srimahabharat - vana parva (book 3) chapters 1 to 20

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

The Mahabharata

Book 3

Chapter 1

(Vana Parva)

 

 

 1 [j]
      evaṃ dyūtajitāḥ pārthāḥ kopitāś ca durātmabhiḥ
      dhārtarāṣṭraiḥ sahāmātyair nikṛtyā dvijasattama
  2 śrāvitāḥ paruṣā vācaḥ sṛjadbhir vairam uttamam
      kim akurvanta kauravyā mama pūrvapitāmahāḥ
  3 kathaṃ caiśvaryavibhraṣṭāḥ sahasā duḥkham eyuṣaḥ
      vane vijahrire pārthāḥ śakra pratimatejasaḥ
  4 ke cainān anvavartanta prāptān vyasanam uttamam
      kimāhārāḥ kimācārāḥ kva ca vāso mahātmanām
  5 kathaṃ dvādaśa varṣāṇi vane teṣāṃ mahātmanām
      vyatīyur brāhmaṇaśreṣṭha śūrāṇām arighātinām
  6 kathaṃ ca rājaputrī sā pravarā sarvayoṣitām
      pativratā mahābhāgā satataṃ satyavādinī
      vanavāsam aduḥkhārhā dāruṇaṃ pratyapadyata
  7 etad ācakṣva me sarvaṃ vistareṇa tapodhana
      śrotum icchāmi caritaṃ bhūri draviṇa tejasām
      kathyamānaṃ tvayā vipra paraṃ kautūhalaṃ hi me
  8 [v]
      evaṃ dyūtajitāḥ pārthāḥ kopitāś ca durātmabhiḥ
      dhārtarāṣṭraiḥ sahāmātyair niryayur gajasāhvayāt
  9 vardhamānapuradvāreṇāhiniṣkramya te tadā
      udaṅmukhaḥ śastrabhṛtaḥ prayayuḥ saha kṛṣṇayā
  10 indrasenādayaś cainān bhṛtyāḥ paricaturdaśa
     rathair anuyayuḥ śīghraiḥ striya ādāya sarvaśaḥ
 11 vrajatas tān viditvā tu paurāḥ śokābhipīḍitāḥ
     garhayanto 'sakṛd bhīṣma vidura droṇa gautamān
     ūcur vigatasaṃtrāsāḥ samāgamya parasparam
 12 nedam asti kulaṃ sarvaṃ na vayaṃ na ca no gṛhāḥ
     yatra duryodhanaḥ pāpaḥ saubaleyena pālitāḥ
     karṇa duḥkhāsanābhyāṃ ca rājyam etac cikīrṣati
 13 no cet kulaṃ na cācāro na dharmo 'rthaḥ kutaḥ sukham
     yatra pāpasahāyo 'yaṃ pāpo rājyaṃ bubhūṣate
 14 duryodhano guru dveṣī tyaktācāra suhṛjjanaḥ
     arthalubdho 'bhimānī ca nīcaḥ prakṛtinirghṛṇaḥ
 15 neyam asti mahīkṛtsnā yatra duryodhano nṛpaḥ
     sādhu gacchāmahe sarve yatra gacchanti pāṇḍavāḥ
 16 sānukrośo mahātmāno vijitendriya śatravaḥ
     hrīmantaḥ kīrtimantaś ca dharmācāra parāyaṇāḥ
 17 evam uktvānujagmus tān pāṇḍavāṃs te sametya ca
     ūcuḥ prāñjalayaḥ sarve tān kuntī mādrinandanān
 18 kva gamiṣyatha bhadraṃ vas tyaktvāsmān duḥkhabhāginaḥ
     vayam apy anuyāsyāmo yatra yūyaṃ gamiṣyatha
 19 adharmeṇa jitāñ śrutvā yuṣmāṃs tyaktaghṛṣaiḥ paraiḥ
     udvignāḥ sma bhṛśaṃ sarve nāsmān hātum ihārhatha
 20 bhaktānuraktāḥ suhṛdaḥ sadā priyahite ratān
     kurājādhiṣṭhite rājye na vinaśyema sarvaśaḥ
 21 śrūyatāṃ cābhidhāsyāmo guṇadoṣān nararṣabhāḥ
     śubhāśubhādhivāsena saṃsargaṃ kurute yathā
 22 vastram āpas tilān bhūmiṃ gandho vāsayate yathā
     puṣpāṇām adhivāsena tathā saṃsargajā guṇāḥ
 23 mohajālasya yonir hi mūḍhair eva samāgamaḥ
     ahany ahani dharmasya yoniḥ sādhu samāgamaḥ
 24 tasmāt prājñaiś ca vṛddhaiś ca susvabhāvais tapasvibhiḥ
     sadbhiś ca saha saṃsargaḥ kāryaḥ śama parāyaṇaiḥ
 25 yeṣāṃ trīṇy avadātāni yonir vidhyā ca karma ca
     tān sevet taiḥ samāsyā hi śāstrebhyo 'pi garīyasī
 26 nirārambhā hy api vayaṃ puṇyaśīleṣu sādhuṣu
     puṇyam evāpnuyāmeha pāpaṃ pāpopasevanāt
 27 asatāṃ darśanāt sparśāt saṃjalpana sahāsanat
     dharmācāraḥ prahīyante na ca sidhyanti mānavāḥ
 28 buddhiś ca hīyate puṃsāṃ nīcaiḥ saha samāgamāt
     madhyamair madhyatāṃ yāti śreṣṭhatāṃ yāti cottamaiḥ
 29 ye guṇāḥ kīrtitā loke dharmakāmārtha saṃbhavāḥ
     lokācārātma saṃbhūtā vedoktāḥ śiṣṭasaṃmatāḥ
 30 te yuṣmāsu samastāś ca vyastāś caiveha sadguṇāḥ
     icchāmo guṇavan madhye vastuṃ śreyo 'bhikāṅkṣiṇaḥ
 31 [y]
     dhanyā vayaṃ yad asmākaṃ snehakāruṇyayantritāḥ
     asato 'pi guṇān āhur brāhmaṇa pramukhāḥ prajāḥ
 32 tad ahaṃ bhrātṛsahitaḥ sarvān vijñāpayāmi vaḥ
     nānyathā tad dhi kartavyam asmat snehānukampayā
 33 bhīṣmaḥ pitāmaho rājā viduro jananī ca me
     suhṛjjanaś ca prāyo me nagare nāgasāhvaye
 34 te tv asmaddhitakāmārthaṃ pālanīyāḥ prayatnataḥ
     yuṣmābhiḥ sahitaiḥ sarvaiḥ śokasaṃtāpa vihvalāḥ
 35 nivartatāgatā dūraṃ samāgamana śāpitāḥ
     svajane nyāsabhūte me kāryā snehānvitā matiḥ
 36 etad dhi mama kāryāṇāṃ paramaṃ hṛdi saṃsthitam
     sukṛtānena me tuṣṭiḥ satkārāś ca bhaviṣyati
 37 [v]
     tathānumantritās tena dharmarājena tāḥ prajāḥ
     cakrur ārtasvaraṃ ghoraṃ hā rājann iti duḥkhitāḥ
 38 guṇān pārthasya saṃsmṛtya duḥkhārtāḥ paramāturāḥ
     akāmāḥ saṃnyavartanta samāgamyātha pāṇḍavān
 39 nivṛtteṣu tu paureṣu rathān āsthāya pāṇḍavāḥ
     prajagmur jāhnavītīre pramāṇākhyaṃ mahāvaṭam
 40 taṃ te divasaśeṣeṇa vaṭaṃ gatvā tu pāṇḍavāḥ
     ūṣus tāṃ rajanīṃ vīrāḥ saṃspṛśya salilaṃ śuci
     udakenaiva tāṃ rātrim ūṣus te duḥkhakarśitāḥ
 41 anujagmuś ca tatraitān snehāt ke cid dvijātayaḥ
     sagnayo 'nagnayaś caiva saśiṣya gaṇabāndhavāḥ
     sa taiḥ parivṛto rājā śuśubhe brahmavādibhiḥ
 42 teṣāṃ prāduṣkṛtāgnīnāṃ muhūrte ramyadāruṇe
     brahmaghoṣapuraskāraḥ saṃjalpaḥ samajāyata
 43 rājānaṃ tu kuruśreṣṭhaṃ te haṃsamadhurasvarāḥ
     āśvāsayanto viprāgryāḥ kṣapāṃ sarvāṃ vyanodayan

 

 

 

SECTION I

(Aranyaka Parva)

Om! Having bowed down to Narayana, and Nara the foremost of male beings, and the goddess Saraswati also, must the word Jaya be uttered.
"Janamejaya said, 'O thou foremost of regenerate ones, deceitfully defeated at dice by the sons of Dhritarashtra and their counsellors, incensed by those wicked ones that thus brought about a fierce animosity, and addressed in language that was so cruel, what did the Kuru princes, my ancestors--the sons of Pritha--(then) do? How also did the sons of Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly over whelmed with misery, pass their days in the forest? Who followed the steps of those princes plunged in excess of affliction? And how did those high souled ones bear themselves and derive their sustenance, and where did they put up? And, O illustrious ascetic and foremost of Brahmanas, how did those twelve years (of exile) of those warriors who were slayers of foes, pass away in the forest? And undeserving of pain, how did that princess, the best of her sex, devoted to her husbands, eminently virtuous, and always speaking the truth, endure that painful exile in the forest? O thou of ascetic wealth tell me all this in detail, for, O Brahmana, I desire to hear thee narrate the history of those heroes possessed of abundant prowess and lustre. Truly my curiosity is great.'
"Vaisampayana said, 'Thus defeated at dice and incensed by the wicked sons of Dhritarashtra and their counsellors, the sons of Pritha set out from Hastinapura. And issuing through Vardhamana gate of the city, the Pandavas bearing their weapons and accompanied by Draupadi set out in a northernly direction. Indrasena and others, with servants numbering altogether fourteen, with their wives, followed them on swift cars. And the citizens learning of their departure became overwhelmed with sorrow, and began to censure Bhishma and Vidura and Drona and Gautama. And having met together they thus addressed one another fearlessly.
'Alas, our families, we ourselves, and our homes are all gone, when the wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana, aspireth to this kingdom. And, Oh, our families, our (ancestral) usages, our virtue and prosperity, are all doomed where this sinful wretch supported by wretches as sinful aspireth to the kingdom! And, Oh, how
p. 2
can happiness be there where these are not! Duryodhana beareth malice towards all superiors, hath taken leave of good conduct, and quarreleth with those that are near to him in blood. Covetous and vain and mean, he is cruel by nature. The whole earth is doomed when Duryodhana becometh its ruler. Thither, therefore, let us proceed whither the merciful and high-minded sons of Pandu with passions under control and victorious over foes, and possessed of modesty and renown, and devoted to pious practices, repair!'
"Vaisampayana said, 'And saying this, the citizens went after the Pandavas, and having met them, they all, with joined hands, thus addressed the sons of Kunti and Madri.
'Blest be ye! Where will ye go, leaving us in grief? We will follow you whithersoever ye will go! Surely have we been distressed upon learning that ye have been deceitfully vanquished by relentless enemies! It behoveth you not to forsake us that are your loving subjects and devoted friends always seeking your welfare and employed in doing what is agreeable to you! We desire not to be overwhelmed in certain destruction living in the dominions of the Kuru king. Ye bulls among men, listen as we indicate the merits and demerits springing respectively from association with what is good and bad! As cloth, water, the ground, and sesame seeds are perfumed by association with flowers, even so are qualities ever the product of association. Verily association with fools produceth an illusion that entangleth the mind, as daily communion with the good and the wise leadeth to the practice of virtue. Therefore, they that desire emancipation should associate with those that are wise and old and honest and pure in conduct and possessed of ascetic merit. They should be waited upon whose triple possessions, viz., knowledge (of the Vedas), origin and acts, are all pure, and association with them is even superior to (the study of the) scriptures. Devoid of the religious acts as we are, we shall yet reap religious merit by association with the righteous, as we should come by sin by waiting upon the sinful. The very sight and touch of the dishonest, and converse and association with them; cause diminution of virtue, and men (that are doomed to these), never attain purity of mind. Association with the base impaireth the understanding, as, indeed, with the indifferent maketh it indifferent, while communion with the good ever exalteth it. All those attributes which are spoken of in the world as the sources of religious merit, of worldly prosperity and sensual pleasures, which are regarded by the people, extolled in the Vedas, and approved by the well-behaved, exist in you, separately and jointly! Therefore, desirous of our own welfare, we wish to live amongst you who possess those attributes!
"Yudhishthira said, 'Blessed are we since the people with the Brahmanas at their head, moved by affection and compassion credit us
p. 3
with merits we have not. I, however, with my brothers, would ask all of you to do one thing. Ye should not, through affection and pity for us, act otherwise! Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother and most of my well-wishers, are all in the city of Hastinapura. Therefore, if ye are minded to seek our welfare, cherish ye them with care, uniting together as they are overwhelmed with sorrow and afflictions. Grieved at our departure, ye have come far! Go ye back, and let your hearts be directed with tenderness towards the relatives I entrust to you as pledges! This, of all others, is the one act upon which my heart is set, and by doing this ye would give me great satisfaction and pay me your best regards!
"Vaisampayana continued, 'Thus exhorted by Yudhishthira the just, the people in a body set up a loud wail exclaiming,--Alas, O king! And afflicted and overwhelmed with sorrow on remembering the virtues of Pritha's son, they unwillingly retraced their steps asking leave of the Pandavas.
'The citizens having ceased to follow, the Pandavas ascended their cars, and setting out reached (the site of) the mighty banian tree called Pramana on the banks of the Ganges. And reaching the site of the banian tree about the close of the day, the heroic sons of Pandu purified themselves by touching the sacred water, and passed the night there. And afflicted with woe they spent that night taking water alone as their sole sustenance. Certain Brahmanas belonging to both classes, viz., those that maintained the sacrificial fire and those that maintained it not, who had, with their disciples and relatives, out of affection followed the Pandavas thither also passed the night with them. And surrounded by those utterers of Brahma, the king shone resplendent in their midst. And that evening, at once beautiful and terrible, those Brahmanas having lighted their (sacred) fires, began to chant the Vedas and hold mutual converse. And those foremost of Brahmanas, with swan-sweet voices spent the night, comforting that best of Kurus--the king."

 

 

Book 3
Chapter 2

 

 

1 [v]
      prabhātāyāṃ tu śarvaryāṃ teṣām akliṣṭakarmaṇām
      vanaṃ yiyāsatāṃ viprās tasthur bhikṣā bhujo 'grataḥ
      tān uvāca tato rājā kuntīputro yudhiṣṭhiraḥ
  2 vayaṃ hi hṛtasarvasvā hṛtarājyā hṛtaśriyaḥ
      phalamūlāmiṣāhārā vanaṃ yāsyāma duḥkhitāḥ
  3 vanaṃ ca doṣabahulaṃ bahu vyālasarīsṛpam
      parikleśaś ca vo manye dhruvaṃ tatra bhaviṣyati
  4 brāhmaṇānāṃ parikleśo daivatāny api sādayet
      kiṃ punar mām ito viprā nivartadhvaṃ yatheṣṭataḥ
  5 [br]
      gatir yā bhavatāṃ rājaṃs tāṃ vayaṃ gantum udyatāḥ
      nārhathāsmān parityaktuṃ bhaktān sad dharmadarśinaḥ
  6 anukampāṃ hi bhakteṣu daivatāny api kurvate
      viśeṣato brāhmaṇeṣu sad ācārāvalambiṣu
  7 [y]
      mamāpi paramā bhaktir brāhmaṇeṣu sadā dvijāḥ
      sahāyaviparibhraṃśas tv ayaṃ sādayatīva mām
  8 āhareyur hi me ye 'pi phalamūlamṛgāṃs tathā
      ta ime śokajair duḥkhair bhrātaro me vimohitāḥ
  9 draupadyā viprakarṣeṇa rājyāpaharaṇena ca
      duḥkhānvitān imān kleśair nāhaṃ yoktum ihotsahe
  10 [br]
     asmat poṣaṇajā cintā mā bhūt te hṛdi pārthiva
     svayam āhṛtya vanyāni anuyāsyāmahe vayam
 11 anudhyānena japyena vidhāsyāmaḥ śivaṃ tava
     kathābhiś cānukūlābhiḥ saha raṃsyāmahe vane
 12 [y]
     evam etan na saṃdeho rameyaṃ brāhmaṇaiḥ saha
     nyūna bhāvāt tu paśyāmi pratyādeśam ivātmanaḥ
 13 kathaṃ drakṣyāmi vaḥ sarvān svayam āhṛta bhojanān
     madbhaktyā kliśyato 'narhān dhik pāpān dhṛtarāṣṭrajān
 14 [v]
     ity uktvā sa nṛpaḥ śocan niṣasāda mahītale
     tam adhyātmaratir vidvāñ śaunako nāma vai dvijaḥ
     yoge sāṃkhye ca kuśalo rājānam idam abravīt
 15 śokasthāna sahasrāṇi bhayasthāna śatāni ca
     divase divase mūḍham āviśanti na paṇḍitam
 16 na hi jñānaviruddheṣu bahudoṣeṣu karmasu
     śreyo ghātiṣu sajjante buddhimanto bhavadvidhāḥ
 17 aṣṭāṅgāṃ buddhim āhur yāṃ sarvāśreyo vighātinīm
     śrutismṛtisamāyuktāṃ sā rājaṃs tvayy avasthitā
 18 arthakṛcchreṣu durgeṣu vyāpatsu svajanasya ca
     śārīra mānasair duḥkhair na sīdanti bhavadvidhāḥ
 19 śrūyatāṃ cābhidhāsyāmi janakena yathā purā
     ātmavyavasthāna karā gītāḥ ślokā mahātmanā
 20 mano dehasamutthābhyāṃ duḥkhābhyām arditaṃ jagat
     tayor vyāsa samāsābhyāṃ śamopāyam imaṃ śṛṇu
 21 vyādher aniṣṭa saṃsparśāc chramād iṣṭavivarjanāt
     duḥkhaṃ caturbhir śārīraṃ kāraṇaiḥ saṃpravartate
 22 tad āśu pratikārāc ca satataṃ cāvicintanāt
     ādhivyādhipraśamanaṃ kriyāyogadvayena tu
 23 matimanto hy ato vaidyāḥ śamaṃ prāg eva kurvate
     mānasasya priyākhyānaiḥ saṃbhogopanayair nṛṇām
 24 mānasena hi duḥkhena śarīram upatapyate
     ayaḥ piṇḍena taptena kumbbha saṃsthām ivodakam
 25 mānasaṃ śamayet tasmāj jñānenāgim ivāmbunā
     praśānte mānase duḥkhe śārīram upaśāmyati
 26 manaso duḥkhamūlaṃ tu sneha ity upalabhyate
     snehāt tu sajjate jantur duḥkhayogam upaiti ca
 27 snehamūlāni duḥkhāni snehajāni bhayāni ca
     śokaharṣau tathāyāsaḥ sarvaṃ snehāt pravartate
 28 snehat karaṇa rāgaś ca prajajñe vaiṣayas tathā
     aśreyaskāv ubhāv etau pūrvas tatra guruḥ smṛtaḥ
 29 koṭarāgnir yathāśeṣaṃ samūlaṃ pādapaṃ dahet
     dharmārthinaṃ tathālpo 'pi rāgadoṣo vināśayet
 30 viprayoge na tu tyāgī doṣadarśī samāgamāt
     virāgaṃ bhajate jantur nirvairo niṣparigrahaḥ
 31 tasmāt snehaṃ svapakṣebhyo mitrebhyo dhanasaṃcayāt
     svaśarīrasamutthaṃ tu jñānena vinivartayet
 32 jñānānviteṣu mukhyeṣu śāstrajñeṣu kṛtātmasu
     na teṣu sajjate snehaḥ padmapatreṣv ivodakam
 33 rāgābhibhūtaḥ puruṣaḥ kāmena parikṛṣyate
     icchā saṃjāyate tasya tatas tṛṣṇā pravartate
 34 tṛṣṇā hi sarvapāpiṣṭhā nityodvega karī nṛṇām
     adharmabahulā caiva ghorā pāpānubandhinī
 35 yā dustyajā durmatibhir yā na jīryati jīryataḥ
     yo 'sau prāṇāntiko rogas tāṃ tṛṣṇāṃ tyajataḥ sukham
 36 anādy antā tu sā tṛṣṇā antar dehagatā nṛṇām
     vināśayati saṃbhūtā ayonija ivānalaḥ
 37 yathaidhaḥ svasamutthena vahninā nāśam ṛcchati
     tathākṛtātmā lobhena sahajena vinaśyati
 38 rājataḥ salilād agneś corataḥ svajanād api
     bhayam arthavatāṃ nityaṃ mṛtyoḥ prāṇabhṛtām iva
 39 yathā hy āmiṣam ākāśe pakṣibhiḥ śvāpadair bhuvi
     bhakṣyate salile matsyais tathā sarveṇa vittavān
 40 artha eva hi keṣāṃ cid anartho bhavitā nṛṇām
     arthaśreyasi cāsakto na śreyo vindate naraḥ
     tasmād arthāgamāḥ sarve mano mohavivardhanāḥ
 41 kārpaṇyaṃ darpamānau ca bhayam udvega eva ca
     arthajāni viduḥ prājñā duḥkhāny etāni dehinām
 42 arthasyopārjane duḥkhaṃ pālane ca kṣaye tathā
     nāśe duḥkhaṃ vyaye duḥkhaṃ ghnanti caivārtha kāraṇāt
 43 arthā duḥkhaṃ parityaktuṃ pālitāś cāpi te 'sukhāḥ
     duḥkhena cādhigamyante teṣāṃ nāśaṃ na cintayet
 44 asaṃtoṣa parā mūḍhāḥ saṃtoṣaṃ yānti paṇḍitāḥ
     anto nāsti pipāsāyāḥ saṃtoṣaḥ paramaṃ sukham
 45 tasmāt saṃtoṣam eveha dhanaṃ paśyanti paṇḍitāḥ
     anityaṃ yauvanaṃ rūpaṃ jīvitaṃ dravyasaṃcayaḥ
     aiśvaryaṃ priya saṃvāso gṛdhyed eṣu na paṇḍitaḥ
 46 tyajeta saṃcayāṃs tasmāt tajjaṃ kleśaṃ saheta kaḥ
     na hi saṃcayavān kaś cid dṛśyate nirupadravaḥ
 47 ataś ca dharmibhiḥ pumbhir anīhārthaḥ praśasyate
     prakṣālanād dhi paṅkasya dūrād asparśanaṃ varam
 48 yudhiṣṭhiraivam artheṣu na spṛhāṃ kartum arhasi
     dharmeṇa yadi te kāryaṃ vimukteccho bhavārthataḥ
 49 [y]
     nārthopabhoga lipsārtham iyam arthepsutā mama
     bharaṇārthaṃ tu viprāṇāṃ brahman kāṅkṣe na lobhataḥ
 50 kathaṃ hy asmadvidho brahman vartamāno gṛhāśrame
     bharaṇaṃ pālanaṃ cāpi na kuryād anuyāyinām
 51 saṃvibhāgo hi bhūtānāṃ sarveṣām eva śiṣyate
     tathaivopacamānebhyaḥ pradeyaṃ gṛhamedhinā
 52 tṛṇāni bhūmir udakaṃ vāk caturthī ca sūnṛtā
     satām etāni geheṣu nocchidyante kadā cana
 53 deyam ārtasya śayanaṃ sthitaśrāntasya cāsanam
     tṛṣitasya ca pānīyaṃ kṣudhitasya ca bhojanam
 54 cakṣur adyān mano dadyād vācaṃ dadyāc ca sūnṛtām
     pratyudgamyābhigamanaṃ kuryān nyāyena cārcanam
 55 aghi hotram anaḍvāṃś ca jñātayo 'tithibāndhavāḥ
     putradārabhṛtāś caiva nirdaheyur apūjitāḥ
 56 nātmārthaṃ pācayed annaṃ na vṛthā ghātayet paśūn
     na ca tat svayam aśnīyād vidhivad yan na nirvapet
 57 śvabhyaś ca śvapacebhyaś ca vayobhyaś cāvaped bhuvi
     vaiśvadevaṃ hi nāmaitat sāyaṃprātar vidhīyate
 58 vighasāśī bhavet tasmān nityaṃ cāmṛtabhojanaḥ
     vighasaṃ bhṛtyaśeṣaṃ tu yajñaśeṣaṃ tathāmṛtam
 59 etāṃ yo vartate vṛttiṃ vartamāno gṛhāśrame
     tasya dharmaṃ paraṃ prāhuḥ kathaṃ vā vipra manyase
 60 [ṣ]
     aho bata mahat kaṣṭaṃ viparītam idaṃ jagat
     yenāpatrapate sādhur asādhus tena tuṣyati
 61 śiśnodara kṛte 'prājñaḥ karoti vighasaṃ bahu
     moharāgasamākrānta indriyārtha vaśānugaḥ
 62 hriyate budhyamāno 'pi naro hāribhir indriyaiḥ
     vimūḍhasaṃjño duṣṭāśvair udbhrāntair iva sārathiḥ
 63 ṣaḍindriyāṇi viṣayaṃ samāgacchanti vai yadā
     tadā prādurbhavaty eṣāṃ pūrvasaṃkalpajaṃ manaḥ
 64 mano yasyendriya grāmaviṣayaṃ prati coditam
     tasyautsukyaṃ saṃbhavati pravṛttiś copajāyate
 65 tataḥ saṃkalpavīryeṇa kāmena viṣayeṣubhiḥ
     viddhaḥ patati lobhāgnau jyotir lobhāt pataṃgavat
 66 tato vihārair āhārair mohitaś ca viśāṃ pate
     mahāmohamukhe magne nātmānam avabudhyate
 67 evaṃ patati saṃsāre tāsu tāsv iha yoniṣu
     avidyā karma tṛṣṇābhir bhrāmyamāṇo 'tha cakravat
 68 brahmādiṣu tṛṇānteṣu hūteṣu parivartate
     jale bhuvi tathākāśe jāyamānaḥ punaḥ punaḥ
 69 abudhānāṃ gatis tv eṣā budhānām api me śṛṇu
     ye dharme śreyasi ratā vimokṣaratayo janāḥ
 70 yad idaṃ veda vacanaṃ kuru karma tyajeti ca
     tasmād dharmān imān sarvān nābhimānāt samācaret
 71 ijyādhyayana dānāni tapaḥ satyaṃ kṣamā damaḥ
     alobha iti mārgo 'yaṃ dharmasyāṣṭa vidhaḥ smṛtaḥ
 72 tatra pūrvaś caturvargaḥ pitṛyānapathe sthitaḥ
     kartavyam iti yat kāryaṃ nābhimānāt samācaret
 73 uttaro deva yānas tu sadbhir ācaritaḥ sadā
     aṣṭāṅgenaiva mārgeṇa viśuddhātmā samācaret
 74 samyak saṃkalpasaṃbandhāt samyak cendriyanigrahāt
     samyag vrataviśeṣāc ca samyak ca guru sevanāt
 75 samyag āhārayogāc ca samyak cādhyayanāgamāt
     samyak karmopasaṃnyāsāt samyak cittanirodhanāt
     evaṃ karmāṇi kurvanti saṃsāravijigīṣavaḥ
 76 rāgadveṣavinirmuktā aiśvaryaṃ devatā gatāḥ
     rudrāḥ sādhyās tathādityā vasavo 'thāśvināv api
     yogaiśvaryeṇa saṃyuktā dhārayanti prajā imāḥ
 77 tathā tvam api kaunteya śamam āsthāya puṣkalam
     tapasā siddhim anviccha yogasiddhiṃ ca bhārata
 78 pitṛmātṛmayī siddhiḥ prāptā karmamayī ca te
     tapasā siddhim anviccha kurvate tad anugrahāt
 79 siddhā hi yad yad icchanti kurvate tad anugrahāt
     tasmāt tapaḥ samāsthāya kuruṣvātma manoratham

