20473375916481018, 0.09260803461074829, -0.22519780695438385, 0.769473671913147, -0.03604358434677124, -0.17651210725307465, 0.016052812337875366, 0.48066461086273193, -0.1937248706817627, -0.43502622842788696, -0.09480930119752884, -0.3454630672931671, 0.18644888699054718, 0.13612358272075653, -0.00010278606350766495, -0.14590463042259216, 0.1619468480348587, -0.03446608781814575, 0.0027697859331965446, -0.14775772392749786, 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""Arjuna said, 'Residing in thy inner apartments, I had occasion always to behold thy daughter, and she too, alone or in company trusted me as her father. Well-versed in singing and dancing, I was liked and regarded by her, and, indeed, thy daughter always regardeth me as her protector. O king, I lived for one whole year with her though she had attained the age of puberty. Under these circumstances, thyself or other men may not without reason, entertain suspicions against her or me. Therefore, O king, myself who am pure, and have my senses under control, beg to thee, O monarch, thy daughter as my daughter-in-law. Thus do I attest her purity. There is no difference between a daughter-in-law and a daughter, as also between a son and son's own-self. By adopting this course, therefore, her purity will be proved. I am afraid of slanderous and false accusations. I accept, therefore, O king, thy daughter Uttara as my daughter-in-law. Surpassing all in knowledge of weapons, resembling a celestial youth in beauty, my son, the mighty-armed Abhimanyu is the favourite nephew of Vasudeva, the wielder of the discus. He, O king, is fit to be thy son-in-law and the husband of thy daughter.' ""Virata said, 'It behoveth the best of the Kurus, Dhananjaya, the son of Kunti, who is so virtuous and wise, to say this. O son of Pritha, do thou carry out what thou thinkest should be done after this. He that hath Arjuna for the father of his son-in-law, hath all his desires gratified.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXII ""Virata said, 'Why, O best among the Pandavas, dost thou not wish to accept as wife this my daughter that I bestow upon thee?' ""Arjuna said, 'Residing in thy inner apartments, I had occasion always to behold thy daughter, and she too, alone or in company trusted me as her father. Well-versed in singing and dancing, I was liked and regarded by her, and, indeed, thy daughter always regardeth me as her protector. O king, I lived for one whole year with her though she had attained the age of puberty. Under these circumstances, thyself or other men may not without reason, entertain suspicions against her or me. Therefore, O king, myself who am pure, and have my senses under control, beg to thee, O monarch, thy daughter as my daughter-in-law. Thus do I attest her purity. There is no difference between a daughter-in-law and a daughter, as also between a son and son's own-self. By adopting this course, therefore, her purity will be proved. I am afraid of slanderous and false accusations. I accept, therefore, O king, thy daughter Uttara as my daughter-in-law. Surpassing all in knowledge of weapons, resembling a celestial youth in beauty, my son, the mighty-armed Abhimanyu is the favourite nephew of Vasudeva, the wielder of the discus. He, O king, is fit to be thy son-in-law and the husband of thy daughter.' ""Virata said, 'It behoveth the best of the Kurus, Dhananjaya, the son of Kunti, who is so virtuous and wise, to say this. O son of Pritha, do thou carry out what thou thinkest should be done after this. He that hath Arjuna for the father of his son-in-law, hath all his desires gratified.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Arjuna suggest that he should accept Virata's daughter as his daughter-in-law instead of his wife? Answer 1: Arjuna suggested accepting Virata's daughter as his daughter-in-law because he had lived in Virata's inner apartments for a year, and he wanted to avoid any suspicions or false accusations regarding his relationship with her. He considered himself pure and wanted to prove her purity by treating her as a daughter-in-law. Arjuna also mentioned that his son, Abhimanyu, would be the suitable husband for Virata's daughter. Reference 1: ""Therefore, O king, myself who am pure, and have my senses under control, beg to thee, O monarch, thy daughter as my daughter-in-law. Thus do I attest her purity... He, O king, is fit to be thy son-in-law and the husband of thy daughter.""","[0.371548593044281, -0.22093123197555542, -0.299735426902771, 0.2153402864933014, 0.19445829093456268, -0.09446754306554794, -0.036346860229969025, 0.26369598507881165, -0.10762537270784378, 0.07390725612640381, -0.14505137503147125, 0.19085751473903656, 0.264782190322876, -0.30282890796661377, -0.10941915959119797, -0.21210452914237976, 0.008999377489089966, 0.17646300792694092, 0.20234505832195282, -0.033163536339998245, -0.05983506888151169, 0.03511296212673187, -0.14014402031898499, 0.19895309209823608, 0.20227709412574768, -0.16516458988189697, 0.052532169967889786, 0.5882746577262878, -0.4153839647769928, -0.27834510803222656, 0.07118400931358337, -0.06512856483459473, -0.03064330294728279, 0.13343846797943115, -9.548238449497148e-05, -0.16973040997982025, 0.22089488804340363, 0.09568934887647629, -0.059793610125780106, 0.11528661847114563, 0.08595354110002518, -0.0024158682208508253, 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Bring him here without delay.' Despatched by Dhritarashtra, the messenger went to Kshatri and said, 'O thou of great wisdom, our lord the mighty king desireth to see thee.' Thus addressed, Vidura (set out and) coming to the palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.' Thereupon the orderly went to Dhritarashtra, and said, O, foremost of kings, Vidura is here at thy command. He wisheth to behold thy feet. Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura.' The orderly then went out and spoke unto Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king says that he is never unwilling to see thee.' ""Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura said with joined hands unto that ruler of men who was then plunged in thought, 'O thou of great wisdom, I am Vidura, arrived here at thy command. If there is anything to be done, here I am, command me!' ""Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away after rebuking me. Tomorrow he will deliver, in the midst of the court, Ajatasatru's message. I have not been able today to ascertain what the message is of the Kuru hero. Therefore, my body is burning, and that hath produced sleeplessness. Tell us what may be good for a person that is sleepless and burning. Thou art, O child, versed in both religion and profit. Ever since, Sanjaya hath returned from the Pandavas, my heart knoweth no peace. Filled with anxiety about what he may deliver, all my senses have been disordered'. ""Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that hath lost all his wealth, him that hath failed to achieve success, and him also that is weak and hath been attacked by a strong person. I hope, O king, that none of these grave calamities have overtaken thee. I hope, thou dost not grieve, coveting the wealth of others.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXIII ""Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then) said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here without delay.' Despatched by Dhritarashtra, the messenger went to Kshatri and said, 'O thou of great wisdom, our lord the mighty king desireth to see thee.' Thus addressed, Vidura (set out and) coming to the palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.' Thereupon the orderly went to Dhritarashtra, and said, O, foremost of kings, Vidura is here at thy command. He wisheth to behold thy feet. Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let Vidura of great wisdom and foresight enter. I am never unwilling or unprepared to see Vidura.' The orderly then went out and spoke unto Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king says that he is never unwilling to see thee.' ""Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura said with joined hands unto that ruler of men who was then plunged in thought, 'O thou of great wisdom, I am Vidura, arrived here at thy command. If there is anything to be done, here I am, command me!' ""Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away after rebuking me. Tomorrow he will deliver, in the midst of the court, Ajatasatru's message. I have not been able today to ascertain what the message is of the Kuru hero. Therefore, my body is burning, and that hath produced sleeplessness. Tell us what may be good for a person that is sleepless and burning. Thou art, O child, versed in both religion and profit. Ever since, Sanjaya hath returned from the Pandavas, my heart knoweth no peace. Filled with anxiety about what he may deliver, all my senses have been disordered'. ""Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that hath lost all his wealth, him that hath failed to achieve success, and him also that is weak and hath been attacked by a strong person. I hope, O king, that none of these grave calamities have overtaken thee. I hope, thou dost not grieve, coveting the wealth of others.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Dhritarashtra summon Vidura, and what was the reason for his sleeplessness and anxiety? Answer 1: King Dhritarashtra summoned Vidura because he was deeply troubled by Sanjaya's return and the impending message from the Kuru hero Ajatasatru (Yudhishthira). He was sleepless and anxious about the contents of the message and sought Vidura's advice on how to cope with his restlessness. Vidura, in response, expressed concern for the king's well-being. Reference 1: ""Therefore, my body is burning, and that hath produced sleeplessness... Filled with anxiety about what he may deliver, all my senses have been disordered.""","[0.2965996265411377, -0.25824373960494995, -0.2788254916667938, 0.20991644263267517, 0.3544856607913971, -0.17701120674610138, -0.0006606763927266002, 0.3173077702522278, -0.1325819194316864, 0.12928591668605804, -0.03639061376452446, 0.012937924824655056, 0.3333999514579773, -0.610007643699646, 0.28393328189849854, -0.08919255435466766, 0.008449118584394455, -0.0714007318019867, 0.04827383533120155, 0.03698428347706795, -0.029957814142107964, 0.15613007545471191, -0.09227345883846283, 0.41114547848701477, -0.06839074939489365, -0.1911475956439972, 0.13125677406787872, 0.4909208416938782, -0.11265990138053894, -0.45310845971107483, 0.046684205532073975, -0.13608819246292114, -0.10615808516740799, 0.17613962292671204, -9.991934348363429e-05, -0.05595055967569351, 0.18029069900512695, -0.031242216005921364, 0.01579158939421177, 0.22055251896381378, 0.16132183372974396, -0.14752669632434845, 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-0.46060946583747864, -0.2687182128429413, 0.4988284111022949, 0.3238338828086853, -0.07504311203956604, 0.014624811708927155, 0.23044773936271667, 0.060723792761564255, -0.05358796939253807, -0.5437520146369934, -0.13042709231376648, 0.11975891143083572, -0.11951647698879242, -0.17266401648521423, 0.29766449332237244, -0.06010168790817261, 0.20727111399173737, -0.06801934540271759, -0.017809437587857246, 0.27430468797683716, 0.01882084645330906, -0.3926931917667389, -0.27486109733581543]" 1527,Book05_039,909,1647,276,367,"Section XXXIX ""Dhritarashtra said, 'Man is not the disposer of either his prosperity or adversity. He is like a wooden doll moved by strings. Indeed, the Creator hath made man subject to Destiny. Go on telling me, I am attentive to what thou sayest.' ""Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati himself incurreth reproach and the charge of ignorance, one becometh agreeable by gift, another by sweet words, a third by the force of incantation and drugs. He, however, that is naturally agreeable, always remaineth so. He that is hated by another is never regarded by that other as honest or intelligent or wise. One attributeth everything good to him one loveth; and everything evil to him one hateth. O king, as soon as Duryodhana was born I told thee,--thou shouldst abandon this one son, for by abandoning him thou wouldst secure the prosperity of thy hundred sons,--and by keeping him, destruction would overtake thy hundred sons, that gain should never be regarded highly which leadeth to loss. On the other hand, that loss even should be regarded highly which would bring on gain. That is no loss, O king, which bringeth on gain. That, however, should be reckoned as loss which is certain to bring about greater losses still. Some become eminent in consequence of good qualities; others become so in consequence of wealth. Avoid them, O Dhritarashtra, that are eminent in wealth but destitute of good qualities!' ""Dhritarashtra said, 'All that you sayest is approved by the wise and is for my future good. I dare not, however, abandon my son. It is well-known that where there is righteousness there is victory.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XXXIX ""Dhritarashtra said, 'Man is not the disposer of either his prosperity or adversity. He is like a wooden doll moved by strings. Indeed, the Creator hath made man subject to Destiny. Go on telling me, I am attentive to what thou sayest.' ""Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati himself incurreth reproach and the charge of ignorance, one becometh agreeable by gift, another by sweet words, a third by the force of incantation and drugs. He, however, that is naturally agreeable, always remaineth so. He that is hated by another is never regarded by that other as honest or intelligent or wise. One attributeth everything good to him one loveth; and everything evil to him one hateth. O king, as soon as Duryodhana was born I told thee,--thou shouldst abandon this one son, for by abandoning him thou wouldst secure the prosperity of thy hundred sons,--and by keeping him, destruction would overtake thy hundred sons, that gain should never be regarded highly which leadeth to loss. On the other hand, that loss even should be regarded highly which would bring on gain. That is no loss, O king, which bringeth on gain. That, however, should be reckoned as loss which is certain to bring about greater losses still. Some become eminent in consequence of good qualities; others become so in consequence of wealth. Avoid them, O Dhritarashtra, that are eminent in wealth but destitute of good qualities!' ""Dhritarashtra said, 'All that you sayest is approved by the wise and is for my future good. I dare not, however, abandon my son. It is well-known that where there is righteousness there is victory.