Once the Pandavas had established their magnificent assembly hall, they undertook the grand Rajasuya sacrifice, observing strict vows and rituals. During this time, Arjuna traveled to Dvaraka, where—with the blessing of Krishna, the slayer of Mura—he won the hand of his beloved Subhadra, Krishna’s own sister. Arjuna was then gifted with wondrous treasures: the divine chariot Nandighosha, the peerless bow Gandiva—renowned throughout the three worlds—the supreme quiver that never ran dry of arrows, and a suit of armor that no weapon could pierce. Armed with these celestial gifts, Arjuna, ever the valiant Pandava, joined with Krishna to offer a mighty tribute to the fire-god Jatavedas. With strength and skill, Arjuna conquered kings in every direction, claiming their jewels and treasures, which he joyfully presented to his elder brother Yudhishthira, the wise and righteous. Yet even Yudhishthira, steadfast in dharma and surrounded by his loyal brothers, fell victim to Duryodhana’s treachery. Urged on by Karna, Duhshasana, and cunning Shakuni, Duryodhana defeated Yudhishthira in a deceitful game of dice. Banished to the forest, the Pandavas, along with Draupadi and the sage Dhaumya, spent twelve years performing severe austerities, living among ascetics. When their exile ended, they sought refuge in disguise in the city of Virata. There, for a year, these wise princes served humbly in the cattle-stalls, concealing their true identities. After their period of exile and incognito ended, the Pandavas returned to reclaim their kingdom. Humbly, they asked King Duryodhana for just five villages instead of half the realm. Duryodhana refused, and so the inevitable war at Kurukshetra began. The Pandavas, with seven divisions of divine warriors, faced Duryodhana’s vast force of eleven divisions, a battle as tumultuous as the wars of gods and demons. At first, Bhishma commanded Duryodhana’s army, while Shikhandi led the Pandavas. For ten days, a terrible battle raged, weapons clashing and arrows flying. On the tenth day, Bhishma was pierced by hundreds of arrows from Shikhandi and Arjuna. As the sun began its northward journey, Bhishma fixed his mind on the mace-bearing Lord and, after imparting many teachings on dharma and honoring his ancestors, he departed for the blissful, pure, and sinless state. Next, the mighty Drona took command, battling Dhrishtadyumna for five days in a fierce struggle. Many kings fell to Arjuna’s arrows, and, overcome with grief, Drona too passed on to heaven. Then came Karna, radiant with valor, who challenged Arjuna. For two days they fought a great battle, until Karna was overwhelmed by Arjuna’s weapons and attained the world of the sun. Shalya then faced the wise Yudhishthira, but within half a day, Shalya was slain by arrows blazing like fire. Finally, Duryodhana, filled with fierce energy, seized his mace and charged like Death itself at the world’s end. In the ensuing duel, Bhima struck him down with his own mace. But the war’s horrors were not yet over. Ashvatthama, son of Drona, driven by memories of his father’s death, crept into the sleeping Pandava camp at night. With mighty arms, he slew Dhrishtadyumna and the sons of Draupadi. Draupadi wept in anguish, and Arjuna, having subdued Ashvatthama with the missile of reeds, took from him his precious jewel. Yudhishthira, ever compassionate, comforted the grieving women, bathed, and performed sacred offerings to the gods and ancestors. Reassured by Bhishma’s words, he established a great and just kingdom, and worshipped Vishnu with a grand Ashvamedha sacrifice, performed with proper gifts and rituals. Yudhishthira installed Parikshit on the throne. When he heard of the destruction of the Yadavas in the Mausala episode, he recited the thousand names of Vishnu in devotion. Thereafter, with Bhima and his brothers, Yudhishthira ascended to Vishnu’s heaven. In the ages that followed, Vasudeva was born again as Buddha to confound the enemies of the gods. In the future, Vishnu will incarnate as Kalki in the village of Shambhala, mounted on a horse, and will destroy the wicked, reducing the worlds to ashes. Again and again, for the protection of the gods and the righteous, for the removal of unrighteousness, and for the destruction of the wicked, the Lord takes incarnation. Just as Dhanvantari emerged from the churning of the milk ocean and taught the science of Ayurveda for the well-being of gods and others, so too did the great-souled Sushruta, son of Vishvamitra, bring knowledge to the world. By hearing of Sushruta and the descents of the Bharatas, one attains heaven. Then Dhanvantari spoke to Sushruta: “I shall now explain in detail the causes of all diseases, as previously taught by sages like Atreya. Disease, evil, fever, affliction, disorder, corrupted ailment, consumption, suffering, and pain—all these are but different names for the same reality. The knowledge of disease is fivefold: its cause, its prodromal signs, its symptoms, its alleviation, and its progression. The cause may be called by many names—sign, reason, locus, condition, or origin—while the prodrome is that which allows early recognition. When a disease is about to arise, but has not yet fully manifested due to a disturbance of the bodily humors, its signs are faint and indistinct, differing according to the type of disease. When these signs become clear and manifest, they are called symptoms—also known as form, indication, sign, mark, or appearance. Relief is brought about by the proper use of medicines, food, and regimen that counteract the cause and the disease itself. Suitability is the term for that which alleviates disease; the opposite, which aggravates it, is called unsuitability. The course of a disease is the process by which, through a corrupted humor or its spread, the disease comes to fruition. This progression is distinguished by number, variation, predominance, strength, time, and other factors, such as the eight types of fever. The variation of the humors, their combinations, their relative proportions, and their independence or reliance on one another all indicate the predominance of a particular disease.” Thus did Dhanvantari impart the profound science of life and healing, continuing the sacred tradition of knowledge for the well-being of all.