srimahabharat - vana parva (book 3) chapters 21 to 30

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

 

Book 3
Chapter 21

 

 

1 [vā]
      ānartanagaraṃ muktaṃ tato 'ham agamaṃ tadā
      mahākratau rājasūye nivṛtte nṛpate tava
  2 apaśyaṃ dvārakāṃ cāhaṃ mahārāja hatatviṣam
      niḥsvādhyāya vaṣaṭkārāṃ nirbhūṣaṇa varastriyam
  3 anabhijñeya rūpāṇi dvārakopavanāni ca
      dṛṣṭvā śaṅkopapanno 'ham apṛcchaṃ hṛdikātmajam
  4 asvasthanaranārīkam idaṃ vṛṣṇipuraṃ bhṛṣam
      kim idaṃ naraśārdūla śrotum icchāmahe vayam
  5 evam uktas tu sa mayā vistareṇedam abravīt
      rodhaṃ mokṣaṃ ca śālvena hārdikyo rājasattama
  6 tato 'haṃ kauravaśreṣṭha śrutvā sarvam aśeṣataḥ
      vināśe śālvarājasya tadaivākaravaṃ matim
  7 tato 'haṃ bharataśreṣṭha samāśvāsya pure janam
      rājānam āhukaṃ caiva tathaivānaka dundubhim
      sarvavṛṣṇipravīrāṃś ca harṣayann abruvaṃ tadā
  8 apramādaḥ sadā kāryo nagare yādavarṣabhāḥ
      śālvarājavināśāya prayātaṃ māṃ nibodhata
  9 nāhatvā taṃ nivartiṣye purīṃ dvāravatīṃ prati
      saśālvaṃ saubhanagaraṃ hatvā draṣṭāsmi vaḥ punaḥ
      trisāmā hanyatām eṣā dundubhiḥ śatrubhīṣaṇī
  10 te mayāśvāsitā vīrā yathāvad bharatarṣabha
     sarve mām abruvan hṛṣṭāḥ prayāhi jahi śatravān
 11 taiḥ prahṛṣṭātmabhir vīrair āśīrbhir abhinanditaḥ
     vācayitvā dvijaśreṣṭhān praṇamya śirasāhukam
 12 sainyasugrīva yuktena rathenānādayan diśaḥ
     pradhmāpya śaṅkhapravaraṃ pāñcajanyam ahaṃ nṛpa
 13 prayāto 'smi naravyāghra balena mahatā vṛtaḥ
     kḷptena caturaṅgeṇa balena jitakāśinā
 14 samatītya bahūn deśān girīṃś ca bahupādapān
     sarāṃsi saritaś caiva mārtikāvatam āsadam
 15 tatrāśrauṣaṃ naravyāghra śālvaṃ nagaram antikāt
     prayātaṃ saubham āsthāya tam ahaṃ pṛṣṭhato 'nvayām
 16 tataḥ sāgaram āsādya kukṣau tasya mahormiṇaḥ
     samudranābhyāṃ śālvo 'bhūt saubham āsthāya śatruhan
 17 sa samālokya dūrān māṃ smayann iva yudhiṣṭhira
     āhvayām āsa duṣṭātmā yuddhāyaiva muhur muhuḥ
 18 tasya śārṅgavinirmuktair bahubhir marmabhedibhiḥ
     puraṃ nāsādyata śarais tato māṃ roṣa āviśat
 19 sa cāpi pāpaprakṛtir daiteyāpasado nṛpa
     mayy avarṣata durdharṣaḥ śaradhārāḥ sahasraśaḥ
 20 sainikān mama sūtaṃ ca hayāṃś ca samavākirat
     acintayantas tu śarān vayaṃ yudhyāma bhārata
 21 tataḥ śatasahasrāṇi śarāṇāṃ nataparvaṇām
     cikṣipuḥ samare vīrā mayi śālva padānugāḥ
 22 te hayān me rathaṃ caiva tadā dārukam eva ca
     chādayām āsur asurā bāṇair marma vibhedibhiḥ
 23 na hayā na ratho vīra na yantā mama dārukaḥ
     adṛśyanta śaraiś channās tathāhaṃ sainikāś ca me
 24 tato 'ham api kauravya śarāṇām ayutān bahūn
     abhimantritānāṃ dhanuṣā divyena vidhinākṣipam
 25 na tatra viṣayas tv āsīn mama sainyasya bhārata
     khe viṣiktaṃ hi tat saubhaṃ krośamātra ivābhavat
 26 tatas te prekṣakāḥ sarve raṅga vāṭa iva sthitāḥ
     harṣayām āsur uccair māṃ siṃhanāda talasvanaiḥ
 27 matkārmukavinirmuktā dānavānāṃ mahāraṇe
     aṅgeṣu rudhirāktās te viviśuḥ śalabhā iva
 28 tato halahalāśabdaḥ saubhamadhye vyavardhata
     vadhyatāṃ viśikhais tīkṣṇaiḥ patatāṃ ca mahārṇave
 29 te nikṛttabhujaskandhāḥ kabandhākṛti darśanāḥ
     nadanto bhairavān nādan nipatanti sma dānavāḥ
 30 tato gokṣīrakundendu mṛṇālarajataprabham
     jalajaṃ pāñcajanyaṃ vai prāṇenāham apūrayam
 31 tān dṛṣṭvā patitāṃs tatra śālvaḥ saubhapatis tadā
     māyāyuddhena mahatā yodhayām āsa māṃ yudhi
 32 tato huḍahuḍāḥ prāsāḥ śaktiśūlaparaśvadhāḥ
     paṭṭiśāś ca bhuśuṇḍyaś ca prāpatann aniśaṃ mayi
 33 tān ahaṃ māyayaivāśu pratigṛhya vyanāśayam
     tasyāṃ hatāyāṃ māyāyāṃ giriśṛṅgair ayodhayat
 34 tato 'bhavat tama iva prabhātam iva cābhavat
     durdinaṃ sudinaṃ caiva śītam uṣṇaṃ ca bhārata
 35 evaṃ māyāṃ vikurvāṇo yodhayām āsa māṃ ripuḥ
     vijñāya tad ahaṃ sarvaṃ māyayaiva vyanāśayam
     yathākālaṃ tu yuddhena vyadhamaṃ sarvataḥ śaraiḥ
 36 tato vyoma mahārāja śatasūryam ivābhavat
     śatacandraṃ ca kaunteya sahasrāyuta tārakam
 37 tato nājñāyata tadā divārātraṃ tathā diśaḥ
     tato 'haṃ moham āpannaḥ prajñāstraṃ samayojayam
     tatas tad astram astreṇa vidhūtaṃ śaratūlavat
 38 tathā tad abhavad yuddhaṃ tumulaṃ lomaharṣaṇam
     labdhālokaś ca rājendra punaḥ śatrum ayodhayam