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Vidura advise King Dhritarashtra to abandon his son Duryodhana? Answer 1: Vidura advised King Dhritarashtra to abandon Duryodhana because he believed that Duryodhana's presence would lead to the destruction of Dhritarashtra's hundred other sons. He considered it a strategic move to secure the prosperity and well-being of the entire Kuru lineage. Reference 1: ""O king, as soon as Duryodhana was born I told thee,--thou shouldst abandon this one son, for by abandoning him thou wouldst secure the prosperity of thy hundred sons,--and by keeping him, destruction would overtake thy hundred sons...""","[0.13788262009620667, -0.11831140518188477, -0.3233429193496704, 0.25136810541152954, 0.4833965599536896, -0.31714361906051636, -0.24532747268676758, 0.14289653301239014, -0.1827356070280075, 0.17055170238018036, -0.05058688670396805, 0.3486618101596832, 0.16795983910560608, -0.5021390914916992, 0.09686269611120224, -0.22936590015888214, 0.006017348729074001, 0.1937824934720993, -0.18470236659049988, 0.05002966150641441, -0.09352027624845505, 0.21098847687244415, -0.1614193171262741, 0.24334117770195007, 0.15693649649620056, 0.02814543806016445, 0.4159226715564728, 0.5834887027740479, -0.21068429946899414, -0.3903433084487915, 0.18825316429138184, -0.08548953384160995, -0.021349849179387093, 0.33357661962509155, -9.683900862000883e-05, 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thee. The discourse is, indeed, charming.' ""Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy, hath said that there is no Death,--that foremost of all intelligent persons,--will expound to thee all the doubts, in thy mind, both expressed and unexpressed.' ""Dhritarashtra said, 'Dost thou not know what that immortal Rishi will say unto me? O Vidura, do thou say it, if indeed, thou hast that degree of wisdom.' ""Vidura said, 'I am born in the Sudra order and, therefore, do not venture to say more than what I have already said. The understanding, however, of that Rishi leading a life of celibacy, is regarded by me to be infinite. He that is a Brahmana by birth, by discoursing on even the profoundest mysteries, never incureth the censure of the gods. It is for this alone that I do not discourse to thee, upon the subject.' ""Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can meet with that ancient and immortal one?' ""Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid vows. And knowing that he was thought of, the Rishi, O Bharata, showed himself there. Vidura then received him with the rites prescribed by ordinance. And when, having rested a while, the Rishi was seated at his ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It behoveth thee, therefore, to expound it, so that listening to thy discourse, this chief of men may tide over all this sorrows, and to that gain and loss, what is agreeable and what disagreeable, decrepitude and death, fright and jealously, hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease and increase may all be borne by him!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section XLI (Sanat-sujata Parva) ""Dhritarashtra said, 'If there is anything still left unsaid by thee, O Vidura, say it then, as I am ready to listen to thee. The discourse is, indeed, charming.' ""Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy, hath said that there is no Death,--that foremost of all intelligent persons,--will expound to thee all the doubts, in thy mind, both expressed and unexpressed.' ""Dhritarashtra said, 'Dost thou not know what that immortal Rishi will say unto me? O Vidura, do thou say it, if indeed, thou hast that degree of wisdom.' ""Vidura said, 'I am born in the Sudra order and, therefore, do not venture to say more than what I have already said. The understanding, however, of that Rishi leading a life of celibacy, is regarded by me to be infinite. He that is a Brahmana by birth, by discoursing on even the profoundest mysteries, never incureth the censure of the gods. It is for this alone that I do not discourse to thee, upon the subject.' ""Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can meet with that ancient and immortal one?' ""Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid vows. And knowing that he was thought of, the Rishi, O Bharata, showed himself there. Vidura then received him with the rites prescribed by ordinance. And when, having rested a while, the Rishi was seated at his ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It behoveth thee, therefore, to expound it, so that listening to thy discourse, this chief of men may tide over all this sorrows, and to that gain and loss, what is agreeable and what disagreeable, decrepitude and death, fright and jealously, hunger and thirst, pride and prosperity, dislike, sleep, lust and wrath, and decrease and increase may all be borne by him!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What doubt in Dhritarashtra's mind did Vidura want the Rishi Sanat-sujata to explain? Answer 1: Vidura wanted the Rishi Sanat-sujata to explain the doubt in Dhritarashtra's mind regarding various aspects of life, including gain and loss, pleasure and pain, decrepitude and death, and many other experiences. He sought the Rishi's wisdom to help Dhritarashtra overcome his sorrows and challenges. Reference 1: ""O illustrious one, there is a doubt in Dhritarashtra's mind which is incapable of being explained away by me. It behoveth thee, therefore, to expound it...""","[0.34485727548599243, -0.19024749100208282, -0.2362169772386551, 0.06956356763839722, 0.37046435475349426, -0.2597651779651642, -0.2169095277786255, 0.34832215309143066, -0.04680677503347397, 0.18603107333183289, -0.09260720759630203, 0.006562305148690939, 0.3116231858730316, -0.4406203627586365, 0.10603968799114227, -0.13804809749126434, -0.10505417734384537, 0.25263887643814087, 0.12383396923542023, -0.00013264799781609327, -0.2963111102581024, 0.05717404559254646, -0.0944715216755867, 0.11644060909748077, 0.26116034388542175, 0.09716656059026718, 0.30370092391967773, 0.5053512454032898, -0.21368937194347382, -0.4414634704589844, 0.07581663131713867, -0.07067517936229706, 0.01925653964281082, 0.2861269414424896, -9.897010022541508e-05, 0.040412336587905884, 0.13493476808071136, -0.09388269484043121, -0.13820873200893402, 0.0308146383613348, -0.2427915781736374, 0.29639896750450134, -0.09444377571344376, -0.19088153541088104, 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Do not entertain the least fear. All those rulers of the earth, who, courted by Dhritarashtra's son, will become in that fierce encounter target of showers of weapons,--indeed, I alone will encounter all those angry kings assembled together with their relatives, like a whale seizing little fishes from the water. Bhishma and Drona and Kripa and Karna and Drona's son and Salya and Suyodhana,--them all I withstand, like the bank resisting the swelling sea.' Unto him saying thus, the virtuous king Yudhishthira said, 'The Panchalas and the Pandavas wholly depend upon thy prowess and steadiness. Rescue us safely from the war. I know, O mighty-armed one, that thou art firm in the duties of the Kshatriya order. Thou art, indeed, quite competent to smite alone the Kauravas. When the latter, eager for fight, will stand before us, what thou, O repressor of foes, wilt arrange, will certainly be for our good. Even this is the opinion of those acquainted with the scriptures, that the hero, who, displaying his prowess, relieth those that after the rout run away from the battle-field, seeking for protection, is to be bought with a thousand. Thou, O bull among men, art brave, mighty, and powerful. Without doubt, thou art that deliverer of those that are over-powered with fear on the field of battle.' And when the righteous Yudhishthira the son of Kunti said this, Dhrishtadyumna fearlessly addressed me in these words, 'Go thou, O Suta, without delay, and say unto all those that have come to fight for Duryodhana, say unto the Kurus of the Pratipa dynasty with the Vahlikas, the son of Saradwata and Karna and Drona, and Drona's son, and Jayadratha, and Dussasana, and Vikarna and king Duryodhana, and Bhishma,--Do not suffer yourselves to be slain by Arjuna, who is protected by the celestials. Before that happens, let some good man approach Yudhishthira and entreat that son of Pandu, that best of men, to accept the kingdom (surrendered by them) without delay. There is no warrior on the earth like unto Savyasachin, son of Pandu, of prowess incapable of being baffled. The celestial car of the holder of Gandiva is protected by the very gods. He is incapable of being vanquished by human beings. Do not, therefore, bend your mind to war!'