 

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
p. 4
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!'
"Vaisampayana continued. 'Saying this, the weeping king sat himself down upon the ground. Then a learned Brahmana, Saunaka by name versed in self-knowledge and skilled in the Sankhya system of yoga, addressed the king, saying, 'Causes of grief by thousands, and causes of fear by hundreds, day after day, overwhelm the ignorant but not the wise. Surely, sensible men like thee never suffer themselves to be deluded by acts that are opposed to true knowledge, fraught with every kind of evil, and destructive of salvation. O king, in thee dwelleth that understanding furnished with the eight attributes which is said to be capable of providing against all evils and which resulteth from a study of the Sruti (Vedas) and scriptures! And men like unto thee are never stupefied, on the accession of poverty or an affliction overtaking their friends, through bodily or mental uneasiness! Listen, I shall tell the slokas which were chanted of old by the illustrious Janaka touching the subject of controlling the self! This world is afflicted with both bodily and mental suffering. Listen now to the means of allaying it as I indicate them both briefly and in detail. Disease, contact with painful things, toil and want of objects desired.--these are the four causes that induce bodily suffering. And
p. 5
as regards disease, it may be allayed by the application of medicine, while mental ailments are cured by seeking to forget them yoga-meditation. For this reason, sensible physicians first seek to allay the mental sufferings of their patients by agreeable converse and the offer of desirable objects And as a hot iron bar thrust into a jar maketh the water therein hot, even so doth mental grief bring on bodily agony. And as water quencheth fire, so doth true knowledge allay mental disquietude. And the mind attaining ease, the body findeth ease also. It seemeth that affection is the root of all mental sorrow. It is affection that maketh every creature miserable and bringeth on every kind of woe. Verily affection is the root of all misery and of all fear, of joy and grief of every kind of pain. From affection spring all purposes, and it is from affection that spring the love of worldly goods! Both of these (latter) are sources of evil, though the first (our purposes) is worse than the second. And as (a small portion of) fire thrust into the hollow of a tree consumeth the tree itself to its roots, even so affection, ever so little, destroyeth both virtue and profit. He cannot be regarded to have renounced the world who hath merely withdrawn from worldly possessions. He, however, who though in actual contact with the world regardeth its faults, may be said to have truly renounced the world. Freed from every evil passion, soul dependent on nothing with such a one hath truly renounced the world. Therefore, should no one seek to place his affections on either friends or the wealth he hath earned. And so should affection for one's own person be extinguished by knowledge. Like the lotus-leaf that is never drenched by water, the souls of men capable of distinguishing between the ephemeral and the everlasting, of men devoted to the pursuit of the eternal, conversant with the scriptures and purified by knowledge, can never be moved by affection. The man that is influenced by affection is tortured by desire; and from the desire that springeth up in his heart his thirst for worldly possessions increaseth. Verily, this thirst is sinful and is regarded as the source of all anxieties. It is this terrible thirst, fraught with sin that leaneth unto unrighteous acts. Those find happiness that can renounce this thirst, which can never be renounced by the wicked, which decayeth not with the decay of the body, and which is truly a fatal disease! It hath neither beginning nor end. Dwelling within the heart, it destroyeth creatures, like a fire of incorporeal origin. And as a faggot of wood is consumed by the fire that is fed by itself, even so doth a person of impure soul find destruction from the covetousness born of his heart. And as creatures endued with life have ever a dread of death, so men of wealth are in constant apprehension of the king and the thief, of water and fire and even of their relatives. And as a morsel of meat, if in air, may be devoured by birds; if on ground by beasts of prey; and if in water by the fishes; even so is the man of wealth exposed to dangers wherever he may be. To many the wealth they own is their bane, and he that beholding happiness in wealth becometh wedded to it, knoweth
p. 6
not true happiness. And hence accession of wealth is viewed as that which increaseth covetousness and folly. Wealth alone is the root of niggardliness and boastfulness, pride and fear and anxiety! These are the miseries of men that the wise see in riches! Men undergo infinite miseries in the acquisition and retention of wealth. Its expenditure also is fraught with grief. Nay, sometimes, life itself is lost for the sake of wealth! The abandonment of wealth produces misery, and even they that are cherished by one's wealth become enemies for the sake of that wealth! When, therefore, the possession of wealth is fraught with such misery, one should not mind its loss. It is the ignorant alone who are discontented. The wise, however, are always content. The thirst of wealth can never be assuaged. Contentment is the highest happiness; therefore, it is, that the wise regard contentment as the highest object of pursuit. The wise knowing the instability of youth and beauty, of life and treasure-hoards, of prosperity and the company of the loved ones, never covet them. Therefore, one should refrain from the acquisition of wealth, bearing the pain incident to it. None that is rich free from trouble, and it is for this that the virtuous applaud them that are free from the desire of wealth. And as regards those that pursue wealth for purposes of virtue, it is better for them to refrain altogether from such pursuit, for, surely, it is better not to touch mire at all than to wash it off after having been besmeared with it. And, O Yudhishthira, it behoveth thee not to covet anything! And if thou wouldst have virtue, emancipate thyself from desire of worldly possessions!'
"Yudhishthira said, 'O Brahmana, this my desire of wealth is not for enjoying it when obtained. It is only for the support of the Brahmanas that I desire it and not because I am actuated by avarice! For what purpose, O Brahmana, doth one like us lead a domestic life, if he cannot cherish and support those that follow him? All creatures are seen to divide the food (they procure) amongst those that depend on them. 1 So should a person leading a domestic life give a share of his food to Yatis and Brahmacharins that have renounced cooking for themselves. The houses of the good men can never be in want of grass (for seat), space (for rest), water (to wash and assuage thirst), and fourthly, sweet words. To the weary a bed,--to one fatigued with standing, a seat,--to the thirsty, water,--and to the hungry, food should ever be given. To a guest are due pleasant looks and a cheerful heart and sweet words. The host, rising up, should advance towards the guest, offer him a seat, and duly worship him.
p. 7
[paragraph continues] Even this is eternal morality. They that perform not the Agnihotra 1 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. 2 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 3 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
p. 8
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, 1 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 2 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."

 

 

 

Book 3
Chapter 3

 

 

1 [v]
      śaunakenaivam uktas tu kuntīputro yudhiṣṭhiraḥ
      purohitam upāgamya bhrātṛmadhye 'bravīd idam
  2 prasthitaṃ mānuyāntīme brāhmaṇā vedapāragāḥ
      na cāsmi pālane śakto bahuduḥkhasamanvitaḥ
  3 parityaktuṃ na śaknomi dānaśaktiś ca nāsti me
      katham atra mayā kāryaṃ bhagavāṃs tad bravītu me
  4 muhūrtam iva sa dhyātvā dharmeṇānviṣya tāṃ gatim
      yudhiṣṭhiram uvācedaṃ dhaumyo dharmabhṛtāṃ varaḥ
  5 purā sṛṣṭani bhūtāni pīḍyante kṣudhayā bhṛśam
      tato 'nukampayā teṣāṃ savitā svapitā iva
  6 gatvottarāyaṇaṃ tejo rasān uddhṛtya raśmibhiḥ
      dakṣiṇāyanam āvṛtto mahīṃ niviśate raviḥ
  7 kṣetrabhūte tatas tasminn oṣadhīr oṣadhī patiḥ
      divas tejaḥ samuddhṛtya janayām āsa vāriṇā
  8 niṣiktaś candra tejobhiḥ sūyate bhūgato raviḥ
      oṣadhyaḥ ṣaḍrasā medhyās tadannaṃ prāṇināṃ bhuvi
  9 evaṃ bhānumayaṃ hy annaṃ bhūtānāṃ prāṇadhāraṇam
      pitaiṣa sarvabhūtānāṃ tasmāt taṃ śaraṇaṃ vraja
  10 rājāno hi mahātmāno yonikarma viśodhitāḥ
     uddharanti prajāḥ sarvās tapa āsthāya puṣkalam
 11 bhīmena kārtavīryeṇa vainyena nahuṣeṇa ca
     tapoyogasamādhisthair uddhṛtā hy āpadaḥ prajāḥ
 12 tathā tvam api dharmātman karmaṇā ca viśodhitaḥ
     tapa āsthāya dharmeṇa dvijātīn bhara bhārata
 13 evam uktas tu dhaumyena tat kālasadṛśaṃ vacaḥ
     dharmarājo viśuddhātmā tapa ātiṣṭhad uttamam
 14 puṣpopahārair balibhir arcayitvā divākaram
     yogam āsthāya dharmātmā vāyubhakṣo jitendriyaḥ
     gāṅgeyaṃ vāry upaspṛṣya prāṇāyāmena tasthivān
 15 [j]
     kathaṃ kurūṇām ṛṣabhaḥ sa tu rājā yudhiṣṭhiraḥ
     viprārtham ārādhitavān sūryam adbhutavikramam
 16 [v]
     śṛṇuṣvāvahito rājañ śucir bhūtvā samāhitaḥ
     kṣaṇaṃ ca kuru rājendra sarvaṃ vakṣyāmy aśeṣataḥ
 17 dhaumyena tu yatha proktaṃ pārthāya sumahātmane
     nāmnām aṣṭa śataṃ puṇyaṃ tac chṛṇuṣva mahāmate
 18 sūryo 'ryamā bhagas tvaṣṭā pūṣārkaḥ savitā raviḥ
     gabhastimān ajaḥ kālo mṛtyur dhātā prabhā karaḥ
 19 pṛthivy āpaś ca tejaś ca khaṃ vāyuś ca parāyaṇam
     somo bṛhaspatiḥ śukro budho 'ṅgāraka eva ca
 20 indro vivasvvān dīptāṃśuḥ śuciḥ śauriḥ śanaiścaraḥ
     brahmā viṣṇuś ca rudraś ca skando vaiśvaraṇo yamaḥ
 21 vaidyuto jāṭharaś cāgir aindhanas tejasāṃ patiḥ
     dharmadhvajo veda kartā vedāṅgo veda vāhanaḥ
 22 kṛtaṃ tretā dvāparaś ca kaliḥ sarvāmarāśrayaḥ
     kalā kāṣṭhā muhurtāś ca pakṣā māsā ṛtus tathā
 23 saṃvatsarakaro 'śvatthaḥ kālacakro vibhāvasuḥ
     puruṣaḥ śāśvato yogī vyaktāvyaktaḥ sanātanaḥ
 24 lokādhyakṣaḥ prajādhyakṣo viśvakarmā tamonudaḥ
     varuṇaḥ sāgaro 'ṃśuś ca jīmūto jīvano 'rihā
 25 bhūtāśrayo bhūtapatiḥ sarvabhūtaniṣevitaḥ
     maṇiḥ suvarṇo bhūtādiḥ kāmadaḥ sarvato mukhaḥ
 26 jayo viśālo varadaḥ śīghragaḥ prāṇadhāraṇaḥ
     dhanvantarir dhūmaketur ādidevo 'diteḥ sutaḥ
 27 dvādaśātmāravindākṣaḥ pitā mātā pitāmahaḥ
     svargadvāraṃ prajā dvāraṃ mokṣadvāraṃ triviṣṭapam
 28 dehakartā praśāntātmā viśvātmā viśvatomukhaḥ
     carācarātmā sūkṣmātmā maitreṇa vapuṣānvitaḥ
 29 etad vai kīrtanīyasya sūryasyaiva mahātmanaḥ
     nāmnām aṣṭa śataṃ puṇyaṃ śakreṇoktaṃ mahātmanā
 30 śakrāc ca nāradaḥ prāpto dhaumyaś ca tadanantaram
     dhaumyād yudhiṣṭhiraḥ prāpya sarvān kāmān avāptavān
 31 surapitṛgaṇayakṣasevitaṃ; hy asuraniśācarasiddhavanditam
     varakanakahutāśanaprabhaṃ; tvam api manasy abhidhehi bhāskaram
 32 sūryodaye yas tu samāhitaḥ paṭhet; saputralābhaṃ dhanaratnasaṃcayān
     labheta jātismaratāṃ sadā naraḥ; smṛtiṃ ca medhāṃ ca sa vindate parām
 33 imaṃ stavaṃ devavarasya yo naraḥ; prakīrtayec chuci sumanāḥ samāhitaḥ
     sa mucyate śokadavāgnisāgarāl; labheta kāmān manasā yathepsitān

 