 

 

SECTION XXI

"Vasudeva said, 'O thou tiger among men, my great enemy king Salwa, thus encountered by me in battle, again ascended the sky. And O mighty monarch, inspired with the desire of victory, that wicked one hurled at me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and as the weapons came along the sky, I speedily resisted them with my swift arrows, and cut them in two or three pieces before they came at me. And there was a great noise in the welkins. And Salwa covered Daruka, and my steeds, and my car also with hundreds of straight shafts. Then, O hero, Daruka, evidently about to faint, said unto me, 'Afflicted with the shafts of Salwa I stay in the field, because it is my duty to do so. But I am incapable of doing so (any longer). My body hath become weak!' Hearing these piteous words of my charioteer, I looked at him, and found the driver wounded with arrows. Nor was there a spot on his breasts or the crown of his head, or body or his arms which was not, O thou foremost of sons of Pandu, covered with shafts! And blood flowed profusely from his wounds inflicted by arrows, and he looked like unto a mountain of red chalk after a heavy shower. And, O thou of mighty arms, seeing the charioteer with the reins in his hands thus pierced and enfeebled by the shafts of Salwa in the field of battle, I cheered him up!
"'And, O Bharata, about this time, a certain person, having his home in Dwaraka quickly coming to my car, addressed me like a friend, delivering to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's followers. And sadly and in a voice choked in sorrow, know, O Yudhishthira, he said words'--O warrior, Ahuka, the lord of Dwaraka, hath said these words unto thee! O Kesava, hear what thy father's friend sayeth: O son of the Vrishni race, O thou irrepressible one, in thy absence today Salwa, coming to Dwaraka, hath by main force killed Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do thou defend Dwaraka! This is thy principal duty!--Hearing these words of his, my heart became heavy, and I could not ascertain what I should
p. 47
do and what I should not. And, O hero, hearing of that great misfortune, I mentally censured Satyaki, and Baladeva, and also that mighty pradyumna. Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had gone, O son of the Kuru race, to effect the destruction of Salwa's city. And in a sorrowful heart, I asked myself,--Doth that destroyer of foes, the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and Charudeshna possessed of prowess, and Shamva and others? For, O thou tiger among men, these living, even the bearer himself of the thunderbolt could by no means destroy Suta's son (Vasudeva)! And thought, I, It is plain that Vasudeva is dead and equally plain that the others with Baladeva at their head have been deprived of life--This was my certain conclusion. And, O mighty king, thinking of the destruction of those all, I was overwhelmed with grief! And it was in this state of mind that I encountered Salwa afresh. And now I saw, O great monarch, Vasudeva himself falling from the car of precious metals! And, O warrior I swooned away, and, O king of men, my sire seemed like unto Yayati after the loss of his merit, falling towards the earth from heaven! And like unto a luminary whose merit hath been lost saw my father falling, his head-gear foul and flowing loosely, and his hair and dress disordered. And then the bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I sat down on the side of the car. And, O thou descendant of the Bharata race, seeing me deprived of consciousness on the car, and as if dead, my entire host exclaimed Oh! and Alas! And my prone father with out-stretched arms and lower limbs, appeared like a dropping bird. And him thus falling, O thou of mighty arms, O hero, the hostile warriors bearing in their hands lances and axes struck grievously! And (beholding this) my heart trembled! and soon regaining my consciousness, O warrior, I could not see in that mighty contest either the car of costly metals, or the enemy Salwa, or my old father! Then I concluded in my mind that it was certainly illusion. And recovering my senses, I again began to discharge arrows by hundreds."