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Sanjaya said, 'O Bharata, Dhrishtadyumna is always urging the Pandavas to war, saying, 'Fight ye, best among the Bharatas. Do not entertain the least fear. All those rulers of the earth, who, courted by Dhritarashtra's son, will become in that fierce encounter target of showers of weapons,--indeed, I alone will encounter all those angry kings assembled together with their relatives, like a whale seizing little fishes from the water. Bhishma and Drona and Kripa and Karna and Drona's son and Salya and Suyodhana,--them all I withstand, like the bank resisting the swelling sea.' Unto him saying thus, the virtuous king Yudhishthira said, 'The Panchalas and the Pandavas wholly depend upon thy prowess and steadiness. Rescue us safely from the war. I know, O mighty-armed one, that thou art firm in the duties of the Kshatriya order. Thou art, indeed, quite competent to smite alone the Kauravas. When the latter, eager for fight, will stand before us, what thou, O repressor of foes, wilt arrange, will certainly be for our good. Even this is the opinion of those acquainted with the scriptures, that the hero, who, displaying his prowess, relieth those that after the rout run away from the battle-field, seeking for protection, is to be bought with a thousand. Thou, O bull among men, art brave, mighty, and powerful. Without doubt, thou art that deliverer of those that are over-powered with fear on the field of battle.' And when the righteous Yudhishthira the son of Kunti said this, Dhrishtadyumna fearlessly addressed me in these words, 'Go thou, O Suta, without delay, and say unto all those that have come to fight for Duryodhana, say unto the Kurus of the Pratipa dynasty with the Vahlikas, the son of Saradwata and Karna and Drona, and Drona's son, and Jayadratha, and Dussasana, and Vikarna and king Duryodhana, and Bhishma,--Do not suffer yourselves to be slain by Arjuna, who is protected by the celestials. Before that happens, let some good man approach Yudhishthira and entreat that son of Pandu, that best of men, to accept the kingdom (surrendered by them) without delay. There is no warrior on the earth like unto Savyasachin, son of Pandu, of prowess incapable of being baffled. The celestial car of the holder of Gandiva is protected by the very gods. He is incapable of being vanquished by human beings. Do not, therefore, bend your mind to war!'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did Dhrishtadyumna advise Sanjaya to go and deliver a message to the Kaurava warriors, including Bhishma, Drona, Karna, and others? Answer 1: Dhrishtadyumna advised Sanjaya to deliver a message to the Kaurava warriors, urging them not to engage in battle with Arjuna. He believed that Arjuna's prowess was protected by the celestials, making him invincible to human opponents. Dhrishtadyumna wanted to prevent unnecessary bloodshed and suggested that they should approach Yudhishthira and offer to surrender the kingdom to avoid conflict. Reference 1: ""Go thou, O Suta, without delay, and say unto all those that have come to fight for Duryodhana... Do not suffer yourselves to be slain by Arjuna, who is protected by the celestials. Before that happens, let some good man approach Yudhishthira and entreat that son of Pandu, that best of men, to accept the kingdom (surrendered by them) without delay.""","[0.22469249367713928, -0.25277838110923767, -0.29144448041915894, 0.11133958399295807, 0.4164072275161743, -0.1881086826324463, 0.15240615606307983, 0.1755799800157547, -0.26109904050827026, 0.09688922017812729, -0.056501708924770355, 0.027498245239257812, 0.21184141933918, -0.38118991255760193, 0.0710207149386406, -0.1726481318473816, -0.00891041662544012, -0.07638254016637802, 0.08342591673135757, 0.17011718451976776, -0.11308004707098007, 0.07880449295043945, 0.08268358558416367, 0.21039623022079468, -0.08955621719360352, -0.20121976733207703, 0.03953409194946289, 0.2874400317668915, -0.13704641163349152, -0.5741156339645386, 0.2449546754360199, -0.23369985818862915, 0.12633655965328217, 0.15335962176322937, -9.933690307661891e-05, -0.08202308416366577, 0.2979546785354614, 0.09989291429519653, -0.091701440513134, 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And after all the kings of the earth had retired, king Dhritarashtra, who always followed the counsels of his son from affection, wishing success to the assembled kings, began to enquire in secret of Sanjaya about the resolve of his own party, and of the Pandavas who were hostile to him. And Dhritarashtra said, 'Tell me truly, O son of Gavalgana, in what consists the strength and weakness of our own host, Minutely acquainted as thou art with the affairs of the Pandavas, tell me in what lies their superiority and in what, their inferiority. Thou are fully conversant with the strength of both parties, Thou knowest all things, and art well-versed in all matters of virtue and profit. Asked by me, O Sanjaya, say which of the parties, when engaged in battle, will perish?' ""Sanjaya said, 'I will not say anything to thee in secret, O king, for then thou mayst entertain ill-feelings towards me. Bring thou hither, O Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant with morality, of keen perception, and capable of arriving at the truth, they will remove any ill-feelings thou mayst cherish against me. In their presence, O king, I will tell thee everything about the intensions of Kesava and Partha.' ""Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both Gandhari and Vyasa to be brought there. And introduced by Vidura they entered the court without delay. And understanding the intentions of both Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said, 'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he desireth to know. Tell him truly all that thou knowest about Vasudeva and Arjuna.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXVII ""Vaisampayana said, 'When Duryodhana, the son of Dhritarashtra, showed little regard for the words spoken by Sanjaya, and when the rest remained silent, the assembled kings rose up and retired. And after all the kings of the earth had retired, king Dhritarashtra, who always followed the counsels of his son from affection, wishing success to the assembled kings, began to enquire in secret of Sanjaya about the resolve of his own party, and of the Pandavas who were hostile to him. And Dhritarashtra said, 'Tell me truly, O son of Gavalgana, in what consists the strength and weakness of our own host, Minutely acquainted as thou art with the affairs of the Pandavas, tell me in what lies their superiority and in what, their inferiority. Thou are fully conversant with the strength of both parties, Thou knowest all things, and art well-versed in all matters of virtue and profit. Asked by me, O Sanjaya, say which of the parties, when engaged in battle, will perish?' ""Sanjaya said, 'I will not say anything to thee in secret, O king, for then thou mayst entertain ill-feelings towards me. Bring thou hither, O Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant with morality, of keen perception, and capable of arriving at the truth, they will remove any ill-feelings thou mayst cherish against me. In their presence, O king, I will tell thee everything about the intensions of Kesava and Partha.' ""Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both Gandhari and Vyasa to be brought there. And introduced by Vidura they entered the court without delay. And understanding the intentions of both Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said, 'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he desireth to know. Tell him truly all that thou knowest about Vasudeva and Arjuna.