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,
p. 10
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. 1 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
p. 11
soul), and thou art the support of the Yogins. Thou art a door unfastened with bolts. Thou art the refuge of those wishing for emancipation. Thou sustainest and discoverest the world, and sanctifiest and supportest it from pure compassion. Brahmanas versed in the Vedas appearing before thee, adore thee in due time, reciting the hymns from the respective branches (of the Vedas) they refer. Thou art the adored of the Rishis. The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the Guhyakas, and the Nagas, desirous of obtaining boons follow thy car coursing through the skies. The thirty-three gods 1 with Upendra (Vishnu) and Mahendra, and the order of Vaimanikas 2 have attained success by worshipping thee. By offering thee garlands of the celestial Mandaras 3 the best of the Vidyadharas have obtained all their desires. The Guhyas and the seven orders of the Pitris--both divine and human--have attained superiority by adoring thee alone. The Vasus, the Manilas, and the Rudras, the Sadhyas, the Marichipas, the Valikhilyas, and the Siddhas, have attained pre-eminence by bowing down unto thee. There is nothing that I know in the entire seven worlds, including that of Brahma which is beyond thee. There are other beings both great and endued with energy; but none of them hath thy lustre and energy. All light is in thee, indeed, thou art the lord of all light. In thee are the (five) elements and all intelligence, and knowledge and asceticism and the ascetic properties. 4 The discus by which the wielder of the Saranga 5 humbleth the pride of Asuras and which is furnished with a beautiful nave, was forged by Viswakarman with thy energy. In summer thou drawest, by thy rays, moisture from all corporeal existences and plants and liquid substances, and pourest it down in the rainy season. Thy rays warm and scorch, and becoming as clouds roar and flash with lightning and pour down showers when the season cometh. Neither fire nor shelter, nor woolen cloths give greater comfort to one suffering from chilling blasts than thy rays. Thou illuminest by thy rays the whole Earth with her thirteen islands. Thou alone are engaged in the welfare of the three worlds. If thou dost not rise, the universe becometh blind and the learned cannot employ themselves in the attainment of virtue, wealth and profit. It is through thy grace that the (three) orders of Brahmanas, Kshatriyas and Vaisyas are able to perform their various duties and sacrifices. 6 Those versed in chronology say that thou art the beginning and thou the end of a day of Brahma, which
p. 12
consisteth of a full thousand Yugas. Thou art the lord of Manus and of the sons of the Manus, of the universe and of man, of the Manwantaras, and their lords. When the time of universal dissolution cometh, the fire Samvartaka born of thy wrath consumeth the three worlds and existeth alone And clouds of various hues begotten of thy rays, accompanied by the elephant Airavata and the thunderbolt, bring about the appointed deluges. And dividing thyself into twelve parts and becoming as many suns, thou drinkest up the ocean once more with thy rays. Thou art called Indra, thou art Vishnu, thou art Brahma, thou art Prajapati. Thou art fire and thou art the subtle mind. And thou art lord and the eternal Brahma. Thou art Hansa, thou art Savitri, thou art Bhanu, Ansumalin, and Vrishakapi. Thou art Vivaswan, Mihira, Pusha, Mitra, and Dharma. Thou art thousand-rayed, thou art Aditya, and Tapana, and the lord of rays. Thou art Martanda, and Arka, and Ravi, and Surya and Saranya and maker of day, and Divakara and Suptasaspti, and Dhumakeshin and Virochana. Thou art spoken of as swift of speed and the destroyer of darkness, and the possessor of yellow steeds. He that reverentially adoreth thee on the sixth or the seventh lunar day with humility and tranquillity of mind, obtaineth the grace of Lakshmi. They that with undivided attention adore and worship thee, are delivered from all dangers, agonies, and afflictions. And they that hold that thou art everywhere (being the soul of all things) living long, freed from sin and enjoying an immunity from all diseases. O lord of all food, it behoveth thee to grant food in abundance unto me who am desirous of food even for entertaining all my guests with reverence. I bow also to all those followers of thine that have taken refuge at thy feet--Mathara and Aruna and Danda and others, including Asani and Kshuva and the others. And I bow also to the celestial mothers of all creatures, viz., Kshuva and Maitri and the others of the class. O, let them deliver me their supplient.'
"Vaisampayana said, 'Thus, O great king, was the sun that purifier of the world, adored (by Yudhishthira). And pleased with the hymn, the maker of day, self-luminous, and blazing like fire showed himself to the son of Pandu. And Vivaswan said, 'Thou shall obtain all that thou desirest. I shall provide thee with food for five and seven years together. And, O king, accept this copper-vessel which I give unto thee. And, O thou of excellent vows, as long as Panchali will hold this vessel, without partaking of its contents fruits and roots and meat and vegetables cooked in thy kitchen, these four kinds of food shall from this day be inexhaustible. And, on the fourteenth year from this, thou shall regain thy kingdom.'
"Vaisampayana continued, 'Having said this, the god vanished away. He that, with the desire of obtaining a boon, reciteth this hymn concentrating his mind with ascetic abstraction, obtaineth it from the sun, however difficult of acquisition it may be that he asketh for. And the person, male
p. 13
or female, that reciteth or heareth this hymn day after day, if he or she desireth for a son, obtaineth one, and if riches, obtaineth them, and if learning acquireth that too. And the person male or female, that reciteth this hymn every day in the two twilights, if overtaken by danger, is delivered from it, and if bound, is freed from the bonds. Brahma himself had communicated this hymn to the illustrious Sakra, and from Sakra was it obtained by Narada and from Narada, by Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his wishes. And it is by virtue of this hymn that one may always obtain victory in war, and acquire immense wealth also. And it leadeth the reciter from all sins, to the solar region.'
"Vaisampayana continued, 'Having obtained the boon, the virtuous son of Kunti, rising from the water, took hold of Dhaumya's feet and then embraced his brother's. And, O exalted one, wending then with Draupadi to the kitchen, and adored by her duly, the son of Pandu set himself to cook (their day's) food. And the clean food, however little, that was dressed, furnished with the four tastes, increased and became inexhaustible. And with it Yudhishthira began to feed the regenerate ones. And after the Brahmanas had been fed, and his younger brothers also, Yudhishthira himself ate of the food that remained, and which is called Vighasa. And after Yudhishthira had eaten, the daughter of Prishata took what remained. And after she had taken her meal, the day's food became exhausted.
'And having thus obtained the boon from the maker of day, the son of Pandu, himself as resplendent as that celestial, began to entertain the Brahmanas agreeably to their wishes. And obedient to their priest, the sons of Pritha, on auspicious lunar days and constellations and conjunctions, performed sacrifices according to the ordinance, the scriptures, and the Mantras. After the sacrifices, the sons of Pandu, blessed by the auspicious rites performed by Dhaumya and accompanied by him, and surrounded also by the Brahmanas set out for the woods of Kamyaka.'"

 

 

 

Book 3
Chapter 4

 

 

 1 [v]
      tato divākaraḥ prīto darśayām āsa pāṇḍavam
      dīpyamānaḥ svavapuṣā jvalann iva hutāśanaḥ
  2 yat te 'bhilaṣitaṃ rājan sarvam etad avāpsyasi
      aham annaṃ pradāsyāmi sapta pañca ca te samāḥ
  3 phalamūlāmiṣaṃ śākaṃ saṃskṛtaṃ yan mahānase
      caturvidhaṃ tadannādyam akṣayyaṃ te bhaviṣyati
      dhanaṃ ca vividhaṃ tubhyam ity uktvāntaradhīyata
  4 labdhvā varaṃ tu kaunteyo jalād uttīrya dharmavit
      jagrāha pādau dhaumyasya bhrātṝṃś cāsvajatācyutaḥ
  5 draupadyā saha saṃgamya paśyamāno 'bhyayāt prabhuḥ
      mahānase tadānnaṃ tu sādhayām āsa pāṇḍavaḥ
  6 saṃskṛtaṃ prasavaṃ yāti vanyam annaṃ caturvidham
      akṣayyaṃ vardhate cānnaṃ tena bhojayate dvijān
  7 bhuktavatsu ca vipreṣu bhojayitvānujān api
      śeṣaṃ vighasa saṃjñaṃ tu paścād bhuṅkte yudhiṣṭhiraḥ
      yudhiṣṭhiraṃ bhojayitvā śeṣam aśnāti pārṣatī
  8 evaṃ divākarāt prāpya divākarasamadyutiḥ
      kāmān mano 'bhilaṣitān brāhmaṇebhyo dadau prabhuḥ
  9 purohita purogāś ca tithi nakṣatraparvasu
      yajñiyārthaḥ pravartante vidhimantrapramāṇataḥ
  10 tataḥ kṛtasvastyayanā dhaumyena saha pāṇḍavāḥ
     dvijasaṃghaiḥ parivṛtāḥ prayayuḥ kāmyakaṃ vanam

 

SECTION IV

"Vaisampayana said,--"After the Pandavas had gone to the forest, Dhritarashtra the son of Amvika, whose knowledge was his eye, 1 became exceedingly sorrowful. And seated at his ease the king addressed these words to the virtuous Vidura of profound intelligence, 'Thy understanding is
p. 14
as clear as that of Bhargava. 1 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.
p. 15
[paragraph continues] 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.'"

 

 

 

Book 3
Chapter 5

 

 

 1 [v]
      vanaṃ praviṣṭeṣv atha pāṇḍaveṣu; prajñā cakṣus tapyamāno 'mbikeyaḥ
      dharmātmānaṃ viduram agādha buddhiṃ; sukhāsīno vākyam uvāca rājā
  2 prajñā ca te bhārgavasyeva śuddhā; dharmaṃ ca tvaṃ paramaṃ vettha sūkṣmam
      samaś ca tvaṃ saṃmataḥ kauravāṇāṃ; pathyaṃ caiṣāṃ mama caiva bravīhi
  3 evaṃgate vidura yad adya kāryaṃ; paurāś ceme katham asmān bhajeran
      te cāpy asmān noddhareyuḥ samūlān; na kāmaye tāṃś ca vinaśyamānā
  4 [vi]
      trigarto 'yaṃ dharmamūlo narendra; rājyaṃ cedaṃ dharmamūlaṃ vadanti
      dharme rājan vartamānaḥ svaśaktyā; putrān sarvān pāhi kuntīsutāṃś ca
  5 sa vai dharmo vipraluptaḥ sabhāyāṃ; pāpātmabhiḥ saubaleya pradhānaiḥ
      āhūya kuntīsutam akṣavatyāṃ; parājaiṣīt satyasaṃdhaṃ sutas te
  6 etasya te duṣpraṇītasya rājañ; śeṣasyāhaṃ paripaśyāmy upāyam
      yathā putras tava kauravya pāpān; mukto loke pratitiṣṭheta sādhu
  7 tad vai sarvaṃ pāṇḍuputrā labhantāṃ; yat tad rājann atisṛṣṭaṃ tvayāsīt
      eṣa dharmaḥ paramo yat svakena; rājā tuṣyen an parasveṣu gṛdhyet
  8 etat kāryaṃ tava sarvapradhānaṃ; teṣāṃ tuṣṭiḥ śakuneś cāvamānaḥ
      evaṃ śeṣaṃ yadi putreṣu te syād; etad rājaṃs tvaramāṇaḥ kuruṣva
  9 athaitad evaṃ na karoṣi rājan; dhruvaṃ kurūṇāṃ bhavitā vināśaḥ
      na hi kruddho bhīmaseno 'rjuno vā; śeṣaṃ kuryāc chātravāṇām anīke
  10 yeṣāṃ yoddhā savyasācī kṛtāstro; dhanur yeṣāṃ pāṇḍivaṃ lokasāram
     yeṣāṃ bhīmo bāhuśālī ca yoddhā; teṣāṃ loke kiṃ nu na prāpyam asti
 11 uktaṃ pūrvaṃ jātamātre sute te; mayā yat te hitam āsīt tadānīm
     putraṃ tyajemam ahitaṃ kulasyety; etad rājan na ca tat tvaṃ cakartha
     idānīṃ te hitam uktaṃ na cet tvaṃ; kartāsi rājan paritaptāsi paścāt
 12 yady etad evam anumantā sutas te; saṃprīyamāṇaḥ pāṇḍavair ekarājyam
     tāpo na te vai bhavitā prītiyogāt; tvaṃ cen na gṛhṇāsi sutaṃ sahāyaiḥ
     athāparo bhavati hi taṃ nigṛhya; pāṇḍoḥ putraṃ prakuruṣvādhipatye
 13 ajātaśatrur hi vimuktarāgo; dharmeṇemāṃ pṛthivīṃ śāstu rājan
     tato rājan pārthivāḥ sarva eva; vaiśyā ivāsmān upatiṣṭhantu sadyaḥ
 14 duryodhanaḥ śakuniḥ sūtaputraḥ; prītyā rājan pāṇḍuputrān bhajantām
     duḥśāsano yācatu bhīmasenaṃ; sabhāmadhye drupadasyātmajāṃ ca
 15 yudhiṣṭhiraṃ tvaṃ parisāntvayasva; rājye cainaṃ sthāpayasvābhipūjya
     tvayā pṛṣṭhaḥ kim aham anyad vadeyam; etat kṛtvā kṛtakṛtyo 'si rājan
 16 [dhṛ]
     etad vākyaṃ vidura yat te sabhāyām; iha proktaṃ pāṇḍavān prāpya māṃ ca
     hitaṃ teṣām ahitaṃ māmakānām; etat sarvaṃ mama nopaiti cetaḥ
 17 idaṃ tv idānīṃ kuta eva niścitaṃ; teṣām arthe pāṇḍavānāṃ yad āttha
     tenādya manye nāsi hito mameti; kathaṃ hi putraṃ pāṇḍavārthe tyajeyam
 18 asaṃśayaṃ te 'pi mamaiva putrā; duryodhanas tu mama dehāt prasūtaḥ
     svaṃ vai dehaṃ parahetos tyajeti; ko nu brūyāt samatām anvavekṣan
 19 sa mā jihmaṃ vidura sarvaṃ bravīṣi; mānaṃ ca te 'ham adhikaṃ dhārayāmi
     yathecchakaṃ gaccha vā tiṣṭha vā tvaṃ; susāntvyamānāpy asatī strī jahāti
 20 [v]
     etāvad uktvā dhṛtarāṣṭro 'nvapadyad; antar veśma sahasotthāya rājan
     nedam astīty atha viduro bhāṣamāṇaḥ; saṃprādravad yatra pārtha babhūvuḥ

 

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.'
p. 16
"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.'"

 

 

 

Book 3
Chapter 6

 

  1 [v]
      pāṇḍavās tu vane vāsam uddiśya bharatarṣabhāḥ
      prayayur jāhnavī kūlāt kurukṣetraṃ sahānugāḥ
  2 sarasvatī dṛṣadvatyau yamunāṃ ca niṣevya te
      yayur vanenaiva vanaṃ satataṃ paścimāṃ diśam
  3 tataḥ sarasvatī kūle sameṣu maru dhanvasu
      kāmyakaṃ nāma dadṛśur vanaṃ munijanapriyam
  4 tatra te nyavasan vīrā vane bahumṛgadvije
      anvāsyamānā munibhiḥ sāntvyamānāś ca bhārata
  5 viduras tv api pāṇḍūnāṃ tadā darśanalālasaḥ
      jagāmaika rathenaiva kāmyakaṃ vanam ṛddhivat
  6 tato yātvā viduraḥ kānanaṃ tac; chīghrair aśvair vāhinā syandanena
      dadarśāsīnaṃ dharmarājaṃ vivikte; sārdhaṃ draupadyā bhrātṛbhir brāhmaṇaiś ca
  7 tato 'paśyad viduraṃ tūrṇam ārād; abhyāyāntaṃ satyasaṃdhaḥ sa rājā
      athābravīd bhrātaraṃ bhīmasenaṃ; kiṃ nu kṣattā vakṣyati naḥ sametya
  8 kac cin nāyaṃ vacanāt saubalasya; samāhvātā devanāyopayāti
      kac cit kṣudraḥ śakunir nāyudhāni; jeṣyaty asmānpunar evākṣavatyām
  9 samāhūtaḥ kena cid ādraveti; nāhaṃ śakto bhīmasenāpayātum
      gāṇḍīve vā saṃśayite kathaṃ cid; rājyaprāptiḥ saṃśayitā bhaven naḥ
  10 tata utthāya viduraṃ pāṇḍaveyāḥ; pratyagṛhṇan nṛpate sarva eva
     taiḥ satkṛtaḥ sa ca tān ājamīḍho; yathocitaṃ pāṇḍuputrān sameyāt
 11 samāśvastaṃ viduraṃ te nararṣabhās; tato 'pṛcchann āgamanāya hetum
     sa cāpi tebhyo vistarataḥ śaśaṃsa; yathāvṛtto dhṛtarāṣṭro ''mbikeyaḥ
 12 [vi]
     avocan māṃ dhṛtarāṣṭro 'nuguptam; ajātaśatro parigṛhyābhipūjya
     evaṃgate samatām abbhyupetya; pathyaṃ teṣāṃ mama caiva bravīhi
 13 mayāpy uktaṃ yat kṣamaṃ kauravāṇāṃ; hitaṃ pathyaṃ dhṛtarāṣṭrasya caiva
     tad vai pathyaṃ tan mano nābhyupaiti; tataś cāhaṃ kṣamam anyan na manye
 14 paraṃ śreyaḥ pāṇḍaveyā mayoktaṃ; na me tac ca śrutavān āmbikeyaḥ
     yathāturasyeva hi pathyam annaṃ; na rocate smāsya tad ucyamānam
 15 na śreyase nīyate 'jātaśatro; strī śrotriyasyeva gṛhe praduṣṭā
     bruvan na rucyai bharatarṣabhasya; patiḥ kumāryā iva ṣaṣṭivarṣaḥ
 16 dhruvaṃ vināśo nṛpa kauravāṇāṃ; na vai śreyo dhṛtarāṣṭraḥ paraiti
     yathā parṇe puṣkarasyeva siktaṃ; jalaṃ na tiṣṭhet pathyam uktaṃ tathāsmin
 17 tataḥ kruddho dhṛtarāṣṭro 'bravīn māṃ; yatra śraddhā bhārata tatra yāhi
     nāhaṃ bhūyaḥ kāmaye tvāṃ sahāyaṃ; mahīm imāṃ pālayituṃ puraṃ vā
 18 so 'haṃ tyakto dhṛtarāṣṭreṇa rājaṃs; tvāṃ śāsitum upayātas tvarāvān
     tad vai sarvaṃ yan mayoktaṃ sabhāyāṃ; tad dhāryatāṃ yat pravakṣyāmi bhūyaḥ
 19 kleśais tīvrair yujyamānaḥ sapatnaiḥ; kṣamāṃ kurvan kālam upāsate yaḥ
     saṃ vardhayan stokam ivāgnim ātmavān; sa vai bhuṅkte pṛthivīm eka eva
 20 yasyāvibhaktaṃ vasu rājan sahāyais; tasya duḥkhe 'py aṃśabhājaḥ sahāyāḥ
     sahāyānām eṣa saṃgrahaṇe 'bhyupāyaḥ; sahāyāptau pṛthivī prāptim āhuḥ
 21 satyaṃ śreṣṭhaṃ pāṇḍava niṣpralāpaṃ; tulyaṃ cānnaṃ saha bhojyaṃ sahāyaiḥ
     ātmā caiṣām agrato nātivarted; evaṃvṛttir vardhate bhūmipālaḥ
 22 [y]
     evaṃ kariṣyāmi yathā bravīṣi; parāṃ buddhim upagamyāpramattaḥ
     yac cāpy anyad deśakālopapannaṃ; tad vai vācyaṃ tat kariṣyāmi kṛtsnam

 

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!
p. 18
[paragraph continues] 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!'"

 

 

 

Book 3
Chapter 7

 

 

 

 1 [v]
      gate tu vidure rājann āśramaṃ pāṇḍavān prati
      dhṛtarāṣṭro mahāprājñaḥ paryatapyata bhārata
  2 sa sabhā dvāram āgamya vidura smara mohitaḥ
      samakṣaṃ pārthivendrāṇāṃ papātāviṣṭa cetanaḥ
  3 sa tu labdhvā punaḥ saṃjñāṃ samutthāya mahītalāt
      samīpopasthitaṃ rājā saṃjayaṃ vākyam abravīt
  4 bhrātā mama suhṛc caiva sākṣād dharma ivāparaḥ
      tasya smṛtvādya subhṛśaṃ hṛdayaṃ dīryatīva me
  5 tam ānayasva dharmajñaṃ mama bhrātaram āśu vai
      iti bruvan sa nṛpatiḥ karuṇaṃ paryadevayat
  6 paścāt tāpābhisaṃtapto vidura smāra karśitaḥ
      bhrātṛsnehād idaṃ rājan saṃjayaṃ vākyam abravīt
  7 gaccha saṃjaya jānīhi bhrātaraṃ viduraṃ mama
      yadi jīvati roṣeṇa mayā pāpena nirdhutaḥ
  8 na hi tena mama bhrātrā susūkṣmam api kiṃ cana
      vyalīkaṃ kṛtapūrvaṃ me prājñenāmita buddhinā
  9 sa vyalīkaṃ kathaṃ prāpto mattaḥ paramabuddhimān
      na janyāj jīvitaṃ prājñas taṃ gacchānaya saṃjaya
  10 tasya tad vacanaṃ śrutvā rājñas tam anumānya ca
     saṃjayo bāḍham ity uktvā prādravat kāmyakaṃ vanam
 11 so 'cireṇa samāsādya tad vanaṃ yatra pāṇḍavāḥ
     rauravājinasaṃvītaṃ dadarśātha yudhiṣṭhiram
 12 vidureṇa sahāsīnaṃ brāhmaṇaiś ca sahasraśaḥ
     bhrātṛbhiś cābhisaṃguptaṃ devair iva śatakratum
 13 yudhiṣṭhiram athābhyetya pūjayām āsa saṃjayaḥ
     bhīmārjunayamāṃś cāpi tad arhaṃ pratyapadyata
 14 rājñā pṛṣṭaḥ sa kuśalaṃ sukhāsīnaś ca saṃjayaḥ
     śaśaṃsāgamane hetum idaṃ caivābravīd vacaḥ
 15 rājā smarati te kṣattar dhṛtarāṣṭro 'mbikā sutaḥ
     taṃ paśya gatvā tvaṃ kṣipraṃ saṃjīvaya ca pārthivam
 16 so 'numānya naraśreṣṭhān pāṇḍavān kurunandanān
     niyogād rājasiṃhasya gantum arhasi mānada
 17 evam uktas tu viduro dhīmān svajanavatsalaḥ
     yudhiṣṭhirasyānumate punar āyād gajāhvayam
 18 tam abravīn mahāprājñaṃ dhṛtarāṣṭraḥ pratāpavān
     diṣṭyā prāpto 'si dharmajña diṣṭyā smarasi me 'nagha
 19 adya rātrau divā cāhaṃ tvatkṛte bharatarṣabha
     prajāgare papaśyāmi vicitraṃ deham ātmanaḥ
 20 so 'ṅkam ādāya viduraṃ mūrdhny upāghrāya caiva ha
     kṣamyatām iti covāca yad ukto 'si mayā ruṣā
 21 [vi]
     kṣāntam eva mayā rājan gurur naḥ paramo bhavān
     tathā hy asmy āgataḥ kṣipraṃ tvaddarśanaparāyaṇaḥ
 22 bhavanti hi naravyāghra puruṣā dharmacetasaḥ
     dīnābhipātino rājan nātra kāryā vicāraṇā
 23 pāṇḍoḥ sutā yādṛśā me tādṛśā me sutās tava
     dīnā iti hi me buddhir abhipannādya tān rpati
 24 [v]
     anyonyam anunīyaivaṃ bhrātarau tau mahādyutī
     viduro dhṛtarāṣṭraś ca lebhāte paramāṃ mudam

 

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!'
p. 19
"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.'"