 

 

Book 3
Chapter 22

 

 

 1 [vā]
      evaṃ sa puruṣavyāghra śālvo rājñāṃ mahāripuḥ
      yudhyamāno mayā saṃkhye viyad abhyāgamat punaḥ
  2 tataḥ śataghnīś ca mahāgadāś ca; dīptaṃś ca śūlān musalān asīṃś ca
      cikṣepa roṣān mayi mandabuddhiḥ; śālvo mahārāja jayābhikāṅkṣī
  3 tān āśugair āpatato 'ham āśu; nivārya tūrṇaṃ khagamān kha eva
      dvidhā tridhā cācchinam āśu mukhais; tato 'ntarikṣe ninado babhūva
  4 tataḥ śatasahasreṇa śarāṇāṃ nataparvaṇām
      dārukaṃ vājinaś caiva rathaṃ ca samavākirat
  5 tato mām abravīd vīra dāruko vihvalann iva
      sthātavyam iti tiṣṭhāmi śālva bāṇaprapīḍitaḥ
  6 iti tasya niśamyāhaṃ sāratheḥ karuṇaṃ vacaḥ
      avekṣamāṇo yantāram apaśyaṃ śarapīḍitam
  7 na tasyorasi no mūrdhni na kāye na bhujadvaje
      antaraṃ pāṇḍavaśreṣṭha paśyāmi nahataṃ śaraiḥ
  8 sa tu bāṇavarotpīḍād visravaty asṛg ulbaṇam
      abhivṛṣṭo yathā medhair girir gairikadhātumān
  9 abhīṣu hastaṃ taṃ dṛṣṭvā sīdantaṃ sārathiṃ raṇe
      astambhayaṃ mahābāho śālva bāṇaprapīḍitam
  10 atha māṃ puruṣaḥ kaś cid dvārakā nilayo 'bravīt
     tvarito ratham abhyetya sauhṛdād iva bhārata
 11 āhukasya vaco vīra tasyaiva paricārakaḥ
     viṣaṇṇaḥ sannakaṇṭho vai tan nibodha yudhiṣṭhiraḥ
 12 dvārakādhipatir vīra āha tvām āhuko vacaḥ
     keśaveha vijānīṣva yat tvāṃ pitṛsakho 'bravīt
 13 upayātvādya śālvena dvārakāṃ vṛṣṇinandana
     viṣakte tvayi durdharṣa hataḥ śūra suto balāt
 14 tad alaṃ sādhu yuddhena nivartasva janārdana
     dvārakām eva rakṣasva kāryam etan mahat tava
 15 ity ahaṃ tasya vacanaṃ śrutvā paramadurmanāḥ
     niścayaṃ nādhigacchāmi kartavyasyetarasya vā
 16 sātyakiṃ baladevaṃ ca pradyumnaṃ ca mahāratham
     jagarhe manasā vīra tac chrutvā vipriyaṃ vacaḥ
 17 ahaṃ hi dvārakāyāś ca pituś ca kurunandana
     teṣu rakṣāṃ samādhāya prayātaḥ saubhapātane
 18 baladevo mahābāhuḥ kac cij jīvati śatruhā
     sātyakī raukmiṇeyaś ca cārudeṣṇaś ca vīryavān
     sāmbaprabhṛtayaś caivety aham āsaṃ sudurmanāḥ
 19 eteṣu hi naravyāghra jīvatsu na kathaṃ cana
     śakyaḥ śūra suto hantum api vajrabhṛtā svayam
 20 hataḥ śūra suto vyaktaṃ vyaktaṃ te ca parāsavaḥ
     baladeva mukhāḥ sarve iti me niścitā matiḥ
 21 so 'haṃ sarvavināśaṃ taṃ cintayāno muhur muhuḥ
     suvihvalo mahārāja punaḥ śālvam ayodhayam
 22 tato 'paśyaṃ mahārāja prapatantam ahaṃ tadā
     saubhāc chūra sutaṃ vīra tato māṃ moha āviśat
 23 tasya rūpaṃ prapatataḥ pitur mama narādhipa
     yayāteḥ kṣīṇapuṇyasya svargād iva mahītalam