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Why did King Dhritarashtra seek Sanjaya's insights into the strength and weaknesses of both their own party and the Pandavas' army? Answer 1: King Dhritarashtra sought Sanjaya's insights to understand the relative strengths and weaknesses of their own party (the Kauravas) and the Pandavas in preparation for the impending battle. He wanted to make informed decisions and gain clarity on the prospects of both sides in the conflict. Reference 1: ""Tell me truly, O son of Gavalgana, in what consists the strength and weakness of our own host... Asked by me, O Sanjaya, say which of the parties, when engaged in battle, will perish?""","[0.27981555461883545, -0.2701881229877472, -0.3116394877433777, 0.5226215124130249, 0.13278701901435852, -0.16734658181667328, -0.05877305194735527, 0.2748469412326813, -0.5036426186561584, 0.054204657673835754, -0.21951588988304138, 0.16489894688129425, 0.42647120356559753, -0.5352209210395813, 0.09779062122106552, -0.1909952610731125, 0.05715396627783775, 0.14033609628677368, -0.14595061540603638, -0.04908495023846626, 0.026450423523783684, 0.013252869248390198, -0.1733947992324829, 0.16251783072948456, 0.06072980538010597, -0.05084916576743126, 0.03015919402241707, 0.5842483639717102, -0.2511001229286194, -0.4197435975074768, 0.012902908958494663, -0.15786558389663696, 0.022003214806318283, -0.037805575877428055, -0.0001006807287922129, -0.06168251112103462, 0.19438019394874573, -0.0022435327991843224, -0.0832943320274353, 0.3646072447299957, -0.05967588350176811, -0.03317442536354065, 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O lord, the discus owned by Vasudeva, of abundant energy, occupieth a space full five cubits in diameter, is capable also of being hurled at the foe (in forms large or small) according to the will of the wielder himself, and it dependeth on illusion. Always conspicuous by its effulgence, it is invisible to the Kurus; and in ascertaining the strength or weakness of the Pandavas, that discus offers the best ground. Indeed, that scion of Madhu's race, endued with great might, vanquished with an effort and in seeming playfulness the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of Chedis. Possessed of divinity and of soul superior to everything, that most exalted of male beings can, by his will alone, bring the earth, firmament, and heaven under his control. Thou askest me repeatedly, O king, about the Pandavas for knowing their strength and weakness. Listen now to all that in brief. If the whole universe be placed on one scale and Janardana on the other, even then Janardana will outweigh the entire universe. Janardana, at his pleasure, can reduce the universe to ashes, but the entire universe is incapable of reducing Janardana to ashes. Wherever there is truthfulness, wherever virtue, wherever modesty, wherever simplicity, even there is Govinda. And thither where Krishna is, success must be. That soul of all creatures, most exalted of male beings, Janardana, guideth, as if in sport, the entire earth, the firmament, and the heaven. Making the Pandavas the indirect means, and beguiling the whole world. Janardana wisheth to blast thy wicked sons that are all addicted to sin. Endued with divine attributes, Kesava, by the power of his soul causeth the wheel of Time, the wheel of the Universe, and the wheel of the Yuga, to revolve incessantly. And I tell thee truly that glorious Being is alone the Lord of Time, of Death, and of this Universe of mobile and immobile objects. That great ascetic Hari, though the Lord of the whole Universe, still betaketh himself to work, like a humble labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid of His illusion. Those men, however, that have attained to Him are not deceived.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXVIII ""Sanjaya said, 'Those adorable bowmen, Arjuna and Vasudeva, who are perfectly equal unto each other in respect of their godlike nature, have taken their births of their own will. O lord, the discus owned by Vasudeva, of abundant energy, occupieth a space full five cubits in diameter, is capable also of being hurled at the foe (in forms large or small) according to the will of the wielder himself, and it dependeth on illusion. Always conspicuous by its effulgence, it is invisible to the Kurus; and in ascertaining the strength or weakness of the Pandavas, that discus offers the best ground. Indeed, that scion of Madhu's race, endued with great might, vanquished with an effort and in seeming playfulness the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of Chedis. Possessed of divinity and of soul superior to everything, that most exalted of male beings can, by his will alone, bring the earth, firmament, and heaven under his control. Thou askest me repeatedly, O king, about the Pandavas for knowing their strength and weakness. Listen now to all that in brief. If the whole universe be placed on one scale and Janardana on the other, even then Janardana will outweigh the entire universe. Janardana, at his pleasure, can reduce the universe to ashes, but the entire universe is incapable of reducing Janardana to ashes. Wherever there is truthfulness, wherever virtue, wherever modesty, wherever simplicity, even there is Govinda. And thither where Krishna is, success must be. That soul of all creatures, most exalted of male beings, Janardana, guideth, as if in sport, the entire earth, the firmament, and the heaven. Making the Pandavas the indirect means, and beguiling the whole world. Janardana wisheth to blast thy wicked sons that are all addicted to sin. Endued with divine attributes, Kesava, by the power of his soul causeth the wheel of Time, the wheel of the Universe, and the wheel of the Yuga, to revolve incessantly. And I tell thee truly that glorious Being is alone the Lord of Time, of Death, and of this Universe of mobile and immobile objects. That great ascetic Hari, though the Lord of the whole Universe, still betaketh himself to work, like a humble labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid of His illusion. Those men, however, that have attained to Him are not deceived.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How does Sanjaya describe the divine attributes and power of Lord Krishna (Vasudeva)? Answer 1: Sanjaya describes Lord Krishna (Vasudeva) as a divine being of immense power and significance. He explains that Lord Krishna's discus, which can change its size and form at his will, is a symbol of his incredible might. He emphasizes that even the entire universe, when compared to Lord Krishna, appears insignificant, as Lord Krishna can easily control and surpass it. Sanjaya also highlights Lord Krishna's role in guiding and influencing the Pandavas, indicating that where Lord Krishna is present, success follows. Reference 1: ""Listen now to all that in brief... That great ascetic Hari, though the Lord of the whole Universe, still betaketh himself to work, like a humble labourer that tilleth the fields.""","[0.1471000611782074, -0.3033107817173004, -0.2858438789844513, 0.2268541008234024, 0.4361168146133423, 0.009241047315299511, -0.019265905022621155, 0.21970659494400024, -0.361993670463562, 0.209798663854599, -0.14475619792938232, 0.04832805320620537, 0.08532918989658356, -0.2171563357114792, 0.33319002389907837, -0.3269946575164795, -0.08385757356882095, 0.10241856426000595, -0.4335084557533264, -0.07730095833539963, -0.14802519977092743, 0.07209238409996033, -0.13906143605709076, 0.1394158899784088, 0.0580231212079525, -0.08653537929058075, 