 

 

Book 3
Chapter 8

 

 

 1 [v]
      śrutvā ca viduraṃ prāptaṃ rājñā ca parisāntvitam
      dhṛtarāṭrātmajo rājā paryatapyata durmatiḥ
  2 sa saubalaṃ samānāyya karṇa duḥśāsanāv api
      abravīd vacanaṃ rājā praviśyābuddhijaṃ tamaḥ
  3 eṣa praptyagato mantrī dhṛtarāṣṭrasya saṃmataḥ
      viduraḥ pāṇḍuputrāṇāṃ suhṛd vidvān hite rataḥ
  4 yāvad asya punar buddhiṃ viduro nāpakarṣati
      pāṇḍavānayane tāvan mantrayadhvaṃ hitaṃ mama
  5 atha paśyāmy ahaṃ pārthān prāptān iha kathaṃ cana
      punaḥ śoṣaṃ gamiṣyāmi nirāsur niravagrahaḥ
  6 viṣam udbandhanaṃ vāpi śastram agnipraveśanam
      kariṣye na hi tān ṛddhān punar draṣṭum ihotsahe
  7 [ṣa]
      kiṃ bāliṣāṃ matiṃ rājann āsthito 'si viśāṃ pate
      gatās te samayaṃ kṛtvā naitad evaṃ bhaviṣyati
  8 satyavākye sthitāḥ sarve pāṇḍavā bharatarṣabha
      pitus te vacanaṃ tāta na grahīṣyanti karhi cit
  9 atha vā te grahīṣyanti punar eṣyanti vā puram
      nirasya samayaṃ bhūyaḥ paṇo 'smākaṃ bhaviṣyati
  10 sarve bhavāmo madhyasthā rājñaś chandānuvartinaḥ
     chidraṃ bahu prapaśyantaḥ pāṇḍavānāṃ susaṃvṛtāḥ
 11 [duh]
     evam etan mahāprājña yathā vadasi mātula
     nityaṃ hi me kathayatas tava buddhir hi rocate
 12 [kar]
     kāmam īkṣāmahe sarve duryodhana tavepsitam
     aikamatyaṃ hi no rājan sarveṣām eva lakṣyate
 13 [v]
     evam uktas tu karṇena rājā duryodhanas tadā
     nātihṛṣṭamanāḥ kṣipram abhavat sa parāṅmukhaḥ
 14 upalabhya tataḥ karṇo vivṛtya nayane śubhe
     roṣād duḥśāsanaṃ caiva saubaleyaṃ ca tāv ubhau
 15 uvāca paramakruddha udyamyātmānam ātmanā
     aho mama mataṃ yat tan nibodhata narādhipāḥ
 16 priyaṃ sarve cikīrṣāmo rājñaḥ kiṃkarapāṇayaḥ
     na cāsya śaknumaḥ sarve priye sthātum atandritāḥ
 17 vayaṃ tu śastrāṇy ādāya rathān āsthāya daṃśitāḥ
     gacchāmaḥ sahitā hantuṃ pāṇḍavān vanagocarān
 18 teṣu sarveṣu śānteṣu gateṣ aviditāṃ gatim
     nirvivādā bhaviṣyanti dhārtarāṣṭrās tathā vayam
 19 yāvad eva paridyūnā yāvac chokaparāyaṇāḥ
     yāvan mitra vihīnāś ca tāvac chakyā mataṃ mama
 20 tasya tad vacanaṃ śrutvā pūjayantaḥ punaḥ punaḥ
     bāḍham ity eva te sarve pratyūcuḥ sūtajaṃ tadā
 21 evam uktvā tu saṃkruddhā rathaiḥ sarve pṛthak pṛthak
     niryayuḥ pāṇḍavān hantuṃ saṃghaśaḥ kṛtaniścayāḥ
 22 tān prasthitān parijñāya kṛṣṇadvaipāyanas tadā
     ājagāma viśuddhātmā dṛṣṭvā divyena cakṣuṣā
 23 pratiṣidhyātha tān sarvān bhagavāṁl lokapūjitaḥ
     prajñā cakṣuṣam āsīnam uvācābhyetya satvaraḥ

 

 

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
p. 20
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.'"

 

 

 

Book 3
Chapter 9

 

  1 [vy]
      dhṛtarāṣṭra mahāprājña nibodha vacanaṃ mama
      vakṣyāmi tvā kauravāṇāṃ sarveṣāṃ hitam uttamam
  2 na me priyaṃ mahābāho yad gatāḥ pāṇḍavā vanam
      nikṛtyā nirjitāś caiva duryodhana vaśānugaiḥ
  3 te smarantaḥ parikleśān varṣe pūrṇe trayodaśe
      vimokṣyanti viṣaṃ kruddhāḥ karaveyeṣu bhārata
  4 tad ayaṃ kiṃ nu pāpātmā tava putraḥ sumandadhīḥ
      pāṇḍavān nityasaṃkruddho rājyahetor jighāṃsati
  5 vāryatāṃ sādhv ayaṃ mūḍhaḥ śamaṃ gacchatu te sutaḥ
      vanasthāṃs tān ayaṃ hantum icchan prāṇair vimokṣyate
  6 yathāha viduraḥ prājño yathā bhīṣmo yathā vayam
      yathā kṛpaś ca droṇaś ca tathā sādhu vidhīyatām
  7 vigraho hi mahāprājña svajanena vigarhitaḥ
      adhārmyam ayaśasyaṃ ca mā rājan pratipadyathāḥ
  8 samīkṣā yādṛśī hy asya pāṇḍavān prati bhārata
      upekṣyamāṇā sā rājan hamāntam anayaṃ spṛśet
  9 atha vāyaṃ sumandātmā vanaṃ gacchatu te sutaḥ
      pāṇḍavaiḥ sahito rājann eka evāsahāya vān
  10 tataḥ saṃsargajaḥ snehaḥ putrasya tava pāṇḍavaiḥ
     yadi syāt kṛtakāryo 'dya bhaves tvaṃ manujeśvara
 11 atha vā jāyamānasya yac chīlam anujāyate
     śrūyate tan mahārāja nāmṛtasy apasarpati
 12 kathaṃ vā manyate bhīṣmo droṇo vā viduro 'pi vā
     bhavān vātra kṣamaṃ kāryaṃ purā cārtho 'tivartate

 

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
p. 21
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!'"

 

 

Book 3
Chapter 10

 

 

 

 1 [dhṛ]
      bhagavan nāham apy etad rocaye dyūtasaṃstavam
      manye tad vidhinākramya kārito 'smīti vai mune
  2 naitad rocayate bhīṣmo na droṇo viduro na ca
      gāndhārī necchati dyūtaṃ tac ca mohāt pravartitam
  3 parityaktuṃ na śaknomi duryodhanam acetanam
      putrasnehena bhagavañ jānann api yatavrata
  4 [vy]
      vaicitra vīryanṛpate satyam āha yathā bhavān
      dṛḍhaṃ vedmi paraṃ putraṃ paraṃ putrān na vidyate
  5 indro 'py aśrunipātena surabhyā pratibodhitaḥ
      anyaiḥ samṛddhair apy arthair na sutād vidyate param
  6 atra te vartayiṣyāmi mahad ākhyānam uttamam
      surabhyāś caiva saṃvādam indrasya ca viśāṃ pate
  7 triviṣṭapagatā rājan surabhiḥ prārudat kila
      gavāṃ māta purā tāta tām indro 'nvakṛpāyata
  8 [in]
      kim idaṃ rodiṣi śubhe kac cit kṣemaṃ divaukasām
      mānuṣeṣv atha vā goṣu naitad alpaṃ bhaviṣyati
  9 [su]
      vinipāto na vaḥ kaś cid dṛśyate tridaśādhipa
      ahaṃ tu putraṃ śocāmi tena rodimi kauśika
  10 paśyainaṃ karṣakaṃ raudraṃ durbalaṃ mama putrakam
     pratodenābhinighnantaṃ lāṅgalena nipīḍitam
 11 etaṃ dṛṣṭvā bhṛśaṃ śrantaṃ vadhyamānaṃ surādhipa
     kṛpāviṣṭāsmi devendra manaś codvijate mama
 12 ekas tatra balopeto dhuram udvahate 'dhikām
     aparo 'lpabalaprāṇaḥ kṛśo dhamani saṃtataḥ
     kṛcchrād udvahate bhāraṃ taṃ vai śocāmi vāsava
 13 vadhyamānaḥ pratodena tudyamānaḥ punaḥ punaḥ
     naiva śaknomi taṃ bhāram udvoḍhuṃ paśya vāsava
 14 tato 'haṃ tasya duḥkhārtā viraumi bhṛśaduḥkhitā
     aśrūṇy āvartayantī ca netrābhyāṃ karuṇāyatī
 15 [in]
     tava putrasahasreṣu pīḍyamāneṣu śobhane
     kiṃ kṛpāyitam asty atra putra eko 'tra pīḍyate
 16 [su]
     yadi putrasahasraṃ me sarvatra samam eva me
     dīnasya tu sataḥ śakraputrasyābhyadhikā kṛpā
 17 [vy]
     tad indraḥ surabhī vākyaṃ niśamya bhṛśavismitaḥ
     jīvitenāpi kauravya mene 'bhyadhikam ātmajam
 18 pravavarṣa ca tatraiva sahasā toyam ulbaṇam
     karṣakasyācaran vighnaṃ bhagavān pākaśāsanaḥ
 19 tad yathā surabhiḥ prāha samam evāstu me tathā
     suteṣu rājan sarveṣu dīneṣv abhyadhikā kṛpā
 20 yādṛśo me sutaḥ paṇḍus tādṛśo me 'si putraka
     viduraś ca mahāprājñaḥ snehād etad vramīmy aham
 21 cirāya tava putrāṇāṃ śatam ekaś ca pārthiva
     pāṇḍoḥ pañcaiva lakṣyante te 'pi mandāḥ suduḥkhitāḥ
 22 kathaṃ jīveyur atyantaṃ kathaṃ vardheyur ity api
     iti dīneṣu pārtheṣu mano me paritapyate
 23 yadi pārthiva kauravyāñ jīvamānān ihecchasi
     duryodhanas tava sutaḥ śamaṃ gacchatu pāṇḍavaiḥ

 

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.
p. 22
[paragraph continues] 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,
p. 23
[paragraph continues] 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).'"

 

 

 

Book 3
Chapter 11

 

 

 

 1 [dhṛ]
      evam etan mahāprājña yathā vadasi no mune
      ahaṃ caiva vijānāmi sarve ceme narādhipāḥ
  2 bhavāṃs tu manyate sādhu yat kurūṇāṃ sukhodayam
      tad eva viduro 'py āha bhīṣmo droṇaś ca māṃ mune
  3 yadi tv aham anugrāhyaḥ kauraveṣu dayā yadi
      anuśādhi durātmānaṃ putraṃ duryodhanaṃ mama
  4 [vy]
      ayam āyāti vai rājan maitreyo bhavagān ṛṣiḥ
      anvīya pāṇḍavān bhrātṝn ihaivāsmad didṛkṣayā
  5 eṣa duryodhanaṃ putraṃ tava rājan mahān ṛṣiḥ
      anuśāstā yathānyāyaṃ śamāyāsya kulasya te
  6 brūyād yad eṣa rājendra tat kāryam aviśaṅkayā
      akriyāyāṃ hi kāryasya putraṃ te śapsyate ruṣā
  7 [vai]
      evam uktvā yayau vyāso maitreyaḥ pratyadṛśyata
      pūjayā pratijagrāha saputras taṃ narādhipaḥ
  8 dattvārghyādyāḥ kriyāḥ sarvā viśrāntaṃ munipuṃgavam
      praśrayeṇābravīd rājā dhṛtarāṣṭro 'mbikā sutaḥ
  9 sukhenāgamanaṃ kac cid bhagavan kurujāṅgale
      kac cit kuśalino vīrā bhrātaraḥ pañca pāṇḍavāḥ
  10 samaye sthātum icchanti kac cic ca puruṣarṣabhāḥ
     kac cit kurūṇāṃ saubhrātram avyucchannaṃ bhaviṣyati
 11 [mai]
     tīrthayātrām anukrāman prāpto 'smi kurujāṅgalam
     yadṛcchayā dharmarājaṃ dṛṣṭavān kāmyake vane
 12 taṃ jaṭājinasaṃvītaṃ tapovananivāsinam
     samājagmur mahātmānaṃ draṣṭuṃ munigaṇāḥ prabho
 13 tatrāśrauṣaṃ mahārāja putrāṇāṃ tava vibhramam
     anayaṃ dyūtarūpeṇa mahāpāpam upasthitam
 14 tato 'haṃ tvām anuprāptaḥ kauravāṇām avekṣayā
     sadā hy abhyadhikaḥ snehaḥ prītiś ca tvayi me prabho
 15 naitad aupayikaṃ rājaṃs tvayi bhīṣme ca jīvati
     yad anyonyena te putrā virudhyante narādhipa
 16 meḍhī bhūtaḥ svayaṃ rājan nigrahe rpagrahe bhavān
     kimartham anayaṃ ghoram utpatantam upekṣase
 17 dasyūnām iva yadvṛttaṃ sabhāyāṃ kurunandana
     tena na bhrājase rājaṃs tāpasānāṃ samāgame
 18 [vai]
     tato vyāvṛtya rājānaṃ duryodhanam amarṣaṇam
     uvāca ślakṣṇayā vācā maitreyo bhagavān ṛṣiḥ
 19 duryodhana mahābāho nibodha vadatāṃ vara
     vacanaṃ me mahāprājña bruvato yad dhitaṃ tava
 20 mā druhaḥ pāṇḍavān rājan kuruṣva hitam ātmanaḥ
     pāṇḍavānāṃ kurūṇāṃ ca lokasya ca nararṣabha
 21 te hi sarve naravyāghrāḥ śūrā vikrāntayodhinaḥ
     sarve nāgāyuta prāṇā vajrasaṃhananā dṛḍhāḥ
 22 satyavrataparāḥ sarve sarve puruṣamāninaḥ
     hantāro devaśatrūṇāṃ rakṣasāṃ kāmarūpiṇām
     hiḍimbabakamukhyānāṃ kirmīrasya ca rakṣasaḥ
 23 itaḥ pracyavatāṃ rātrau yaḥ sa teṣāṃ mahātmanām
     āvṛtya mārgaṃ raudrātmā tasthau girir ivācalaḥ
 24 taṃ bhīmaḥ samaraślāghī balena balināṃ varaḥ
     jaghāna paśumāreṇa vyāghraḥ kṣudramṛgaṃ yathā
 25 paśya dig vijaye rājan yathā bhīmena pātitaḥ
     jarāsaṃdho maheṣvāso nāgāyuta balo yudhi
 26 saṃbandhī vāsudevaś ca yeṣāṃ śyālaś ca pārṣataḥ
     kas tān yudhi samāsīta jarāmaraṇavān naraḥ
 27 tasya te śama evāstu pāṇḍavair bharatarṣabha
     kuru me vacanaṃ rājan mā mṛtyuvaśam anvagāḥ
 28 evaṃ tu bruvatas tasya maitreyasya viśāṃ pate
     ūruṃ gajakarākāraṃ kareṇābhijaghāna saḥ
 29 duryodhanaḥ smitaṃ kṛtvā caraṇenālikhan mahīm
     na kiṃ cid uktvā duryodhās tasthau kiṃ cid avāṅmukhaḥ
 30 tam aśuśrūṣamāṇaṃ tu vilikhantaṃ vasuṃdharām
     dṛṣṭvā duryodhanaṃ rājan maitreyaṃ kopa āviśat
 31 sa kopavaśam āpanno maitreyo munisattamaḥ
     vidhinā saṃprayuktaś ca śāpāyāsya mano dadhe
 32 tataḥ sa vāry upaspṛśya kopasaṃrakta locanaḥ
     maitreyo dhārtarāṣṭraṃ tam aśapad duṣṭacetasam
 33 yasmāt tvaṃ mām anādṛtya nemāṃ vācaṃ cikīrṣasi
     tasmād asyābhimānasya sadyaḥ phalam avāpnuhi
 34 tvad abhidroha saṃyuktaṃ yuddham utpatsyate mahat
     yatra bhīmo gadāpātais tavoruṃ bhetsyate balī
 35 ity evam ukte vacane dhṛtarāṣṭro mahīpatiḥ
     prasādayām āsa muniṃ naitad evaṃ bhaved iti
 36 [mai]
     śamaṃ yāsyati cet putras tava rājan yathātathā
     śāpo na bhavitā tāta viparīte bhaviṣyati
 37 [vai]
     sa vilakṣas tu rājendra duryodhana pitā tadā
     maitreyaṃ prāha kirmīraḥ kathaṃ bhīmena pātitaḥ
 38 [mai]
     nāhaṃ vakṣyāmy asūrā te na te śuśrūṣate sutaḥ
     eṣa te viduraḥ sarvam ākhyāsyati gate mayi
 39 [vai]
     ity evam uktvā maitreyaḥ prātiṣṭhata yathāgatam
     kirmīravadhasaṃvigno bahir duryodhano 'gamat

 

 

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)
p. 24
'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,
p. 25
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!'
"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
p. 26
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
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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.'"

 

 

 

Book 3
Chapter 12

 

 

 

1 [dhṛ]
      kirmīrasya vadhaṃ kṣattaḥ śrotum icchāmi kathyatām
      rakṣasā bhīmasenasya katham āsīt samāgamaḥ
  2 [vi]
      śṛṇu bhīmasya karmedam atimānuṣa karmaṇaḥ
      śrutapūrvaṃ mayā teṣāṃ kathānteṣu punaḥ punaḥ
  3 itaḥ prayātā rājendra pāṇḍavā dyūtanirjitāḥ
      jagmus tribhir ahorātraiḥ kāmyakaṃ nāma tad vanam
  4 rātrau niśīthe svābhīle gate 'rthasamaye nṛpa
      pracāre puruṣādānāṃ rakṣasāṃ bhīmakarmaṇām
  5 tad vanaṃ tāpasā nityaṃ śeṣāś ca vanacāriṇaḥ
      dūrāt pariharanti sma puruṣād abhayāt kila
  6 teṣāṃ praviśatāṃ tatra mārgam āvṛtya bhārata
      dīptākṣaṃ bhīṣaṇaṃ rakṣaḥ solmukaṃ pratyadṛśyata
  7 bāhū mahāntau kṛtvā tu tathāsyaṃ ca bhayānakam
      sthitam āvṛtya panthānaṃ yena yānti kurūdvahāḥ
  8 daṣṭauṣṭha daṃṣṭraṃ tāmrākṣaṃ pradīptordhva śiroruham
      sārkaraśmitaḍic cakraṃ sabalākam ivāmbudam
  9 sṛjantaṃ rākṣasīṃ māyāṃ mahārāva virāviṇam
      muñcantaṃ vipulaṃ nādaṃ satoyam iva toyadam
  10 tasya nādena saṃtrastāḥ pakṣiṇaḥ sarvatodiśam
     vimuktanādāḥ saṃpetuḥ sthalajā jalajaiḥ saha
 11 saṃpradruta mṛgadvīpimahiṣarkṣa samākulam
     tad vanaṃ tasya nādena saṃprasthitam ivābhavat
 12 tasyoruvātābhihatā tāmrapallava bāhavaḥ
     vidūra jātāś ca latāḥ samālśiṣyanta pādapān
 13 tasmin kṣaṇe 'tha pravavau māruto bhṛśadāruṇaḥ
     rajasā saṃvṛtaṃ tena naṣṭarṣkam abhavan nabhaḥ
 14 pañcānāṃ pāṇḍuputrāṇām avijñāto mahāripuḥ
     pañcānām indriyāṇāṃ tu śokavega ivātulaḥ
 15 sa dṛṣṭvā pāṇḍavān dūrāt kṛṣṇājinasamāvṛtān
     āvṛṇot tad vanadvāraṃ maināka iva parvataḥ
 16 taṃ samāsādya vitrastā kṛṣṇā kamalalocanā
     adṛṣṭapūrvaṃ saṃtrāsān nyamīlayata locane
 17 duḥśāsana karotsṛṣṭaviprakīrṇaśiroruhā
     pañca parvatamadhyasthā nadīvākulatāṃ gatā
 18 momuhyamānāṃ tāṃ tatra jagṛhuḥ pañca pāṇḍavāḥ
     indriyāṇi prasaktāni viṣayeṣu yathā ratim
 19 atha tāṃ rākṣasīṃ māyām utthitāṃ ghoradarśanām
     rakṣoghnair vividhair mantrair dhaumyaḥ samyak prayojitaiḥ
     paśyatāṃ pāṇḍuputrāṇāṃ nāśayām āsa vīryavān
 20 sa naṣṭamāyo 'tibalaḥ krodhavisphāritekṣaṇaḥ
     kāmamūrti dharaḥ kṣudraḥ kālakalpo vyadṛśyata
 21 tam uvāca tato rājā dīrghaprajño yudhiṣṭhiraḥ
     ko bhavān kasya vā kiṃ te kriyatāṃ kāryam ucyatām
 22 pratyuvācātha tad rakṣo dharmarājaṃ yudhiṣṭhiram
     ahaṃ bakasya vai bhrātā kirmīra iti viśrutaḥ
 23 vane 'smin kāmyake śūnye nivasāmi gatajvaraḥ
     yudhi nirjitya puruṣān āhāraṃ nityam ācaran
 24 ke yūyam iha saṃprāptā bhakṣyabhūtā mamāntikam
     yudhi nirjitya vaḥ sarvān bhakṣayiṣye gatajvaraḥ
 25 yudhiṣṭhiras tu tac chrutvā vacas tasya durātmanaḥ
     ācacakṣe tataḥ sarvaṃ gotra nāmādi bhārata
 26 pāṇḍavo dharmarājo 'haṃ yadi te śrotram āgataḥ
     sahito bhrātṛbhiḥ sarvair bhīmasenārjunādibhiḥ
 27 hṛtarājyo vanevāsaṃ vastuṃ kṛtam itas tataḥ
     vanam abhyāgato ghoram idaṃ tava parigraham
 28 kirmīras tv abravīd enaṃ diṣṭyā devair idaṃ mama
     upapāditam adyeha cirakālān manogatam
 29 bhīmasenavadhārthaṃ hi nityam abhyudyatāyudhaḥ
     carāmi pṛthivīṃ kṛtsnāṃ nainam āsādayāmy aham
 30 so 'yam āsādito diṣṭyā bhrātṛhā kāṅkṣitaś ciram
     anena hi mama bhrātā bako vinihataḥ priyaḥ
 31 vetrakīya gṛhe rājan brāhmaṇac chadma rūpiṇā
     vidyā balam upāśritya na hy asty asyaurasaṃ balam
 32 hiḍimbaś ca sakhā mahyaṃ dayito vanagocaraḥ
     hato durātmanānena svasā cāsya hṛtā purā
 33 so 'yam abhyāgato mūḍha mamedaṃ gahanaṃ vanam
     pracāra samaye 'smākam ardharātre samāsthite
 34 adyāsya yātayiṣyāma tad vairaṃ cirasaṃbhṛtam
     tarpayiṣyāmi ca bakaṃ rudhireṇāsya bhūriṇā
 35 adhyāham anṛṇo bhūtvā bhrātuḥ sakhyus tathaiva ca
     śāntiṃ labdhāsmi paramāṃ hatva rākṣasakaṇṭakam
 36 yadi tena purā mukto bhīmaseno bakena vai
     adyainaṃ bhakṣayiṣyāmi paśyatas te yudhiṣṭhira
 37 enaṃ hi vipulaprāṇam adya hatvā vṛkodaram
     saṃbhakṣya jarayiṣyāmi yathāgastyo mahāsuram
 38 evam uktas tu dharmātmā satyasaṃdho yudhiṣṭhiraḥ
     naitad astīti sakrodho bhartsayām āsa rākṣasam
 39 tato bhīmo mahābāhur ārujya tarasā druma
     daśavyāmam ivodviddhaṃ niṣpatram akarot tadā
 40 cakāra sajyaṃ gāṇḍīvaṃ vajraniṣpeṣa gauravam
     nimeṣāntaramātreṇa tathaiva vijayo 'rjunaḥ
 41 nivārya bhīmo jiṣṇuṃ tu tad rakṣo ghoradarśanam
     abhidrutyābravīd vākyaṃ tiṣṭha tiṣṭheti bhārata
 42 ity uktvainam abhikruddhaḥ kakṣyām utpīḍya pāṇḍavaḥ
     niṣpiṣya pāṇinā pāṇiṃ saṃdaṣṭauṣṭha puṭo balī
     tam abhyadhāvad vegena bhīmo vṛkṣāyudhas tadā
 43 yamadaṇḍapratīkāśaṃ tatas taṃ tasya mūrdhani
     pātayām āsa vegena kuliśaṃ maghavān iva
 44 asaṃbhrāntaṃ tu tad rakṣaḥ samare pratyadṛśyata
     cikṣepa colmikaṃ dīptam aśaniṃ jvalitām iva
 45 tad udastam alātaṃ tu bhīmaḥ praharatāṃ varaḥ
     padā savyena cikṣepa tad rakṣaḥ punar āvrajat
 46 kirmīraś cāpi sahasā vṛkṣam utpāṭya pāṇḍavam
     daṇḍapāṇir iva kruddhaḥ samare pratyayudhyata
 47 tad vṛkṣayuddham abhavan mahīruha vināśanam
     vālisugrīvayor bhrātror yathā śrīkāṅkṣiṇoḥ purā
 48 śīrṣayoḥ patitā vṛkṣā bibhidur naikadhā tayoḥ
     yathaivotpala padmāni mattayor dvipayos tathā
 49 muñjavaj jārjarī bhūtā bahavas tatra pādapāḥ
     cīrāṇīva vyudastāni rejus tatra mahāvane
 50 tad vṛkṣayuddham abhavat sumuhūrtaṃ viśāṃ pate
     rākṣasānāṃ ca mukhyasya narāṇām uttamasya ca
 51 tataḥ śilāṃ samutkṣipya bhīmasya yudhi tiṣṭhataḥ
     prāhiṇod rākṣasaḥ kruddho bhīmasenaś cacāla ha
 52 taṃ śilā tāḍanajaḍaṃ paryadhāvat sa rākṣasaḥ
     bāhuvikṣipta kiraṇaḥ svarbhānur iva bhāskaram
 53 tāv anyonyaṃ samāśliṣya prakarṣantau parasparam
     ubhāv api cakāśete prayuddhau vṛṣabhāv iva
 54 tayor āsīt sutumulaḥ saṃprahāraḥ sudāruṇaḥ
     nakhadaṃṣṭrāyudhavator vyāghrayor iva dṛṭtayoḥ
 55 duryodhana nikārāc ca bāhuvīryāc ca darpitaḥ
     kṛṣṇā nayanadṛṣṭaś ca vyavardhata vṛkodaraḥ
 56 abhipatyātha bāhubhyāṃ pratyagṛhṇād amarṣitaḥ
     mātaṅga iva mātaṅgaṃ prabhinnakaraṭā mukhaḥ
 57 taṃ cāpy ātha tato rakṣaḥ pratijagrāha vīryavān
     tam ākṣipad bhīmaseno balena balināṃ varaḥ
 58 tayor bhujaviniṣpeṣād ubhayor valinos tadā
     śabdaḥ samabhavad ghoro veṇusphoṭa samo yudhi
 59 athainam ākṣipya balād gṛhya madhye vṛkodaraḥ
     dhūnayām āsa vegena vāyuś caṇḍa iva drumam
 60 sa bhīmena parāmṛṣṭo durbalo balinā raṇe
     vyaspandata yathāprāṇaṃ vicakarṣa ca pāṇḍavam
 61 tata enaṃ pariśrāntam upalabhya vṛkodaraḥ
     yoktrayām āsa bāhubhyāṃ paśuṃ raśanayā yathā
 62 vinadantaṃ mahānādaṃ bhinnabherī samasvanam
     bhrāmayām āsa suciraṃ visphurantam acetasam
 63 taṃ viṣīdantam ājñāya rākṣasaṃ pāṇḍunandanaḥ
     pragṛhya tarasā dorbhyāṃ paśumāram amārayan
 64 ākramya sa kaṭī deśe jānunā rākṣasādhamam
     apīḍayata bāhubbhyāṃ kaṇṭhaṃ tasya vṛkodaraḥ
 65 atha taṃ jaḍa sarvāṅgaṃ vyāvṛttanayanolbaṇam
     bhūtale pātayām āsa vākyaṃ cedam uvāca ha
 66 hiḍimbabakayoḥ pāpana tvam aśrupramārjanam
     kariṣyasi gataś cāsi yamasya sadanaṃ prati
 67 ity evam uktvā puruṣapravīras; taṃ rākṣasaṃ krodhavivṛtta netraḥ
     prasrastavastrābharaṇaṃ sphurantam; udbbhrānta cittaṃ vyasum utsasarja
 68 tasmin hate toyadatulyarūpe; kṛṣṇāṃ puraskṛtya narendraputrāḥ
     bhīmaṃ praśasyātha guṇair anekair; hṛṣṭās tato dvaitavanāya jagmuḥ
 69 evaṃ vinihataḥ saṃkhye kirmīro manujādhipa
     bhīmena vacanād asya dharmarājasya kaurava
 70 tato niṣkaṇṭakaṃ kṛtvā vanaṃ tad aparājitaḥ
     draupadyā sahadharmajño vasatiṃ tām uvāsa ha
 71 samāśvāsya ca te sarve draupadīṃ bharatarṣabhāḥ
     prahṛṣṭamanasaḥ prītyā praśaśaṃsur vṛkodaram
 72 bhīma bāhubalotpiṣṭe vinaṣṭe rākṣase tataḥ
     viviśus tad vanaṃ vīrāḥ kṣemaṃ nihatakaṇṭakam
 73 sa mayā gacchatā mārge vinikīrṇo bhayāvahaḥ
     vane mahati duṣṭātmā dṛṣṭo bhīmabalād dhataḥ
 74 tatrāśrauṣam ahaṃ caitat karma bhīmasya bhārata
     brāhmaṇānāṃ kathayatāṃ ye tatrāsan samāgatāḥ
 75 evaṃ vinihataṃ saṃkhye kirmīraṃ rākṣasottamam
     śrutvā dhyānaparo rājā niśaśvāsārtavat tadā

 

SECTION XII

(Arjunabhigamana Parva)
Vaisampayana said, 'Hearing that the Pandavas had been banished, the Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in affliction in the great forest. And the consanguineous relatives of Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and powerful brothers--the Kaikeyas, their hearts fired with wrath, went to the forest to see the sons of Pritha. And reproaching the sons of Dhritarashtra, they said, 'What should we do?' And those bulls of the Kshatriya race, with Vasudeva at their head, sat themselves down round Yudhishthira the just. And respectfully saluting that foremost of the Kurus, Kesava mournfully said, 'The earth shall drink the blood of Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these in battle and defeating their followers along with their royal allies, will we all install Yudhishthira the just on the throne! The wicked deserve to be slain! Verily, this is eternal morality.'
Vaisampayana continued, 'And when on account of the wrongs of
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[paragraph continues] Pritha's sons, Janardana had thus got into a passion, and seemed bent upon consuming all created things, Arjuna exerted himself to pacify him. And beholding Kesava angry, Falguna began to recite the feats achieved in his former lives by that soul of all things, himself immeasurable, the eternal one, of infinite energy, the lord of Prajapati himself, the supreme ruler of the worlds, Vishnu of profound wisdom!'
"Arjuna said, 'In days of old, thou, O Krishna, hadst wandered on the Gandhamadana mountains for ten thousand years as a Muni having his home where evening fell! Living upon water alone, thou hadst, in days of old, O Krishna, also dwelt for full eleven thousand years by the lake of Pushkara! And, O slayer of Madhu, with arms upraised and standing on one leg, thou hadst passed a hundred years on the high hills of Vadari, 1 living all the while upon air! And leaving aside thy upper garment, with body emaciated and looking like a bundle of veins, thou hadst lived on the banks of the Saraswati, employed in thy sacrifice extending for twelve years! And, O Krishna of mighty energy, in observance of thy vow thou hadst stood on one leg for the length of a thousand years of the celestials, on the plains of Prabhasa which it behoveth the virtuous to visit! Vyasa hath told me that thou art the cause of the creation and its course! And, O Kesava, the lord of Kshetra, 2 thou art the mover of all minds, and the beginning and end of all things! All asceticism resteth in thee, and thou too art the embodiment of all sacrifices, and the eternal one! Slaying the Asura Naraka, offspring of the Earth-first begotten, thou hadst obtained his ear-rings, and performed, O Krishna, the first horse-sacrifice (offering up that Asura as the sacrificial horse)! And, O bull of all the worlds, having performed that feat, thou hast become victorious over all! Thou hadst slain all the Daityas and Danavas mustered in battle, and giving the lord of Sachi (Indra) the sovereignty of the universe, thou hast, O Kesava of mighty arms, taken thy birth among men! O slayer of all foes, having floated on the primordial waters, thou subsequently becamest Hari, 3 and Brahma and Surya and Dharma, and Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala and the firmament the earth, and the ten directions! Thyself increate, thou art the lord of the mobile and the immobile universe, the Creator of all, O thou foremost of all existences! And, O slayer of Madhu, O thou of abundant energy, in the forest of Chitraratha thou didst, O Krishna, gratify with thy sacrifice the
p. 29
chief of all the gods, the highest of the high! O Janardana, at each sacrifice thou didst offer, according to shares, gold by hundreds and thousands. And, O son of the Yadava race, becoming the son of Aditi, O exalted one of the supreme attributes, thou hast been known as the younger brother of Indra! And, O thou chastiser of foes, even while a child thou didst, O Krishna, in consequence of thy energy, fill by three steps only the heaven, the firmament, and the earth! And, O thou soul of all covering the heaven and the firmament (while thou wert thus transformed), thou didst dwell in the body of the sun and afflict him with thy own splendour! And, O exalted one, in thy incarnations on those thousand occasions, thou hadst slain, O Krishna, sinful Asuras by hundreds! By destroying the Mauravas and the Pashas, and slaying Nisunda and Naraka. Thou hast again rendered safe the road to Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha and Sisupala with his adherents, and Jarasandha and Saivya and Satadhanwan! And on thy car roaring like unto clouds and effulgent like the sun, thou didst obtain for thy queen the daughter of Bhoja, defeating Rukmi in battle! Thou didst in fury slay Indradyumna and the Yavana called Kaseruman! And slaying Salwa the lord of Saubha, thou didst destroy that city of Saubha itself! These have all been slain in battle; listen to me as I speak of others (also slain by thee)! At Iravati thou hast slain king Bhoja equal unto Karttavirya in battle, and both Gopati and Talaketu also have been slain by thee! And, O Janardana, thou hast also appropriate unto thyself the sacred city of Dwarka, abounding in wealth and agreeable unto the Rishi themselves, and thou wilt submerge it at the end within the ocean! O slayer of Madhu, how can crookedness be in thee, devoid as thou art, O thou of the Dasarha race, of anger and envy and untruth and cruelty? O thou who knowest no deterioration, all the Rishis, coming unto thee seated in thy glory on the sacrificial ground, seek protection of thee! And, O slayer of Madhu, thou stayest at the end of the Yuga, contracting all things and withdrawing this universe into thy own self, thou repressor of all foes! O thou of the Vrishni race, at the beginning of the Yuga, there sprang from thy lotus-like navel, Brahma himself, and lord of all mobile and immobile things, and whose is this entire universe! When the dreadful Danavas Madhu and Kaitava were bent on slaying Brahma, beholding their impious endeavour thou wert angry, and from thy forehead, O Hari, sprang Sambhu, the holder of the trident. Thus these two foremost of the deities have sprung from thy body in order to do thy work! Even Narada it was who hath told me this! O Narayana, thou didst, in the forest of Chaitraratha, celebrate with plentiful gifts a grand sacrifice consisting of a multitude of rites! O God, O thou of eyes like lotus leaves, the deeds thou hast performed while still a boy, having recourse to thy might and aided by Baladeva, have never been done by others, nor are they capable of
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being achieved by others in the future! Thou didst even dwell in Kailasa, accompanied by Brahmanas!'
"Vaisampayana continued, 'Having addressed Krishna thus, the illustrious Pandava, who was the soul of Krishna, became dumb, when Janardana (in reply addressed that son of Pritha) saying, 'Thou art mine and I am thine, while all that is mine is thine also! He that hateth thee hateth me as well, and he that followeth thee followeth me! O thou irrepressible one, thou art Nara and I am Narayana or Hari! We are the Rishis Nara and Narayana born in the world of men for a special purpose. O Partha, thou art from me and I am from thee! O bull of the Bharata race, no one can understand the difference that is between us!'
"Vaisampayana continued, 'When the illustrious Kesava had said so in the midst of that assembly of brave kings, all excited with anger, Panchali surrounded by Dhrishtadyumna and her other heroic brothers, approached him of eyes like lotus leaves seated with his cousins, and, desirous of protection, addressed in angry accents that refuge of all, saying, 'Asita and Devala have said that in the matter of the creation of all things, thou hast been indicated (by the sages) as the only Prajapati and the Creator of all the worlds! And, O irrepressible one, Jamadagnya sayeth that thou art Vishnu, and, O slayer of Madhu, that thou art (embodiment of) Sacrifice, Sacrificer and he for whom the sacrifice is performed! And, O best of male beings, the Rishis indicate thee as Forgiveness and Truth! Kasyapa hath said that thou art Sacrifice sprung from Truth! O exalted one, Narada calleth thee the god of the Sadhyas, and of the Sivas, as alone the Creator and the Lord of all things. And, O tiger among men, thou repeatedly sportest with the gods including, Brahma and Sankara and Sakra even as children sporting with their toys! And, O exalted one, the firmament is covered by thy head, and the earth by thy feet; these worlds are as thy womb and thou art the Eternal one! With Rishis sanctified by Vedic lore and asceticism, and whose souls have been purified by penance, and who are contented with soul-vision, thou art the best of all objects! And, O chief of all male beings; thou art the refuge of all royal sages devoted to virtuous acts, never turning their backs on the field of the battle, and possessed of every accomplishment! Thou art the Lord of all, thou art Omnipresent, thou art the Soul of all things, and thou art the active power pervading everything! The rulers of the several worlds, those worlds themselves, the stellar conjunctions, the ten points of the horizon, the firmament, the moon, and the sun, are all established in thee! And, O mighty-armed one, the morality of (earthly) creatures, the immortality of the universe, are established in thee! Thou art the Supreme lord of all creatures, celestial or human! Therefore it is, O slayer of Madhu, that impelled by the affection thou bearest me that I will relate to thee my griefs! O
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[paragraph continues] Krishna, how could one like me, the wife of Pritha's sons, the sister of Dhrishtadyumna, and the friend of thee, be dragged to the assembly! Alas, during my season, stained with blood, with but a single cloth on, trembling all over, and weeping, I was dragged to the court of the Kurus! Beholding me, stained with blood in the presence of those kings in the assembly, the wicked sons of Dhritarashtra laughed at me! O slayer of Madhu, while the sons of Pandu and the Panchalas and the Vrishnis lived, they dared express the desire of using me as their slave! O Krishna, I am according to the ordinance, the daughter in-law of both Dhritarashtra and Bhishma! Yet, O slayer of Madhu, they wished to make of me a slave by force! I blame the Pandavas who are mighty and foremost in battle, for they saw (without stirring) their own wedded wife known over all the world, treated with such cruelty! Oh, fie on the might of Bhimasena, fie on the Gandiva of Arjuna, for they, O Janardana, both suffered me to be thus disgraced by little men! This eternal course of morality is ever followed by the virtuous--viz., that the husband, however weak, protecteth his wedded wife! By protecting the wife one protecteth his offspring and by protecting the offspring one protecteth his own self! One's own self is begotten on one's wife, and therefore it is that the wife is called Jaya. A wife also should protect her lord, remembering that he is to take his birth in her womb! The Pandavas never forsake the person that soliciteth their protection, and yet they abandoned me who solicited it! By my five husbands five sons of exceeding energy have been born of me: Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by Nakula and Srutakarman by the youngest, all of them of energy that cannot be baffled. For their sake, O Janardana, it was necessary to protect me! Even as (thy son) Pradyumna, they are, O Krishna, mighty warriors all! They are foremost of bowmen, and invincible in battle by any foe! Why do they bear the wrongs inflicted (on me) by the sons of Dhritarashtra of such contemptible strength? Deprived of their kingdom by deception, the Pandavas were made bondsmen and I myself was dragged to the assembly while in my season, and having only a single cloth on! Fie on that Gandiva which none else can string save Arjuna and Bhima and thyself, O slayer of Madhu! Fie on the strength of Bhima, and fie on the prowess of Arjuna, since, O Krishna, Duryodhana (after what he had done) hath drawn breath even for a moment! He it is, O slayer of Madhu, who formerly drove the guileless Pandavas with their mother from the kingdom, while they were children still engaged in study and the observance of their vows. It is that sinful wretch, who, horrible to relate, mixed in Bhima's food fresh and virulent poison in full dose. But, O Janardana, Bhima digested that poison with the food, without sustaining any injury, for, O best of men and mighty-armed one, Bhima's days had not been ended! O Krishna, it is Duryodhana who at the house standing by the banyan called Pramana bound
p. 32
[paragraph continues] Bhima sleeping unsuspectingly, and casting him into the Ganges returned to the city. But the powerful Bhimasena the son of Kunti, possessed of mighty arms, on waking from sleep, tore his bonds and rose from the water. It is Duryodhana, who caused venomous black-cobras to bite all over the body of Bhimasena, but that slayer of foes died not. Awaking, the son of Kunti smashed all the serpents and with his left hand killed (the agent, viz.) the favourite charioteer of Duryodhana. Again, while the children were asleep at Varanavata with their mother, it is he who set fire to the house intending to burn them to death. Who is there capable of doing such an act? It was then that the illustrious Kunti, overtaken by this calamity, and surrounded by the flames, began to cry out in terror, speaking to the children, 'Alas, I am undone! How shall we escape from this fire today! Alas, I shall meet with destruction with my little children!' Then Bhima, possessed of mighty arms, and prowess like unto the force of the wind, comforted his illustrious mother as also his brothers, saying, 'Like that king of birds, Garuda, the son of Vinata, I will spring up into the air. We have no fear from this fire'. And then taking his mother on his left flank, and the king in his right, and the twins on each shoulder, and Vivatsu on his back, the mighty Vrikodara, thus taking all of them, at one leap cleared the fire and delivered his mother and brother from the conflagration. Setting out that night with their renowned mother, they came near the forest of Hidimva. And while fatigued and distressed, they were sleeping fast with her, a Rakshasa woman called Hidimva approached them. Beholding the Pandavas with their mother asleep on the ground, influenced by desire she sought to have Bhimasena for her lord. The weak one then took up Bhima's feet on her lap to press them with her soft hands. The mighty Bhima of immeasurable energy, of prowess that could not be baffled, then woke from sleep, and asked her, saying, 'O thou of faultless features, what dost thou wish here?' Thus asked by him, the Rakshasa lady of faultless features, capable, besides, of assuming any form at will, replied unto the high-souled Bhima, saying, 'Do ye speedily fly from this place! My brother gifted with strength will come to slay ye! Therefore speed and tarry not!' But Bhima haughtily said, 'I do not fear him! If he cometh here, I will slay him!' Hearing their converse, that vilest of cannibals came to the spot. Of frightful form and dreadful to behold, uttering loud cries as he came, the Rakshasa said, 'O Hidimva, with whom dost thou converse? Bring him unto me, I will eat him up. It behoveth thee to tarry not.' But moved by compassion, the Rakshasa lady of faultless features and pure heart said nothing out of pity. Then the man-eating monster, uttering dreadful cries, rushed at Bhima with great force. And approaching him furiously, the mighty cannibal, possessed with rage, caught hold of Bhima's hand with his own and clenching fast his other hand and making it hard as the thunder-bolt of Indra, suddenly struck Bhima a blow
p. 33
that descended with the force of lightning. His hand having been seized by the Rakshasa, Vrikodara, without being able to brook it, flew into a rage. Then a dreadful combat took place between Bhimasena and Hidimva, both skilled in all weapons and which was like unto the encounter of Vasava with Vritra. And, O sinless one, after sporting with the Rakshasa for a long while the powerful Bhima of mighty energy slew the cannibal when the latter had become weak with exertion. Then having slain Hidimva, and taking (his sister) Hidimva at their head, of whom was (subsequently) born Ghatotkacha, Bhima and his brothers went away. Then all those repressors of their foes, accompanied by their mother and surrounded by many Brahmanas proceeded towards Ekachakra. In the matter of this their journey, Vyasa ever engaged in their welfare had become their counsellor. Then arriving at Ekachakra, the Pandavas of rigid vows there also slew a mighty cannibal, Vaka by name, terrible as Hidimva himself. And having slain that fierce cannibal, Bhima that foremost of smiters, went with all his brothers to the capital of Drupada. And, O Krishna, as thou hadst acquired Rukmini, the daughter of Bhishmaka, even so Savyasachin, while residing there, obtained me! O slayer of Madhu, Arjuna won me in the Swayamvara, having performed a feat difficult of achievement by others and having fought also with the assembled kings!
'Thus, O Krishna, afflicted with numerous griefs, and in great distress, am I living, with Dhaumya at our head, but deprived of the company of the adorable Kunti! Why do these that are gifted with strength and possessed of the prowess of the lion, sit indifferently, beholding me thus afflicted by enemies so despicable? Suffering such wrongs at the hands of wicked and evil-doing foes of small strength, am I to burn in grief so long? Born I was in a great race, coming into the world in an extraordinary way! I am also the beloved wife of the Pandavas, and the daughter-in-law of the illustrious Pandu! The foremost of women and devoted to my husbands, even I, O Krishna, was seized by hair, O slayer of Madhu, in the sight of the Pandavas, each of whom is like an Indra himself!
'Saying this the mild-speeched Krishna hid her face with her soft hands like the buds of lotus, and began to weep. And the tears of Panchali begot of grief washed her deep, plump and graceful breasts crowned with auspicious marks. And wiping her eyes and sighing frequently she said these words angrily and in a choked voice, 'Husbands, or sons, or friends, or brothers, or father, have I none! Nor have I thee, O thou slayer of Madhu, for ye all, beholding me treated so cruelly by inferior foes, sit still unmoved! My grief at Karna's ridicule is incapable of being assuaged! On these grounds I deserve to be ever protected by thee, O Kesava, viz., our relationship, thy respect (for me), our friendship, and thy lordship (over me)
p. 34
"Vaisampayana continued, 'In that assembly of heroes Vasudeva then spake unto the weeping Draupadi as follows, 'O fair lady, the wives of those with whom thou art angry, shall weep even like thee, beholding their husbands dead on the ground, weltering in blood and their bodies covered with the arrows of Vivatsu! Weep not, lady, for I will exert to the utmost of my powers for the sons of Pandu! I promise thou shalt (once more) be the queen of kings! The heavens might fall, or the Himavat might split, the earth might be rent, or the waters of the ocean might dry up, but my words shall never be futile!' Hearing those words of Achyuta in reply, Draupadi looked obliquely at her third husband (Arjuna). And, O mighty king, Arjuna said unto Draupadi, 'O thou of beautiful coppery eyes, grieve not! O illustrious one, it shall be even as the slayer of Madhu hath said! It can never be otherwise, O beautiful one!'
"Dhrishtadyumna said, 'I will slay Drona, Sikhandin will slay the grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will slay Karna. And, O sister, assisted by Rama and Krishna, we are invincible in battle by even the slayer himself of Vritra--what are the sons of Dhritarashtra?'
"Vaisampayana continued, 'After these words had been spoken, all the heroes there turned their faces towards Vasudeva, who then in their midst began to speak as follows.'"