0.10447202622890472, 0.37131571769714355, -0.3665499985218048, -0.4538787603378296, 0.06938590109348297, -0.15924173593521118, -0.10100704431533813, 0.18426907062530518, -0.00010118343925569206, -0.16147364675998688, 0.2545044720172882, 0.03392406553030014, -0.12556996941566467, 0.4413173794746399, 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0.07946908473968506, 0.04962070286273956, -0.15697525441646576, 0.23898594081401825, -0.03192165866494179, -0.11994361132383347, -0.44270241260528564, -0.1489628702402115, 0.5375605821609497, 0.12358324974775314, -0.05521121248602867, -0.05841990187764168, 0.1983616054058075, 0.3749389052391052, -0.12441019713878632, -0.45805856585502625, -0.09328776597976685, 0.14255917072296143, 0.02055279165506363, -0.28231704235076904, 0.5756828784942627, -0.2589583098888397, 0.08528924733400345, -0.009980353526771069, -0.120423823595047, 0.0778006762266159, 0.000578553881496191, -0.1335102617740631, -0.2621710002422333]" 1532,Book05_071,949,1628,269,358,"Section LXXI ""Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will behold before them that Vasudeva whose body endued with great beauty shineth with effulgence, illuminating the cardinal and subsidiary points of the compass; who will give utterance to words that will be listened to with respect by the Bharatas,--words that are auspicious to the Srinjayas, acceptable, by those desirous of prosperity, faultless in every respect, and unacceptable by those that are doomed to death; who is full of high resolves, eternal, possessed of unrivalled heroism, who is the bull of the Yadavas and their leader, and who is the slayer and awe-inspirer of all foes, and who is the destroyer of the fame of every enemy? The assembled Kauravas will behold that high-souled and adorable One, that slayer of foes, that chief of the Vrishnis, uttering words full of kindness, and fascinating all of my party. I put myself in the hand of that Eternal one, that Rishi endued with knowledge of Self, that ocean of eloquence, that Being who is easily attainable by ascetics, that bird called Arishta furnished with beautiful wings, that destroyer of creatures, that refuge of the universe; that one of a thousand heads, that Creator and Destroyer of all things, that Ancient one, that one without beginning, middle, or end, that one of infinite achievements, that cause of the Prime seed, that unborn one, that Eternity's self, that highest of the high, that Creator of the three worlds, that Author of gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons and rulers of men, that younger brother of Indra.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXI ""Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will behold before them that Vasudeva whose body endued with great beauty shineth with effulgence, illuminating the cardinal and subsidiary points of the compass; who will give utterance to words that will be listened to with respect by the Bharatas,--words that are auspicious to the Srinjayas, acceptable, by those desirous of prosperity, faultless in every respect, and unacceptable by those that are doomed to death; who is full of high resolves, eternal, possessed of unrivalled heroism, who is the bull of the Yadavas and their leader, and who is the slayer and awe-inspirer of all foes, and who is the destroyer of the fame of every enemy? The assembled Kauravas will behold that high-souled and adorable One, that slayer of foes, that chief of the Vrishnis, uttering words full of kindness, and fascinating all of my party. I put myself in the hand of that Eternal one, that Rishi endued with knowledge of Self, that ocean of eloquence, that Being who is easily attainable by ascetics, that bird called Arishta furnished with beautiful wings, that destroyer of creatures, that refuge of the universe; that one of a thousand heads, that Creator and Destroyer of all things, that Ancient one, that one without beginning, middle, or end, that one of infinite achievements, that cause of the Prime seed, that unborn one, that Eternity's self, that highest of the high, that Creator of the three worlds, that Author of gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons and rulers of men, that younger brother of Indra.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: In this passage, how does Dhritarashtra describe Lord Krishna (Vasudeva)? Answer 1: Dhritarashtra describes Lord Krishna (Vasudeva) as a divine and radiant being whose beauty illuminates all directions. He expresses envy for those who will have the privilege of seeing Lord Krishna. Dhritarashtra emphasizes Lord Krishna's auspicious words that will be respected by the Bharatas and bring prosperity, as well as his unrivaled heroism and leadership among the Yadavas. He regards Lord Krishna as the destroyer of enemies' fame and the refuge of the universe. Dhritarashtra also acknowledges Lord Krishna's divine and eternal nature, describing him as the Creator and Destroyer of all things, the Ancient one, and the cause of the Prime seed. Reference 1: ""Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight... that one without beginning, middle, or end, that one of infinite achievements, that cause of the Prime seed, that unborn one, that Eternity's self, that highest of the high, that Creator of the three worlds, that Author of gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons and rulers of men, that younger brother of Indra.'""","[-0.05029844120144844, -0.4022337794303894, -0.2933628261089325, 0.30382347106933594, 0.34659475088119507, -0.13939699530601501, -0.30484384298324585, 0.1789400726556778, -0.29235556721687317, 0.249555766582489, -0.13736103475093842, 0.2962369918823242, 0.18914462625980377, -0.5386195778846741, 0.19875313341617584, -0.19558367133140564, 0.10011079907417297, 0.16515737771987915, -0.44976136088371277, 0.025037549436092377, -0.14154236018657684, 0.17492938041687012, -0.0854184553027153, 0.06973926723003387, 0.02259625680744648, 0.07734547555446625, 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1533,Book05_072,952,810,147,196,"""Yudhishthira said, 'Do, O Krishna, as it pleaseth thee. Blessed be thou, go then to the Kurus. I hope to behold thee return successful and prosperous. Going unto the Kurus, make thou, O Lord, such a peace that all the sons of Bharata may live together with cheerful hearts and contentedly. Thou art our brother and friend, dear to me as much as to Vibhatsu. Such hath been our intimacy with thee that we apprehend no neglect of our interest from thee. Go thou, there for our good. Thou knowest us, thou knowest our antagonists, thou knowest what our purposes are, and thou knowest also what to say. Thou wilt, O Krishna, say unto Suyodhana such words as are for our benefit. Whether peace is to be established by (apparent) sin or by any other means, O Kesava, speak such words as may prove beneficial to us.' ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: ""Yudhishthira said, 'Do, O Krishna, as it pleaseth thee. Blessed be thou, go then to the Kurus. I hope to behold thee return successful and prosperous. Going unto the Kurus, make thou, O Lord, such a peace that all the sons of Bharata may live together with cheerful hearts and contentedly. Thou art our brother and friend, dear to me as much as to Vibhatsu. Such hath been our intimacy with thee that we apprehend no neglect of our interest from thee. Go thou, there for our good. Thou knowest us, thou knowest our antagonists, thou knowest what our purposes are, and thou knowest also what to say. Thou wilt, O Krishna, say unto Suyodhana such words as are for our benefit. Whether peace is to be established by (apparent) sin or by any other means, O Kesava, speak such words as may prove beneficial to us.' Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What does Yudhishthira request of Krishna in this passage? Answer 1: Yudhishthira requests Krishna to go to the Kurus and work towards establishing peace. He hopes that Krishna will negotiate a peace agreement with the Kuru princes, ensuring that all the sons of Bharata can live together harmoniously. Yudhishthira expresses confidence in Krishna's ability to understand their interests, know their adversaries, and choose the right words to achieve a beneficial outcome. Reference 1: ""Yudhishthira said, 'Do, O Krishna, as it pleaseth thee... speak such words as may prove beneficial to us.'""","[0.2968900203704834, -0.13646650314331055, -0.17187441885471344, 0.00950184278190136, 0.23985227942466736, -0.304341584444046, -0.09188003838062286, 0.13568547368049622, 0.05575968697667122, 0.18606017529964447, -0.04561550170183182, 0.11474805325269699, 0.284411758184433, -0.342786580324173, -0.23716512322425842, -0.38424015045166016, 0.008852417580783367, 0.38545000553131104, -0.0018555526621639729, 0.12264125049114227, -0.3029855191707611, 0.21898452937602997, 0.032305631786584854, 0.13247573375701904, -0.24496103823184967, -0.4024154543876648, 0.085840605199337, 0.41709795594215393, -0.3191428780555725, -0.01973184570670128, 0.06884660571813583, -0.09453707188367844, -0.06749726086854935, 0.09414315968751907, -9.758305532159284e-05, 0.024802420288324356, 0.5228509902954102, 0.011626584455370903, -0.13927306234836578, -0.00792370829731226, 0.2618345320224762, 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Even if the Kauravas express their desire for peace with the Pandavas, still, O thou of Dasarha's race, provoke thou a war with them. Having seen, O Krishna, the princess of Panchala brought in that plight into the midst of the assembly, how can my wrath be appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and Arjuna and king Yudhishthira the just are disposed to be virtuous, abandoning virtue I desire an encounter with Duryodhana in battle.' ""Satyaki said, 'The high-souled Sahadeva, O thou of mighty arms, hath spoken the truth. The rage I feel towards Duryodhana can be appeased only by his death. Dost thou not remember the rage thou too hadst felt upon beholding in the woods the distressed Pandavas clad in rags and deer-skins? Therefore, O foremost of men, all the warriors assembled here unanimously subscribe to what the heroic son of Madri, fierce in battle, hath said!' ""Vaisampayana continued, 'At these words of the high-souled Yuyudhana, a leonine roar was set up by all the warriors assembled there. And all the heroes, highly applauding those words of Satyaki, praised him, saying, 'Excellent! Excellent!' And anxious to fight, they all began to express their joy.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section LXXXI ""Sahadeva said, 'What hath been said by the king is, indeed, eternal virtue, but thou, O chastiser of foes, shouldst act, in such a way that war may certainly happen. Even if the Kauravas express their desire for peace with the Pandavas, still, O thou of Dasarha's race, provoke thou a war with them. Having seen, O Krishna, the princess of Panchala brought in that plight into the midst of the assembly, how can my wrath be appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and Arjuna and king Yudhishthira the just are disposed to be virtuous, abandoning virtue I desire an encounter with Duryodhana in battle.' ""Satyaki said, 'The high-souled Sahadeva, O thou of mighty arms, hath spoken the truth. The rage I feel towards Duryodhana can be appeased only by his death. Dost thou not remember the rage thou too hadst felt upon beholding in the woods the distressed Pandavas clad in rags and deer-skins? Therefore, O foremost of men, all the warriors assembled here unanimously subscribe to what the heroic son of Madri, fierce in battle, hath said!' ""Vaisampayana continued, 'At these words of the high-souled Yuyudhana, a leonine roar was set up by all the warriors assembled there. And all the heroes, highly applauding those words of Satyaki, praised him, saying, 'Excellent! Excellent!' And anxious to fight, they all began to express their joy.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: What is Sahadeva's desire and the reason behind it as mentioned in this passage? Answer 1: Sahadeva desires to provoke a war with the Kauravas, particularly with Duryodhana. His anger is fueled by the mistreatment of the princess of Panchala, Draupadi, in the Kuru assembly. He believes that his wrath can only be appeased through battle and seeks an encounter with Duryodhana. Reference 1: ""What hath been said by the king is, indeed, eternal virtue, but thou, O chastiser of foes, shouldst act, in such a way that war may certainly happen... I desire an encounter with Duryodhana in battle.'""","[0.15935538709163666, -0.3883747458457947, -0.2378125786781311, 0.32772624492645264, 0.3994559943675995, -0.09015295654535294, 0.05844149366021156, 0.09029754996299744, -0.2897323668003082, 0.12817956507205963, -0.20481564104557037, 0.17622104287147522, 0.37055301666259766, -0.3528518080711365, 0.1559021770954132, -0.13193121552467346, 0.04561946168541908, 0.14244243502616882, -0.25100162625312805, 0.0029438664205372334, -0.16161715984344482, 0.07910002768039703, -0.16040199995040894, 0.19642379879951477, -0.19875004887580872, -0.03996109962463379, -0.016046565026044846, 0.44745489954948425, -0.18025074899196625, -0.41236618161201477, 0.28900861740112305, -0.17153306305408478, 0.07182249426841736, 0.07808471471071243, -9.449075150769204e-05, -0.15464842319488525, 0.38340336084365845, -0.018340708687901497, -0.10401645302772522, 0.16338510811328888, 0.08003803342580795, -0.01705898344516754, 0.019053535535931587, -0.1837482899427414, 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0.034342873841524124, 0.3243376910686493, 0.12359406799077988, 0.037489838898181915, -0.2782999575138092, -0.07533258199691772, 0.23952549695968628, -0.08665525913238525, -0.1758459061384201, -0.10582026839256287, 0.4785766303539276, 0.23602552711963654, 0.02615227922797203, -0.22766907513141632, -0.299209862947464, 0.15807712078094482, 0.031663864850997925, -0.20764735341072083, 0.270364910364151, -0.13217400014400482, 0.10531795024871826, -0.24471847712993622, -0.11463526636362076, 0.18236610293388367, 0.3702487349510193, -0.14742979407310486, -0.30789947509765625]" 1535,Book05_090,974,932,148,197,"Thus consoled by Krishna, Kunti, afflicted with grief on account of her sons, but soon dispelling the darkness caused by her temporary loss of understanding, replied unto Janardana, saying, 'Whatever, O mighty-armed one, thou, O slayer of Madhu, regardest as proper to be done, let that be done without sacrificing righteousness, O chastiser of foes, and without the least guile. I know, O Krishna, what the power of thy truth and of thy lineage is. I know also what judgment and what prowess thou bringest to bear upon the accomplishment of whatever concerns thy friends. In our race, thou art Virtue's self, thou art Truth, and thou art the embodiment of ascetic austerities. Thou art the great Brahma, and everything rests on thee. What, therefore, thou hast said must be true.' ""Vaisampayana continued, 'Bidding her farewell and respectfully walking round her, the mighty-armed Govinda then departed for Duryodhana's mansion.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: 'Thus consoled by Krishna, Kunti, afflicted with grief on account of her sons, but soon dispelling the darkness caused by her temporary loss of understanding, replied unto Janardana, saying, 'Whatever, O mighty-armed one, thou, O slayer of Madhu, regardest as proper to be done, let that be done without sacrificing righteousness, O chastiser of foes, and without the least guile. I know, O Krishna, what the power of thy truth and of thy lineage is. I know also what judgment and what prowess thou bringest to bear upon the accomplishment of whatever concerns thy friends. In our race, thou art Virtue's self, thou art Truth, and thou art the embodiment of ascetic austerities. Thou art the great Brahma, and everything rests on thee. What, therefore, thou hast said must be true.' ""Vaisampayana continued, 'Bidding her farewell and respectfully walking round her, the mighty-armed Govinda then departed for Duryodhana's mansion.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: How did Kunti respond to Krishna's counsel regarding the course of action to be taken in the midst of the Kurukshetra conflict? Answer 1: Kunti responded by placing her full trust in Krishna and acknowledging his wisdom, righteousness, and divine nature. She approved of whatever course of action Krishna deemed appropriate, emphasizing the importance of upholding righteousness without any deception. Reference 1: ""Thus consoled by Krishna, Kunti... 'I know, O Krishna, what the power of thy truth and of thy lineage is... What, therefore, thou hast said must be true.'""","[0.2113616168498993, -0.1391368806362152, -0.15397809445858002, 0.24607743322849274, 0.45402124524116516, -0.08286308497190475, -0.04637603834271431, 0.36736157536506653, -0.8688382506370544, 0.12467283010482788, -0.20475351810455322, 0.13458886742591858, 0.2485520988702774, -0.8079773783683777, 0.20347176492214203, -0.12298068404197693, 0.005570976994931698, 0.32400819659233093, -0.22547701001167297, -0.09028326719999313, -0.40635666251182556, 0.11398125439882278, -0.10601615905761719, 0.3214051127433777, 0.014498298056423664, -0.26439931988716125, -0.31036242842674255, 0.6284187436103821, 0.028422757983207703, -0.024799073114991188, -0.020463604480028152, -0.21563492715358734, -0.0656876266002655, -0.06323068588972092, -0.00011066497972933576, -0.17591410875320435, 0.36525672674179077, 0.08114015311002731, -0.3885032534599304, 0.09747898578643799, -0.052735328674316406, -0.0516258180141449, 0.005114997271448374, -0.07123332470655441, 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They all subsist on snakes. They never feel any fatigue in putting forth their prowess, or in making journeys, or in bearing burthens. This race, O charioteer, hath multiplied from the six sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and that prince of birds called Suvala. Born of Kasyapa's line and enhancing the glory of Vinata's race, many winged creatures, the foremost of their species, have by begetting children founded and increased a thousand dynasties of birds, all endued with nobility of blood. All these creatures are endued with great prosperity, have the auspicious whirl called Sreevatsa, possess great wealth, and are inspired with great might. By their acts they may be said to belong to the Kshatriya order, but they are all without any compassion, subsisting as they do on snakes. They never attain to spiritual enlightenment in consequence of their preying on their kinsmen. I will now enumerate the chiefs by their names, listen to me, O Matali. This race is much regarded in consequence of the favour that, is shown to it by Vishnu. They all worship Vishnu, and Vishnu is their protector. Vishnu always dwelleth in their hearts, and Vishnu is their great refuge. These then are their names--Suvarnachuda, Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha, Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa, Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit, Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra, Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka, Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of Garuda that I name dwell in only a single province of this region. I have mentioned those only that have won distinction by might, fame and achievements. If thou likest none here, come, we will go hence, O Matali. I will take thee to another region where thou mayest find an eligible husband for thy daughter.'"" ","Write 1 unique questions, corresponding answers and reference from the below context (do not repeat the context in your response) Text: Section CI ""Narada said, 'This region belongeth to the birds, all of whom possess excellent feathers. They all subsist on snakes. They never feel any fatigue in putting forth their prowess, or in making journeys, or in bearing burthens. This race, O charioteer, hath multiplied from the six sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and that prince of birds called Suvala. Born of Kasyapa's line and enhancing the glory of Vinata's race, many winged creatures, the foremost of their species, have by begetting children founded and increased a thousand dynasties of birds, all endued with nobility of blood. All these creatures are endued with great prosperity, have the auspicious whirl called Sreevatsa, possess great wealth, and are inspired with great might. By their acts they may be said to belong to the Kshatriya order, but they are all without any compassion, subsisting as they do on snakes. They never attain to spiritual enlightenment in consequence of their preying on their kinsmen. I will now enumerate the chiefs by their names, listen to me, O Matali. This race is much regarded in consequence of the favour that, is shown to it by Vishnu. They all worship Vishnu, and Vishnu is their protector. Vishnu always dwelleth in their hearts, and Vishnu is their great refuge. These then are their names--Suvarnachuda, Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha, Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa, Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit, Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra, Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka, Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of Garuda that I name dwell in only a single province of this region. I have mentioned those only that have won distinction by might, fame and achievements. If thou likest none here, come, we will go hence, O Matali. I will take thee to another region where thou mayest find an eligible husband for thy daughter.'"" Follow this template for your answer Question 1. Answer 1. Reference 1. ","Question 1: Can you provide the names of some prominent chiefs belonging to the race of birds that subsist on snakes, as mentioned by Narada? Answer 1: Narada listed several prominent chiefs of the bird race that subsists on snakes, including names like Suvarnachuda, Chandatundaka, Vatavega, Vainateya, Kumara, Hari, and many others. These chiefs are renowned for their might, fame, and achievements. Reference 1: """"I will now enumerate the chiefs by their names... Suvarnachuda, Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha, Animisha, Trirava, Saptarava...""""","[0.08386620879173279, 0.02076539397239685, -0.305626779794693, 0.24893203377723694, 0.36151066422462463, -0.07206273823976517, -0.16849584877490997, 0.17904111742973328, -0.2566589117050171, 0.14063575863838196, -0.22451697289943695, 0.3549596965312958, 0.43214747309684753, -0.4022999107837677, 0.24756018817424774, -0.617552638053894, 0.20345093309879303, 0.03264293074607849, 0.1310780793428421, -0.08441168069839478, -0.3309563398361206, 0.3027130365371704, -0.1451200246810913, 0.2723549008369446, 0.17838820815086365, -0.2521668076515198, 0.17071855068206787, 0.32968080043792725, -0.15590277314186096, -0.5278490781784058, 0.1940668821334839, -0.12990018725395203, -0.010770597495138645, 0.4279433488845825, -0.00010292350634699687, -0.12892603874206543, 0.3306056559085846, -0.08061005920171738, 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