 

 

 

 

Book 3
Chapter 13

 1 [vai]
      bhojāḥ pravrajitāñ śrutvā vṛṣṇayaś cāndhakaiḥ saha
      pāṇḍavān duḥkhasaṃtaptān samājagmur mahāvane
  2 pāñcālasya ca dāyādā dhṛṣṭaketuś ca cedipaḥ
      kekayāś ca mahāvīryā bhrātaro lokaviśrutāḥ
  3 vane te 'bhiyayuḥ pārthān krodhāmarśa samanvitāḥ
      garhayanto dhārtarāṣṭrān kiṃ kurma iti cābruvan
  4 vāsudevaṃ puraskṛtya sarve te kṣatriyarṣabhāḥ
      parivāryopaviviśur dharmarājaṃ yudhiṣṭhiram
  5 [vā]
      duryodhanasya karṇasya śakuneś ca durātmanaḥ
      duḥśāsanacaturthānāṃ bhūmiḥ pāsyati śoṇitam
  6 tataḥ sarve 'bhiṣiñcāmo dharmarājaṃ yudhiṣṭhiram
      nikṛtyopacaran vadhya eva dharmaḥ sanātanaḥ
  7 [vai]
      pārthānām abhiṣaṅgeṇa tathā kruddhaṃ janārdanam
      arjunaḥ śamayām āsā didhakṣantam iva prajāḥ
  8 saṃkruddhaṃ keśavaṃ dṛṣṭvā pūrvadeheṣu phalgunaḥ
      kīrtayām āsa karmāṇi satyakīrter mahātmanaḥ
  9 puruṣasyāprameyasya satyasyāmita tejasaḥ
      prajāpatipater viṣṇor lokanāthasya dhīmataḥ
  10 [ar]
     daśavarṣasahasrāṇi yatrasāyaṃ gṛho muniḥ
     vyacaras tvaṃ purā kṛṣṇa parvate gandhamādane
 11 daśavarṣasahasrāṇi daśavarṣaśatāni ca
     puṣkareṣv avasaḥ kṛṣṇa tvam apo bhakṣayan purā
 12 ūrdhvabāhur viśālāyāṃ badaryāṃ madhusūdana
     atiṣṭha ekapādena vāyubhakṣaḥ śataṃ samāḥ
 13 apakṛṣṭottarāsaṅgaḥ kṛśo dhamani saṃtataḥ
     āsīḥ kṛṣṇa sarasvatyāṃ satre dvādaśa vārṣike
 14 prabhāsaṃ cāpy athāsādya tīrthaṃ puṇyajanocitam
     tathā kṛṣṇa mahātejā divyaṃ varṣasahasrakam
     ātiṣṭhas tapa ekena pādena niyame sthitaḥ
 15 kṣetrajaḥ sarvabhūtānām ādir antaś ca keśava
     nidhānaṃ tapasāṃ kṛṣṇa yajñas tvaṃ ca sanātanaḥ
 16 nihatya narakaṃ bhaumam āhṛtya maṇikuṇḍale
     prathamotpāditaṃ kṛṣṇa medhyam aśvam avāsṛjaḥ
 17 kṛtvā tat karma lokānām ṛṣabhaḥ sarvalokajit
     avadhīs tvaṃ raṇe sarvān sametān daityadānavān
 18 tataḥ sarveśvaratvaṃ ca saṃpradāya śacīpateḥ
     mānuṣeṣu mahābāho prādurbhūto 'si keśava
 19 sa tvaṃ nārāyaṇo bhūtvā harir āsīḥ paraṃtapa
     brahmā somaś ca sūryaś ca dharmo dhātā yamo 'nalaḥ
 20 vāyur vaiśravaṇo rudraḥ kālaḥ khaṃ pṛthivī diśaḥ
     ajaś carācaraguruḥ sraṣṭā tvaṃ puruṣottama
 21 turāyaṇādibhir devakratubhir bhūridakṣiṇaiḥ
     ayajo bhūri tejā vai kṛṣṇa caitraratho vane
 22 śataṃ śatasahasrāṇi suvarṇasya janārdana
     ekaikasmiṃs tadā rajñe paripūrṇāni bhāgaśaḥ
 23 aditer api putratvam etya yādavanandana
     tvaṃ viṣṇur iti vikhyāta indrād avarajo bhuvi
 24 śiśur bhūtvā divaṃ khaṃ ca pṛthivīṃ ca paraṃtapa
     tribhir vikramaṇaiḥ kṛṣṇa krāntavān asi tejasā
 25 saṃprāpya divam ākāśam ādityasadane sthitaḥ
     atyarocaś ca bhūtātman bhāskaraṃ svena tejasā
 26 sāditā mauravāḥ pāśā nisunda narakau hatau
     kṛtaḥ kṣemaḥ punaḥ panthāḥ puraṃ prāgjyotiṣaṃ prati
 27 jārūthyām āhutiḥ krāthaḥ śiśupālo janaiḥ saha
     bhīmasenaś ca śaibyaś ca śatadhanvā ca nirjitaḥ
 28 tathā parjanyaghoṣeṇa rathenādityavarcasā
     avākṣīr mahiṣīṃ bhojyāṃ raṇe nirjitya rukmiṇam
 29 indra dyumno hataḥ kopād yavanaś ca kaśerumān
     hataḥ saubhapatiḥ śālvas tvayā saubhaṃ ca pātitam
 30 irāvatyāṃ tathā bhojaḥ kārtavīryasamo yudhi
     gopatis tālaketuś ca tvayā vinihatāv ubhau
 31 tāṃ ca bhogavatīṃ puṇyām ṛṣikāntāṃ janārdana
     dvārakām ātmasātkṛtvā samudraṃ gamayiṣyasi
 32 na krodho na ca mātsaryaṃ nānṛtaṃ madhusūdana
     tvayi tiṣṭhati dāśārha na nṛśaṃsyaṃ kuto 'nagha
 33 āsīnaṃ cittamadhye tvāṃ dīpyamānaṃ svatejasā
     āgamya ṛṣayaḥ sarve 'yācantābhayam acyuta
 34 yugānte sarvabhūtāni saṃkṣipya madhusūdana
     ātmany evātma sātkṛtvā jagad āsse paraṃtapa
 35 naivaṃ pūrve nāpare vā kariṣyanti kṛtāni te
     karmāṇi yāni deva tvaṃ bāla eva mahādyute
 36 kṛtavān puṇḍarīkākṣa baladeva sahāyavān
     vairāja bhavane cāpi brahmaṇā nyavasaḥ saha
 37 [vai]
     evam uktvā tadātmānam ātmā kṛṣṇasya pāṇḍavaḥ
     tūṣṇīm āsīt tataḥ pārtham ity uvāca janārdanaḥ
 38 mamaiva tvaṃ tavaivāhaṃ ye madīyās tavaiva te
     yas tvāṃ dveṣṭi sa māṃ dveṣṭi yas tvām anu sa mām anu
 39 naras tvam asi durdharṣa harir nārāyaṇo hy aham
     lokāl lokam imaṃ praptau naranārāyaṇāv ṛṣī
 40 ananyaḥ pārtha mattas tvam ahaṃ tvattaś ca bhārata
     nāvayor antaraṃ śakyaṃ vedituṃ bharatarṣabha
 41 tasmin vīra samāvāye saṃrabdheṣv atha rājasu
     dhṛṣṭadyumnamukhair vīrair bhrātṛbhiḥ parivāritā
 42 pāñcālī puṇḍarīkākṣam āsīnaṃ yādavaiḥ saha
     abhigamyābravīt kṛṣṇā śaraṇyaṃ śaraṇaiṣiṇī
 43 pūrve prajā nisarve tvām āhur ekaṃ prajāpatim
     sraṣṭāraṃ sarvabhūtānām asito devalo 'bravīt
 44 viṣṇus tvam asi durdharṣa tvaṃ yajño madhusūdana
     yaṣṭā tvam asi yaṣṭavyo jāmadagnyo yathābravīt
 45 ṛṣayas tvāṃ kṣamām āhuḥ satyaṃ ca puruṣottama
     satyād yajño 'si saṃbhūtaḥ kaśyapas tvāṃ yathābravīt
 46 sādhyānām api devānāṃ vasūnām īśvareśvara
     lobhabhāvena lokeśa yathā tvāṃ nārado 'bravīt
 47 divaṃ te śirasā vyāptaṃ padbhyāṃ ca pṛthivī vibho
     jaṭharaṃ te ime lokāḥ puruṣo 'si sanātanaḥ
 48 vidyā tapo 'bhitaptānāṃ tapasā bhāvitātmanām
     ātmadarśanasiddhānām ṛṣīṇām ṛṣisattama
 49 rājarṣīṇāṃ puṇyakṛtām āhaveṣv anivartinām
     sarvadharmopapannānāṃ tvaṃ gatiḥ puruṣottama
 50 tvaṃ prabhus tvaṃ vibhus tvaṃ bhūr ātmabhūs tvaṃ sanātanaḥ
     lokapālāś ca lokāś ca nakṣatrāṇi diśo daśa
     nabhaś candraś ca sūryaś ca tvayi sarvaṃ pratiṣṭhitam
 51 martyatā caiva bhūtānām amaratvaṃ divaukasām
     tvayi sarvaṃ mahābāho lokakāryaṃ pratiṣṭhitam
 52 sā te 'haṃ duḥkham ākhyāsye praṇayān madhusūdana
     īśas tvaṃ sarvabhūtānāṃ ye divyā ye ca mānuṣāḥ
 53 kathaṃ nu bhāryā pārthānāṃ tava kṛṣṇa sakhī vibho
     dhṛṣṭadyumnasya bhaginī sabhāṃ kṛṣyeta mādṛśī
 54 strī dharmiṇī vepamānā rudhireṇa samukṣitā
     ekavastrā vikṛṣṭāsmi duḥkhitā kurusaṃsadi
 55 rājamadhye sabhāyāṃ tu rajasābhisamīritām
     dṛṣṭvā ca māṃ dhārtarāṣṭraḥ prāhasan pāpacetasaḥ
 56 dāsī bhāvena bhoktuṃ mām īṣus te madhusūdana
     jīvatsu pāṇḍuputreṣu pāñcāleṣv atha vṛṣṇiṣu
 57 nanv ahaṃ kṛṣṭabhīṣmasya dhṛtarāṣṭrasya cobhayoḥ
     snuṣā bhavāmi dharmeṇa sāhaṃ dāsī kṛtā balāt
 58 garhaye pāṇḍavāṃs tv eva yudhi śreṣṭhān mahābalān
     ye kliśyamānāṃ prekṣante dharmapatnīṃ yaśasvinīm
 59 dhig balaṃ bhīmasenasya dhik pārthasya dhanuṣmatām
     yau māṃ viprakṛtāṃ kṣudrair marṣayetāṃ janārdana
 60 śāśvato 'yaṃ dharmapathaḥ sadbhir ācaritaḥ sadā
     yad bhāryāṃ parirakṣanti bhartāro 'lpabalā api
 61 bhāryāyāṃ rakṣyamāṇāyāṃ prajā bhavati rakṣitā
     prajāyāṃ rakṣyamāṇāyām ātmā bhavati rakṣitaḥ
 62 ātmā hi jāyate tasyāṃ tasmāj jāyā bhavaty uta
     bhartā ca bhāryayā rakṣyaḥ kathaṃ jāyān mamodare
 63 nanv ime śaraṇaṃ prāptān na tyajanti kadā cana
     te māṃ śaraṇam āpānnāṃ nānvapadyanta pāṇḍavāḥ
 64 pañceme pañcabhir jātāḥ kumārāś cāmitaujasaḥ
     eteṣām apy avekṣārthaṃ trātavyāsmi janārdana
 65 prativindhyo yudhiṣṭhirāt suta somo vṛkodarāt
     arjunāc chruta kīrits tu śatānīkas tu nākuliḥ
 66 kaniṣṭāc chruta karmā tu sarve satyaparākramāḥ
     pradyumno yādṛśaḥ kṛṣṇa tādṛśās te mahārathāḥ
 67 nanv ime dhanuṣi śreṣṭhā ajeyā yudhi śātravaiḥ
     kimarthaṃ dhārtarāṣṭrāṇāṃ sahante durbalīyasām
 68 adhārmeṇa hṛtaṃ rājyaṃ sarve dāsāḥ kṛtās tathā
     sabhāyāṃ parikṛṣṭāham ekavastrā rajasvalā
 69 nādhijyam api yac chakyaṃ kartum anyena gāṇḍivam
     anyatrārjuna bhīmābhyāṃ tvayā vā madhusūdana
 70 dhig bhīmasenasya balaṃ dhik pārthasya ca gāṇḍivam
     yatra duryodhanaḥ kṛṣṇa muhūrtam api jīvati
 71 ya etān ākṣipad rāṣṭrāt saha mātrāvihiṃsakān
     adhīyānān purā bālān vratasthān madhusūdana
 72 bhojane bhīmasenasya pāpaḥ prākṣepayad viṣam
     kālakūṭaṃ navaṃ tīkṣṇaṃ saṃbhṛtaṃ lomaharṣaṇam
 73 taj jīrṇam avikāreṇa sahānnena janārdana
     saśeṣatvān mahābāho bhīmasya puruṣottama
 74 pramāṇa koṭyāṃ viśvastaṃ tathā suptaṃ vṛkodaram
     baddhvainaṃ kṛṣṇa gaṅgāyāṃ prakṣipya punar āvrajat
 75 yadā vibuddhaḥ kaunteyas tadā saṃchidya bandhanam
     udatiṣṭhan mahābāhur bhīmaseno mahābalaḥ
 76 āśīviṣaiḥ kṛṣṇasarpaiḥ suptaṃ cainam adarśayat
     sarveṣv evāṅgadeśeṣu na mamāra ca śatruhā
 77 pratibbuddhas tu kaunteyaḥ sarvān sarpān apothayat
     sārathiṃ cāsya dayitam apahastena jaghnivān
 78 punaḥ suptān upādhākṣīd bālakān vāraṇāvate
     śayānān āryayā sārdhaṃ ko nu tat kartum arhati
 79 yatrāryā rudatī bhītā pāṇḍavān idam abravīt
     mahad vyasanam āpannā śikhinā parivāritā
 80 hāhatāsmi kuto nv adya bhavec chāntir ihānalāt
     anāthā vinaśiṣyāmi bālakaiḥ putrakaiḥ saha
 81 tatra bhīmo mahābāhur vāyuvegaparākramaḥ
     āryām āśvāsayām āsa bhrātṝṃś cāpi vṛkodaraḥ
 82 vainateyo yathā pakṣī garuḍaḥ patatāṃ varaḥ
     tathaivābhipatiṣyāmi bhayaṃ vo neha vidyate
 83 āryām aṅkena vāmena rājānaṃ dakṣiṇena ca
     aṃsayoś ca yamau kṛtvā pṛṣṭhe bībhatsum eva ca
 84 sahasotpatya vegena sarvān ādāya vīryavān
     bhrātṝn āryāṃ ca balavān mokṣayām āsa pāvakāt
 85 te rātrau prasthitāḥ sarve mātrā saha yaśasvinaḥ
     abhyagacchan mahāraṇyaṃ hiḍimbavanam antikāt
 86 śrāntāḥ prasuptās tatreme mātrā saha suduḥkhitāḥ
     suptāṃś cainān abhyagacchad dhiḍimbā nāma rākṣasī
 87 bhīmasya pādau kṛtvā tu kha utsaṅge tato balāt
     paryamardata saṃhṛṣṭā kalyāṇī mṛdu pāṇinā
 88 tām abudhyad ameyātmā balavān satyavikramaḥ
     paryapṛcchac ca tāṃ bhīmaḥ kim ihecchasy anindite
 89 tayoḥ śrutā tu kathitam āgacchad rākṣasādhamaḥ
     bhīmarūpo mahānādān visṛjan bhīmadarśanaḥ
 90 kena sārdhaṃ kathayasi ānayainaṃ mamāntikam
     hiḍimbe bhakṣayiṣyāvo naciraṃ kartum arhasi
 91 sā kṛpā saṃgṛhītena hṛdayena manasvinī
     nainam aichat tadākhyātum anukrośād aninditā
 92 sa nādān vinadan ghorān rākṣasaḥ puruṣādakaḥ
     abhyadravata vegena bhīmasenaṃ tadā kila
 93 tam abhidrutya saṃkruddho vegena mahatā balī
     agṛhṇāt pāṇinā pāṇiṃ bhīmasenasya rākṣasaḥ
 94 indrāśanisamasparśaṃ vajrasaṃhananaṃ dṛḍham
     saṃhatya bhīmasenāya vyākṣipat sahasā karam
 95 gṛhītaṃ pāṇinā pāṇiṃ bhīmaseno 'tha rakṣasā
     nāmṛṣyata mahābāhus tatrākrudhyad vṛkodaraḥ
 96 tatrāsīt tumulaṃ yuddhaṃ bhīmasenahiḍimbayoḥ
     sarvāstraviduṣor ghoraṃ vṛtravāsavayor iva
 97 hatvā hiḍimbaṃ bhīmo 'tha prasthito bhrātṛbhiḥ saha
     hiḍimbām agrataḥ kṛtvā yasyāṃ jāto ghaṭotkacaḥ
 98 tataś ca prādravan sarve saha mātrā yaśasvinaḥ
     ekacakrām abhimukhāḥ saṃvṛtā brāhmaṇa vrajaiḥ
 99 prasthāne vyāsa eṣāṃ na mantrī priyahito 'bhavat
     tato 'gacchann ekacakrāṃ pāṇḍavāḥ saṃśitavratāḥ
 100 tatr apy āsādayām āsur bakaṃ nāma mahābalam
    puruṣādaṃ pratibhayaṃ hiḍimbenaiva saṃmitam
101 taṃ cāpi vinihatyograṃ bhīmaḥ praharatāṃ varaḥ
    sahito bhrātṛbhiḥ sarvair drupadasya puraṃ yayau
102 labdhāham api tatraiva vasatā savyasācinā
    yathā tvayā jitā kṛṣṇa rukmiṇī bhīṣmakātmajā
103 evaṃ suyuddhe pārthena jitāhaṃ madhusūdana
    svayaṃvare mahat karmakṛtvā nasukaraṃ paraiḥ
104 evaṃ kleśaiḥ subahubhiḥ kliśyamānāḥ suduḥkhitāḥ
    nivasām āryayā hīnāḥ kṛṣṇa dhaumya puraḥsarāḥ
105 ta ime siṃhavikrāntā vīryeṇābhyadhikā paraiḥ
    vihīnaiḥ parikliśyantīṃ samupekṣanta māṃ katham
106 etādṛśāni duḥkhāni sahante durbalīyasām
    dīrghakālaṃ pradīptāni pāpānāṃ kṣudrakarmaṇām
107 kule mahati jātāsmi divyena vidhinā kila
    pāṇḍavānāṃ priyā bhāryā snuṣā pāṇḍor mahātmanaḥ
108 kaca graham anuprāptā sāsmi kṛṣṇa varā satī
    pañcānām indrakalpānāṃ prekṣatāṃ madhusūdana
109 ity uktvā prārudat kṛṣṇā mukhaṃ pacchādya pāṇinā
    padmakeśa prakāśena mṛdunā mṛdubhāṣiṇī
110 stanāv apatitau pīnau sujātau śubhalakṣaṇau
    abhyavarṣata pāñcālī duḥkhajair aśrubindubhiḥ
111 cakṣuṣī parimārjantī niḥśvasantī punaḥ punaḥ
    bāṣpapūrṇena kaṇṭhena kruddhā vacanam abravīt
112 naiva me patayaḥ santi na putrā madhusūdana
    na bhrātaro na ca pitā naiva tvaṃ na ca bāndhavāḥ
113 ye māṃ viprakṛtāṃ kṣudrair upekṣadhvaṃ viśokavat
    na hi me śāmyate duḥkhaṃ karṇo yat prāhasat tadā
114 athainām abravīt kṛṣṇas tasmin vīra samāgame
    rodiṣyanti striyo hy evaṃ yeṣāṃ kruddhāsi bhāmini
115 bībhatsu śarasāṃchannāñ śoṇitaughapariplutān
    nihatāñ jīvitaṃ tyaktvā śayānān vasudhātale
116 yat samarthaṃ pāṇḍavānāṃ tat kariṣyāmi mā śucaḥ
    satyaṃ te pratijānāmi rājñāṃ rājñī bhaviṣyasi
117 pated dyaur himavāñ śīryet pṛthivī śakalībhavet
    śuṣyet toyanidhiḥ kṛṣṇe na me moghaṃ vaco bhavet
118 [dhṛsta]
    ahaṃ droṇaṃ haniṣyāmi śikhaṇḍī tu pitāmaham
    duryodhanaṃ bhīmasenaḥ karṇaṃ hantā dhanaṃjayaḥ
119 rāma kṛṣṇau vyapāśritya ajeyāḥ sma śucismite
    api vṛtrahaṇā yuddhe kiṃ punar dhṛtarāṣṭrajaiḥ
120 [vai]
    ity ukte 'bhimukhā vīrā vāsudevvam upasthitā
    teṣāṃ madhye mahābāhuḥ keśavo vākyam abravīt

 

 

SECTION XIII

"Vasudeva said, O lord of earth, if I had been present at Dwaraka, then, O king, this evil would not have befallen thee! And, O irrepressible one, coming unto the gambling-match, even if uninvited by the son of Amvika (Dhritarashtra), or Duryodhana, or by the other Kauravas, I would have prevented the game from taking place, by showing its many evils, summoning to my aid Bhishma and Drona and Kripa, and Vahlika! O exalted one, for thy sake I would have told the son of Vichitravirya--O foremost of monarchs, let thy sons have nothing to do with dice!--I would have shown the many evils (of dice) through which thou hast fallen into such distress and the son of Virasena was formerly deprived of his kingdom! O king, unthought of evils, befall a man from dice! I would have described how a man once engaged in the game continueth to play (from desire of victory). Women, dice, hunting and drinking to which people become addicted in consequence of temptation, have been regarded as the four evils that deprive a man of prosperity. And those versed in the Sastras are of opinion that evils attend upon all these. They also that are addicted to dice know all its evils. O thou of mighty
p. 35
arms, appearing before the son of Amvika, I would have pointed out that through dice men in a day lose their possessions, and fall into distress, and are deprived of their untasted wealth, and exchange harsh words! O perpetuator of the Kuru race, I would have pointed out these and other attendant evils! If he had accepted my words thus addressed, the welfare of the Kurus as also virtue itself would both have been secured! And, O foremost of kings, if he had rejected my gentle counsels offered as medicine, then, O best of the Bharata race, I would have compelled him by force! And, if those who wait at his court, professing to be his friends but in reality his foes, had supported him, then I would have slain them all, along with those gamblers, there present! O Kauravya, it is owing to my absence from the Anartta country at that time that thou hast fallen into such distress begot of dice! O thou best of Kurus, O son of Pandu, on arriving at Dwarka I learnt from Yuyudhana all about thy calamity! And, O foremost of kings, directly I heard it with a heart sore agitated by grief, have I speedily come here wishing to see thee, O king! Alas! O bull of the Bharata race, ye have all fallen into dire distress! I see thee with thy brothers plunged in misfortune!"

 

 

 

Book 3
Chapter 14

 

 

 1 [vā]
      nedaṃ kṛcchram anuprāpto bhavān syād vasudhādhipa
      yady ahaṃ dvārakāyāṃ syāṃ rājan saṃnihitaḥ purā
  2 āgacheyam ahaṃ dyūtam anāhūto 'pi kauravaiḥ
      āmbikeyena durdharṣa rājñā duryodhanena ca
  3 vārayeyam ahaṃ dyūtaṃ bahūn doṣān pradarśayan
      bhīṣmadroṇau samānāyya kṛpaṃ bāhlīkam eva ca
  4 vaicitravīryaṃ rājānam ala dyūtena kaurava
      putrāṇāṃ tava rājendra tvannimittam iti prabho
  5 tatra vakṣyāmy ahaṃ doṣān yair bhavān avarophitaḥ
      vīrasenasuto yaś ca rājyāt prabhraṃśitaḥ purā
  6 abhakṣita vināśaṃca devanena viśāṃ pate
      sātatyaṃ ca prasaṅgasya varṇayeyaṃ yathāsukham
  7 striyo 'kṣā mṛgayā pānam etat kāmasamutthitam
      vyasanaṃ catuṣṭayaṃ proktaṃ yai rājan bhraśyate sriyaḥ
  8 tatra sarvatra vaktavyaṃ manyante śāstrakovidāḥ
      viśeṣataś ca vaktavyaṃ dyūte paśyanti tadvidaḥ
  9 ekāhnā dravyanāśo 'tra dhruvaṃ vyasanam eva ca
      abhukta nāśaś cārthānāṃ vāk pauruṣyaṃ ca kevalam
  10 etac cānyac ca kauravya prasaṅgi kaṭukodayam
     dyūte brūyāṃ mahābāho samāsādyāmbikā sutam
 11 evam ukto yadi mayā gṛhṇīyād vacanaṃ mama
     anāmayaṃ syād dharmasya kurūṇāṃ kurunandana
 12 na cet sa mama rājendra gṛhṇīyān madhuraṃ vacaḥ
     pathyaṃ ca bharataśreṣṭha nigṛhṇīyāṃ balena tam
 13 athainān abhinīyaivaṃ suhṛdo nāma durhṛdaḥ
     sabhāsadaś ca tān sarvān bhedayeyaṃ durodarān
 14 asāṃnidhyaṃ tu kauravya mamānarteṣv abhūt tadā
     yenedaṃ vyasanaṃ prāptā bhavanto dyūtakāritam
 15 so 'ham etya kuruśreṣṭha dvārakāṃ pāṇḍunandana
     aśrauṣaṃ tvāṃ vyasaninaṃ yuyudhānād yathā tatham
 16 śrutvaiva cāhaṃ rājendra paramodvigna mānasaḥ
     tūrṇam abhyāgato 'smi tvāṃ draṣṭukāmo viśāṃ pate
 17 aho kṛcchram anuprāptāḥ sarve sma bharatarṣabha
     ye vayaṃ tvāṃ vyasaninaṃ paśyāmaḥ saha sodaraiḥ

 

 

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
p. 36
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.'"

 

 

 

Book 3
Chapter 15

 

 

 

 

 1 [y]
      asāṃnidhyaṃ kathaṃ kṛṣṇa tavāsīd vṛṣṇinandana
      kva cāsīd vipravāsas te kiṃ vākārṣīḥ pravāsakaḥ
  2 [kṛ]
      śālvasya nagaraṃ saubhaṃ gato 'haṃ bharatarṣabha
      vinihantuṃ naraśreṣṭha tatra me śṛṇu kāraṇam
  3 mahātejā mahābāhur yaḥ sa rājā mahāyaśāḥ
      damaghoṣātmajo vīraḥ śiśupālo mayā hataḥ
  4 yajñe te bharataśreṣṭha rājasūye 'rhaṇāṃ prati
      saroṣavaśasaṃprāpto nāmṛṣyata durātmavān
  5 śrutvā taṃ nihataṃ śālvas tīvraroṣasamanvitaḥ
      upāyād dvārakāṃ śūnyām ihasthe mayi bhārata
  6 sa tatra yodhito rājan bālakair vṛṣṇipuṃgavaiḥ
      āgataḥ kāmagaṃ saubham āruhyaiva nṛśaṃsakṛt
  7 tato vṛṣṇipravīrāṃs tān bālān hatvā bahūṃs tadā
      purodyānāni sarvāṇi bhedayām āsa durmatiḥ
  8 uktavāṃś ca mahābāho kvāsau vṛṣṇikulādhamaḥ
      vāsudevaḥ sumandātmā vasudeva suto gataḥ
  9 tasya yuddhārthino darpaṃ yuddhe nāśayitāsmy aham
      ānartāḥ satyam ākhyāta tatra gantāsmi yatra saḥ
  10 taṃ hatvā vinivartiṣye kaṃsa keśi niṣūdanam
     ahatvā na nivartiṣye satyenāyudham ālabhe
 11 kvāsau kvāsāv iti punas tatra tatra vidhāvati
     mayā kila raṇe yuddhaṃ kāṅkṣamāṇaḥ sa saubharāṭ
 12 adya taṃ pāpakarmāṇaṃ kṣudraṃ viśvāsaghātinam
     śiśupāla vadhāmarṣād gamayiṣye yamakṣayam
 13 mama pāpasvabhāvena bhrātā yena nipātitaḥ
     śiśupālo mahīpālas taṃ vadhiṣye mahītale
 14 bhrātā bālaś ca rājā ca na ca saṃgrāmamūrdhani
     pramattaś ca hato vīras taṃ haniṣye janārdanam
 15 evamādi mahārāja vilapya divam āsthitaḥ
     kāmagena sa saubhena kṣiptvā māṃ kurunandana
 16 tam aśrauṣam ahaṃ gatvā yathāvṛttaḥ sudurmatiḥ
     mayi kauravya duṣṭātmā mārtikāvatako nṛpaḥ
 17 tato 'ham api kauravya roṣavyākulalocanaḥ
     niścitya manasā rājan vadhāyāsya mano dadhe
 18 ānarteṣu vimardaṃ ca kṣepaṃ cātmani kaurava
     pravṛddham avalepaṃ ca tasya duṣkṛtakarmaṇaḥ
 19 tataḥ saubhavadhāyāhaṃ pratasthe pṛthivīpate
     sa mayā sāgarāvarte dṛṣṭa āsīt parīpsatā
 20 tataḥ pradhmāpya jalajaṃ pāñcajanyam ahaṃ nṛpa
     āhūya śālvaṃ samare yuddhāya samavasthitaḥ
 21 sumuhūrtam abhūd yuddhaṃ tatra me dānavaiḥ saha
     vaśībhūtāś ca me sarve bhūtale ca nipātitāḥ
 22 etat kāryaṃ mahābāho yenāhaṃ nāgamaṃ tadā
     śrutvaiva hāstinapuraṃ dyūtaṃ cāvinayotthitam

 

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
p. 37
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)!'"

 

 

Book 3
Chapter 16

 

 

 1 [y]
      vāsudeva mahābāho vistareṇa mahāmate
      saubhasya vadham ācakṣva na hi tṛpyāmi kathyataḥ
  2 [vā]
      hataṃ śrutvā mahābāho mayā śrautaśravaṃ nṛpam
      upāyād bharataśreṣṭha śālvo dvāravatīṃ purīm
  3 arundhat tāṃ suduṣṭātmā sarvataḥ pāṇḍunandana
      śālvo vaihāyasaṃ cāpi tat puraṃ vyūhya viṣṭhitaḥ
  4 tatrastho 'tha mahīpālo yodhayām āsa tāṃ purīm
      abhisāreṇa sarveṇa tatra yuddham avartata
  5 purī samantād vihitā sapatākā satoraṇā
      sacakrā sahuḍā caiva sayāntra khanakā tathā
  6 sopatalpa pratolīkā sāṭṭāṭṭākala gopurā
      sakaca grahaṇī caiva solkālātāvapothikā
  7 soṣṭrikā bharataśreṣṭha sabherī paṇavānakā
      samit tṛṇakuśā rājan saśataghnīka lāṅgalā
  8 sabhuśuṇḍy aśmala guḍā sāyudhā saparaśvadhā
      lohacarmavatī cāpi sāgniḥ sahuḍa śṛṅgikā
  9 śāstradṛṣṭena vidhinā saṃyuktā bharatarṣabha
      dravyair anekair vividhair gada sāmboddhavādibhiḥ
  10 puruṣaiḥ kuruśārdūla samarthaiḥ pratibādhane
     abhikhyāta kulair vīrair dṛṣṭavīryaiś ca saṃyuge
 11 madhyamena ca gulmena rakṣitā sārasaṃjñitā
     utkṣipta gulmaiś ca tathā hayaiś caiva padātibhiḥ
 12 āghoṣitaṃ ca nagare na pātavyā sureti ha
     pramādaṃ parirakṣadbhir ugrasenoddhavādibhiḥ
 13 pramatteṣv abhighātaṃ hi kuryāc chālvo narādhipaḥ
     iti kṛtvāpramattās te sare vṛṣṇyandhakāḥ sthitāḥ
 14 ānartāś ca tathā sarve naṭanartaka gāyanāḥ
     bahir vivāsitāḥ sarve rakṣadbhir vittasaṃcayān
 15 saṃkramā bheditāḥ sarve nāvaś ca pratiṣedhitāḥ
     parikhāś cāpi kauravya kīlaiḥ sunicitāḥ kṛtāḥ
 16 udapānāḥ kuruśreṣṭha tathaivāpy ambarīṣakāḥ
     samantāt kośamātraṃ ca kāritā viṣamā ca bhūḥ
 17 prakṛtyā viṣamaṃ durgaṃ prakṛtyā ca surakṣitam
     prakṛtyā cāyudhopetaṃ viśeṣeṇa tadānagha
 18 surakṣitaṃ suguptaṃ ca sarāyudha samanvitam
     tat puraṃ bharataśreṣṭha yathendra bhavanaṃ tathā
 19 na cāmudro 'bhiniryāti na cāmudraḥ praveśyate
     vṛṣṇyandhakapure rājaṃs tadā saubhasamāgame
 20 anu rathyāsu sarvāsu catvareṣu ca kaurava
     balaṃ babhūva rājendra prabhūtagajavājimat
 21 dattavetana bhaktaṃ ca dattāyudha paricchadam
     kṛtāpadānaṃ ca tadā balam āsīn mahābhuja
 22 na kupya vetanī kaś cin na cātikrānta vetanī
     nānugrahabhṛtaḥ kaś cin na cādṛṣṭa parākramaḥ
 23 evaṃ suvihitā rājan dvārakā bhūridakṣiṇaiḥ
     āhukena suguptā ca rājñā rājīvalocana

 

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
p. 39
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!'"

 

 

 

Book 3
Chapter 17

 

 

  1 [vā]
      tāṃ tūpayātvā rājendra śālvaḥ saubhapatis tadā
      prabhūtanaranāgena balenopaviveśa ha
  2 same niviṣṭā sā senā prabhūtasalilāśaye
      caturaṅga balopetā śālvarājābhipālitā
  3 varjayitvā śmaśānāni devatāyatanāni ca
      valmīkāś caiva caityāṃś ca tan niviṣṭam abhūd balam
  4 anīkānāṃ vibhāgena panthānaḥ ṣaṭ kṛtābhavan
      pravaṇā nava caivāsañ śālvasya śibire nṛpa
  5 sarvāyudhasamopetaṃ sarvaśastraviśāradam
      rathanāgāśvakalilaṃ padātidhvajasaṃkulam
  6 tuṣṭapuṣṭajanopetaṃ vīra lakṣaṇalakṣitam
      vicitradhvajasaṃnāhaṃ vicitrarathakārmukam
  7 saṃniveśya ca kauravya dvārakāyāṃ nararṣabha
      abhisārayām āsa tadā vegena patagendravat
  8 tadāpatantaṃ saṃdṛśya balaṃ śālvapates tadā
      niryāya yodhayām āsuḥ kumārā vṛṣṇinandanāḥ
  9 asahanto 'bhiyātaṃ tac chālva rājasya kaurava
      cārudeṣṇaś ca sāmbaś ca pradyumnaś ca mahārathaḥ
  10 te rathair daṃśitāḥ sarve vicitrābharaṇa dhvajāḥ
     saṃsaktāḥ śālvarājasya bahubhir yodhapuṃgavaiḥ
 11 gṛhītvā tu dhanuḥ sāmbaḥ śālvasya sacivaṃ raṇe
     yodhayām āsa saṃhṛṣṭaḥ kṣemavṛddhiṃ camūpatim
 12 tasya bāṇamayaṃ varṣaṃ jāmbavatyāḥ suto maha t
     mumoca bharataśreṣṭha yathā varṣaṃ sahasradhṛk
 13 tad bāṇavarṣaṃ tumulaṃ viṣehe sa camūpatiḥ
     kṣemavṛddhir mahārāja himavān iva niścalaḥ
 14 tataḥ sāmbāya rājendra kṣemavṛddhir api sma ha
     mumoca māyāvihitaṃ śarajālaṃ mahattaram
 15 tato māyāmayaṃ jālaṃ māyayaiva vidārya saḥ
     sāmbaḥ śarasahasreṇa ratham asyābhyavarṣata
 16 tataḥ sa viddhaḥ sāmbena kṣemavṛddhiś camūpatiḥ
     apāyāj javanair aśvaiḥ sāmba bāṇaprapīḍitaḥ
 17 tasmin vipradrute krūre śālvasyātha camūpatau
     vegavān nāma daiteyaḥ sutaṃ me 'bhyadravad balī
 18 abhipannas tu rājendra sāmbo vṛṣṇikulodvahaḥ
     vegaṃ vegavato rājaṃs tasthau vīro vidhārayan
 19 sa vegavati kaunteya sāmbo vegavatīṃ gadām
     cikṣepa tarasā vīro vyāvidhya satyavikramaḥ
 20 tayā tv abhihato rājan vegavān apatad bhuvi
     vātarugṇa iva kṣuṇṇo jīrṇa mūlo vanaspatiḥ
 21 tasmin nipatite vīre gadā nunne mahāsure
     praviśya mahatīṃ senāṃ yodhayām āsa me sutaḥ
 22 cārudeṣṇena saṃsakto vivindhyonāma dānavaḥ
     mahārathaḥ samājñāto mahārāja mahādhanuḥ
 23 tataḥ sutumulaṃ yuddhaṃ cārudeṣṇa vivindhyayoḥ
     vṛtravāsavayo rājan yathāpūrvaṃ tathābhavat
 24 anyonyasyābhisaṃkruddhāv anyonyaṃ jaghnatuḥ śaraiḥ
     vinadantau mahārāja siṃhāv iva mahābalau
 25 raukmiṇeyas tato bāṇam agnyarkopama varcasam
     abhimāntrya mahāstreṇa saṃdadhe śatrunāśanam
 26 sa vivindhyāya sakrodhaḥ samāhūya mahārathaḥ
     cikṣepa me suto rājan sa gatāsur athāpatat
 27 vivindhyaṃ nihataṃ dṛṣṭvā tāṃ ca vikṣobhitāṃ camūm
     kāmagena sa saubhena śālvaḥ punar upāgamat
 28 tato vyākulitaṃ sarvaṃ dvārakāvāsitad balam
     dṛṣṭvā śālvaṃ mahābāho saubhasthaṃ pṛthivī gatam
 29 tato niryāya kaunteya vyavasthāpya ca tad balam
     ānartānāṃ mahārāja pradyumno vākyam abravīt
 30 sarve bhavantas tiṣṭhantu sarve paśyantu māṃ yudhi
     nivārayantaṃ saṃgrāme balāt saubhaṃ sarājakam
 31 ahaṃ saubhapateḥ senām āyasair bhujagair iva
     dhanur bhujavinirmuktair nāśayāmy adya yādavāḥ
 32 āśvasadhvaṃ na bhīḥ kāryā saubharāḍ adya naśyati
     mayābhipanno duṣṭātmā sasaubho vinaśiṣyati
 33 evaṃ bruvati saṃhṛṣṭe pradyumne pāṇḍunandana
     viṣṭhitaṃ tad balaṃ vīra yuyudhe ca yathāsukham

 

 

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
p. 40
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!'"

 

Book 3
Chapter 18

 

 

 

 1 [vā]
      evam uktvā raukmiṇeyo yādavān bharatarṣabha
      daṃśitair haribhir yuktaṃ ratham āsthāya kāñcanam
  2 ucchritya makaraṃ ketuṃ vyāttānanam alaṃkṛtam
      utpatadbhir ivākāśaṃ tair hayair anvayāt parān
  3 vikṣipan nādayaṃś cāpi dhanuḥśreṣṭhaṃ mahābalaḥ
      tūṇakhaḍgadharaḥ śūro baddhagodhāṅguli travān
  4 sa vidyuccalitaṃ cāpaṃ viharan vai talāt talam
      mohayām āsa daiteyān sarvān saubhanivāsinaḥ
  5 nāsya vikṣipataś cāpaṃ saṃdadhānasya cāsakṛt
      antaraṃ dadṛśe kaś cin nighnataḥ śātravān raṇe
  6 mukhasya varṇo na vikalpate 'sya; celuś ca gātrāṇi na cāpi tasya
      siṃhonnataṃ cāpy abhigarjato 'sya; śuśrāva loko 'dbhutarūpam agryam
  7 jale caraḥ kāñcanayaṣṭi saṃstho; vyāttānanaḥ sarvatimi pramāthī
      vitrāsayan rājati vāhamukhye; śālvasya senā pramukhe dhvajāgryaḥ
  8 tataḥ sa tūrṇaṃ niṣpatya pradyumnaḥ śatrukarśanaḥ
      śālvam evābhidudrāva vidhāsyan kalahaṃ nṛpa
  9 abhiyānaṃ tu vīreṇa pradyumnena mahāhave
      nāmarṣayata saṃkruddhaḥ śālvaḥ kurukulodvaha
  10 sa romamadamatto vai kāmagād avaruhya ca
     pradyumnaṃ yodhayām āsa śālvaḥ parapuraṃjayaḥ
 11 tayoḥ sutumulaṃ yuddhaṃ śālva vṛṣṇipravīrayoḥ
     sametā dadṛśur lokā balivāsavayor iva
 12 tasya māyāmayo vīra ratho hemapariṣkṛtaḥ
     sadhvajaḥ sapatākaś ca sānukarṣaḥ satūṇavān
 13 sa taṃ rathavaraṃ śrīmān samāruhya kila prabho
     mumoca bāṇān kauravya pradyumnāya mahābalaḥ
 14 tato bāṇamayaṃ varṣaṃ vyasṛjat tarasā raṇe
     pradyumno bhujavegena śālvaṃ saṃmohayann iva
 15 sa tair abhihataḥ saṃkhye nāmarṣayata saubharāṭ
     śarān dīptāgnisaṃkāśān mumoca tanaye mama
 16 sa śālva bāṇai rājendra viddho rukmiṇinandanaḥ
     mumoca bāṇaṃ tvarito marmabhedinam āhave
 17 tasya varma vibhidyāśu sa bāṇo mat suteritaḥ
     bibheda hṛdayaṃ patrī sa papāta mumoha ca
 18 tasmin nipatite vīre śālvarāje vicetasi
     saṃprādravan dānavendrā dārayanto vasuṃdharām
 19 hāhākṛtam abhūt sainyaṃ śālvasya pṛthivīpate
     naṣṭasaṃjñe nipatite tadā saubhapatau nṛpa
 20 tata utthāya kauravya pratilabhya ca cetanam
     mumoca bāṇaṃ tarasā pradyumnāya mahābalaḥ
 21 tena viddho mahābāhuḥ pradyumnaḥ samare sthitaḥ
     jatru deśe bhṛśaṃ vīro vyavāsīdad rathe tadā
 22 taṃ sa viddhvā mahārāja śālvo rukmiṇinandanam
     nanāda siṃhanādaṃ vai nādenāpūrayan mahīm
 23 tato mohaṃ samāpanne tanaye mama bhārata
     mumoca bāṇāṃs tvaritaḥ punar anyān durāsadān
 24 sa tair abhihato bāṇair bahubhis tena mohitaḥ
     niśceṣṭaḥ kauravaśreṣṭha pradyumno 'bhūd raṇājiram

 

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
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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.'"

 

 

Book 3
Chapter 19

 

 

 1 [vā]
      śālva bāṇārdite tasmin pradyumne balināṃ vare
      vṛṣṇayo bhagnasaṃkalpā vivyathuḥ pṛtanā gatāḥ
  2 hāhākṛtam abhūt sārvaṃ vṛṣṇyandhakabalaṃ tadā
      pradyumne patite rājan pare ca muditābhavan
  3 taṃ tathā mohitaṃ dṛṣṭvā sārathir javanair hayaiḥ
      raṇād apāharat tūrṇaṃ śikṣito dārukis tataḥ
  4 na tidūrāpayāte tu rathe rathavarapraṇut
      dhanur gṛhītvā yantāraṃ labdhasaṃjño 'bravīd idam
  5 saute kiṃ te vyavasitaṃ kasmād yāsi parāṅmukhaḥ
      naiṣa vṛṣṇipravīrāṇām āhave dharma ucyate
  6 kac cit saute na te mohaḥ śālvaṃ dṛṣṭvā mahāhave
      viṣādo vā raṇaṃ dṛṣṭvā brūhi me tvaṃ yathātatham
  7 [sūta]
      jānārdane na me moho nāpi me bhayam āviśat
      atibhāraṃ tu te manye śālvaṃ keśavanandana
  8 so 'payāmi śanair vīra balavān eṣa pāpakṛt
      mohitaś ca raṇe śūro rakṣyaḥ sārathinā rathī
  9 āyuṣmaṃs tvaṃ mayā nityaṃ rakṣitavyas tvayāpy aham
      rakṣitavyo rathī nityam iti kṛtvāpayāmy aham
  10 ekaś cāsi mahābāho bahavaś cāpi dānavāḥ
     nasamaṃ raukmiṇeyāhaṃ raṇaṃ matvāpayāmy aham
 11 [vā]
     evaṃ bruvati sūte tu tadā makaraketumān
     uvvāca sūtaṃ kauravya nivartaya rathaṃ punaḥ
 12 dārukātmaja maivaṃ taṃ punaḥ kārṣīḥ kathaṃ cana
     vyapayānaṃ raṇāt saute jīvato mama karhi cit
 13 na sa vṛṣṇikule jāto yo vai tyajati saṃgaram
     yo vā nipatitaṃ hanti tavāsmīti ca vādinam
 14 tathā striyaṃ vai yo hanti vṛddhaṃ bālaṃ tathaiva ca
     virathaṃ viprakīrṇaṃ ca bhagnaśasstrāyudhaṃ tathā
 15 tvaṃ ca sūta kule jāto vinītaḥ sūta karmaṇi
     dharmajñaś cāsi vṛṣṇīnām āhaveṣv api dāruke
 16 sa jānaṃś caritaṃ kṛtsnaṃ vṛṣṇīnāṃ pṛtanā mukhe
     apayānaṃ punaḥ saute maivaṃ kārṣīḥ kathaṃ cana
 17 apayātaṃ hataṃ pṛṣṭhe bhītaṃ raṇapalāyinam
     gadāgrajo durādharṣaḥ kiṃ māṃ vakṣyati mādhavaḥ
 18 keśavasyāgrajo vāpi nīlavāsā madotkaṭaḥ
     kiṃ vakṣyati mahābāhur baladevaḥ samāgataḥ
 19 kiṃ vakṣyati śiner naptā narasiṃho mahādhanuḥ
     apayātaṃ raṇāt saute sāmbbaś ca samitiṃjayaḥ
 20 cārudeṣṇaś ca durdharṣas tathaiva gada sāraṇau
     akrūraś ca mahābāhuḥ kiṃ māṃ vakṣyati sārathe
 21 śūraṃ saṃbhāvitaṃ santaṃ nityaṃ puruṣamāninam
     striyaś ca vṛṣṇī vīrāṇāṃ kiṃ māṃ vakṣyanti saṃgatāḥ
 22 pradyumno 'yam upāyāti bhītas tyaktvā mahāhavam
     dhig enam iti vakṣyanti na tu vakṣyanti sādhv iti
 23 dhig vācā parihāso 'pi mama vā madvidhasya vā
     mṛtyunābhyadhikaḥ saute sa tvaṃ mā vyapayāḥ punaḥ
 24 bhāraṃ hi mayi saṃnyasya yāto madhunihā hariḥ
     yajñaṃ bharata siṃhasya pārthasyāmita tejasaḥ
 25 kṛtavarmā mayā vīro niryāsyann eva vāritaḥ
     śālvaṃ nivārayiṣye 'haṃ tiṣṭha tvam iti sūtaja
 26 sa ca saṃbhāvayan māṃ vai nivṛtto hṛdikātmajaḥ
     taṃ sametya raṇaṃ tyaktvā kiṃ vakṣyāmi mahāratham
 27 upayātaṃ durādharṣaṃ śaṅkhacakragadādharam
     puruṣaṃ puṇḍarīkākṣaṃ kiṃ vakṣyāmi mahābhujam
 28 sātyakiṃ baladevaṃ ca ye cānye 'ndhakavṛṣṇayaḥ
     mayā spardhanti satataṃ kiṃ nu vakṣyāmi tān aham
 29 tyaktvā raṇam imaṃ saute pṛṣṭhato 'bhyāhataḥ śaraiḥ
     tvayāpanīto vivaśo na jīveyaṃ kathaṃ cana
 30 sa nivarta rathenāśu punar dārukanandana
     na caitad evaṃ kartavyam athāpatsu kathaṃ cana
 31 na jīvitam ahaṃ saute bahu manye kadā cana
     apayāto raṇād bhītaḥ pṛṣṭhato 'bhyāhatāḥ śaraiḥ
 32 kadā vā sūtaputra tvaṃ jānīṣe māṃ bhayārditam
     apayātaṃ raṇaṃ hitvā yathā kāpuruṣaṃ tathā
 33 na yuktaṃ bhavatā tyaktuṃ saṃgrāmaṃ dārukātmaja
     mayi yuddhārthini bhṛśaṃ sa tvaṃ yāhi yato raṇam

 

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
p. 48
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
p. 44
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!'"

 

 

 

Book 3
Chapter 20

 

 

 

 

 1 [vā]
      evam uktas tu kaunteya sūtaputras tadā mṛdhe
      pradyumnam abravīc chlakṣṇaṃ madhuraṃ vākyam añjasā
  2 na me bhayaṃ raukmiṇeya saṃgrāme yacchato hayān
      yuddhajñaś cāsmi vṛṣṇīnāṃ nātra kiṃ cid ato 'nyathā
  3 āyuṣmann upadeśas tu sārathye vartatāṃ smṛtaḥ
      sarvārtheṣu rathī rakṣyas tvaṃ cāpi bhṛśapīḍitaḥ
  4 tvaṃ hi śālva prayuktena patriṇābhihato bhṛśam
      kaśmalābhihato vīra tato 'ham apayātavān
  5 sa tvaṃ sātvata mukhyādya labdhasaṃjño yadṛcchayā
      paśya me hayasāmyāne śikṣāṃ keśavanandana
  6 dārukeṇāham utpanno yathāvac caiva śikṣitaḥ
      vītabhīḥ praviśāmy etāṃ śālvasya mahatīṃ camūm
  7 evam uktvā tato vīra hayān saṃcodya saṃgare
      raśmibhiś ca samudyamya javenābhyapatat tadā
  8 maṇḍalāni vicitrāṇi yamakānītarāṇi ca
      savyāni ca vicitrāṇi dakṣiṇāni ca sarvaśaḥ
  9 pratodenāhatā rājan raśmibhiś ca samudyatāḥ
      utpatanta ivākāśaṃ vibabhus te hayottamāḥ
  10 te hastalāghavopetaṃ vijñāya nṛpa dārukim
     dahyamānā iva tadā paspṛśuś caraṇair mahīm
 11 so 'pasavyāṃ camūṃ tasya śālvasya bharatarṣabha
     cakāra nātiyatnena tad adbhutam ivābhavat
 12 amṛṣyamāṇo 'pasavyaṃ pradyumnena sa saubharāṭ
     yantāram asya sahasā tribhir bāṇaiḥ samarpayat
 13 dārukasya sutas taṃ tu bāṇavegam acintayan
     bhūya eva mahābāho prayayau hayasaṃmataḥ
 14 tato bāṇān bahuvidhān punar eva sa saubharāṭ
     mumoca tanaye vīre mama rukmiṇinandane
 15 tān aprāptāñ śitair bāṇaiś ciccheda paravīrahā
     raukmiṇeyaḥ smitaṃ kṛtvā darśayan hastalāghavam
 16 chinnān dṛṣṭvā tu tān bāṇān pradyumnena sa saubharāṭ
     āsurīṃ dāruṇīṃ māyām āsthāya vyasṛjac charān
 17 prayujyamānam ājñāya daiteyāstraṃ mahābalaḥ
     brahmāstreṇāntarā chittvā mumocānyān patatriṇaḥ
 18 te tad astraṃ vidhūyāśu vivyadhū rudhirāśanāḥ
     śirasy urasi vaktreca sa mumoha papāta ca
 19 tasmin nipatite kṣudre śālve bāṇaprapīḍite
     raukmiṇeyo 'paraṃ bāṇaṃ saṃdadhe śatrunāśanam
 20 tam arcitaṃ sarvadāśārha pūgair; āśīrbhir arkajvalana prakāśam
     dṛṣṭvā śaraṃ jyām abhinīyamānaṃ; babhūva hāhākṛtam antarikṣam
 21 tato devagaṇāḥ sarve sendrāḥ saha dhaneśvarāḥ
     nāradaṃ preṣayām āsuḥ śvasanaṃ ca mahābalam
 22 tau raukmiṇeyam āgamya vaco 'brūtāṃ divaukasām
     naiṣa vadhyas tvayā vīra śālvarājaḥ kathaṃ cana
 23 saṃharasva punar bāṇam avadhyo 'yaṃ tvayā raṇe
     etasya hi śarasyājau nāvadhyo 'sti pumān kva cit
 24 mṛtyur asya mahābāho raṇe devakinandanaḥ
     kṛṣṇaḥ saṃkalpito dhātrā tan na mithyā bhaved iti
 25 tataḥ paramasaṃhṛṣṭaḥ pradyumnaḥ śaram uttaram
     saṃjahāra dhanuḥśreṣṭhāt tūrṇe caiva nyaveśayat
 26 tata utthāya rājendra śālvaḥ paramadurmanāḥ
     vyapāyāt sabalas tūrṇaṃ pradyumna śarapīḍitaḥ
 27 sa dvārakāṃ parityajya krūro vṛṇibhir arditaḥ
     saubham āsthāya rājendra divam ācakrame tadā

 

SECTION XX

"Vasudeva said, 'When Salwa had left the city of the Anarttas, I returned to it, O king, on the completion of thy great Rajasuya sacrifice! On my arrival I found Dwaraka shorn of its splendour, and, O great monarch, there were not sounds of Vedic recitation or sacrificial offering, And the excellent damsels were all destitute of ornaments, and the gardens were devoid of beauty. And alarmed by the aspect, I asked the son of Hridika saying, 'Why is it that the men and women of the city of the Vrishnis are so woe-begone, O tiger among men?' O thou best of kings thus asked the son of Hridika (Kritavarman) relate to me in detail the invasion of the city by Salwa, and his subsequent departure from it. And, O thou foremost of Bharatas, hearing all, even then I made up my mind to slay Salwa. And encouraging the citizens, O best of Bharatas, I cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes of the Vrishni race, saying, 'Do ye, O bulls among the Yadavas, stay in the city, taking every care, and know that I go to slay Salwa! I return not to the city of Dwaravati without slaying him. I will again come to ye having compassed the destruction of Salwa together with his car of precious metals. Do ye strike up the sharp and middle and flat notes of the Dundhuvi so dreadful to foes!' And O thou bull of the Bharata race, thus adequately encouraged by me, those heroes cheerfully said unto me, 'Go and slay the enemies!' And thus receiving the benedictions of those warriors with glad hearts, and causing the Brahmanas to utter auspicious words and bowing down to the best of the regenerate ones, and to Siva also, I set out on my car unto which were yoked the horses Saivya, and Sugriva, filling all sides with the clatter (of my wheels) and blowing that best of conchs, the Panchajanya! And, O king, O tiger among men, accompanied by my redoubted and victorious army consisting of the four kinds of the forces so persevering in battle, I set out. And leaving many countries, and mountains, crowned with trees, and pieces of water, and streams, I at last arrived at the country of Matrikavarta. It is there, O thou tiger among men, that I heard that Salwa was coursing on his car of precious metals near the ocean, and I followed in his pursuit. And, O thou slayer of thy foes, having reached the main, Salwa on his car of costly metals was in the midst of the deep heaving
p. 45
with billows! And on seeing me from a distance, O Yudhishthira, that one of wicked soul himself challenged me repeatedly to the fight. And many arrows capable of piercing to the quick, discharged from my bow reached not his car. And at this I was wroth! And, O king, that essentially sinful wretch of a Daitya's son of irrepressible energy, on his part began to shoot thousand upon thousands of arrows in torrents! And, O Bharata, he rained shafts upon my soldiers and upon my charioteer and upon my steeds! But without thinking of the shafts, we continued the conflict. Then the warriors following Salwa poured on me straight arrows by thousands. And the Asuras covered my horses and my car and Daruka with arrows capable of piercing the very vitals. And, O hero, I could not at that time see either my horses, or my car, or my charioteer Daruka! And I with my army was covered with weapons. And, O son of Kunti, superhumanly skilled in weapons, I also let fly from my bow arrows by tens of thousands, inspiring them with mantras! But as that car of costly metals was in the sky, full two miles off, it could not, O Bharata, be seen by my troops. They could therefore only remaining on the field of battle look on like spectators in a place of amusement, cheering me on by shouts loud as the roar of the lion, and also by the sound of their clapping. And the tinted arrows shot by the fore-part of hand penetrated into the bodies of the Danavas like biting insects. And then arose cries in the car of precious metals from those that were dying of wounds by those sharp arrows and falling into the waters of the mighty ocean. And the Danavas deprived of their arms, necks, and wearing the form of Kavandhas,--fell, sending up tremendous roars. And as they fell they were devoured by animals living in the waters of the ocean. And then I powerfully blew the Panchajanya obtained from the waters and graceful as the lotus-stalk and white as milk or the Kunda flower or the moon or silver. And seeing his soldiers fall, Salwa the possessor of the car of precious metals, began to fight with the help of illusion. And then he began to ceaselessly hurl at me maces, and ploughshares, and winged darts and lances, and javelins, and battle-axes, and swords and arrows blazing like javelins and thunderbolts, and nooses, and broad swords, and bullets from barrels, and shafts, and axes, and rockets. And permitting them to come towards me, I soon destroyed them all by counter-illusion. And on this illusion being rendered ineffectual, he began the contest with mountain peaks. And, O Bharata, then there was darkness and light alternately, and the day was now fair, and now gloomy, and now hot, and now cold. And there was a perfect shower of coals, and ashes, and weapons. And creating such illusion the enemy fought with me. And ascertaining it I destroyed his illusion by counter-illusion. And in the due time I showered arrows all round. And then, O mighty king, the dome of heaven blazed as with a hundred suns, and, O son of Kunti with one hundred moons, and thousands and ten thousands of stars! And
p. 46
then none could ascertain whether it was day or night, or distinguish the points of the horizon. And, becoming bewildered, I fixed on my bowstring the weapon called Pragnastra. And, O son of Kunti, the weapon went like unto flakes of pure cotton blown away by the winds! And a great fight took place, calculated to make the down on one's body stand on end. And O best of monarchs, having regained, light, I again fought with the enemy!'"

 

 

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguli ji for the collection)