 24 viśīrṇagalitoṣṇīṣaḥ prakīrṇāmbara mūrdhajaḥ
     prapatan dṛśyate ha sma kṣīṇapuṇya iva grahaḥ
 25 tataḥ śārṅgaṃ dhanuḥśreṣṭhaṃ karāt prapatitaṃ mama
     mohāt sannaś ca kaunteya rathopastha upāviśam
 26 tato hāhākṛtaṃ sarvaṃ sainyaṃ me gatacetanam
     māṃ dṛṣṭvā rathanīḍasthaṃ gatāsum iva bhārata
 27 prasārya bāhū patataḥ prasārya caraṇāv api
     rūpaṃ pitur apaśyaṃ tac chakuneḥ patito yathā
 28 taṃ patantaṃ mahābāho śūlapaṭṭiśapāṇayaḥ
     abhighnanto bhṛśaṃ vīrā mama ceto vyakampayan
 29 tato muhūrtāt pratilabhya saṃjñām; ahaṃ tadā vīra mahāvimarde
     na tatra saubhaṃ na ripuṃ na śālvaṃ; paśyāmi vṛddhaṃ pitaraṃ na cāpi
 30 tato mamāsīn manasi pāyeyam iti niścitam
     prabuddho 'smi tato bhūyaḥ śataśo vikirañ śarān

 

 

SECTION XXII

"Vasudeva continued, 'Then O thou foremost of the Bharata race, taking up my beautiful bow, I began to cut off with my arrows the heads of the enemies of the celestials, from off that car of costly metals! And I began to discharge from the Sharanga many well-looking arrows of the forms of snakes, capable of going at a great height and possessing intense energy. And, O perpetuator of the Kuru race, I could not then see the car of costly metals, for it had vanished, through illusion! I was then
p. 48
filled with wonder! That host of Danvas then, O Bharata, of frightful visages and hair, set up a loud howl while I was waiting for it. In that fierce battle. I then, with the object of destroying them, fixed on my bow-string the weapon capable of piercing the foes if but his sound was inaudible. Upon this, their shouts ceased. But those Danavas that had sent up that shout were all slain by those shafts of mine blazing as the Sun himself, and capable of striking at the perception of sound alone. And after the shout had ceased at one place, O mighty king, another yell proceeded from another quarter. Thitherto also I sent my shafts. In this way, O Bharata, the Asuras began to send up yells in all the ten quarters above and across. These were all slain by me, viz., those that were in the skies and that were invisible, with arrows of diverse forms, and celestial weapons inspired with mantras. Then, O hero, that car of precious metals capable of going anywhere at will, bewildering my eyes, reappeared at Pragjyotisha! And then the destroying Danavas of fierce forms suddenly drowned me with a mighty shower of rocks. And, O thou foremost of monarchs, torrents of rocks falling upon me covered me up, and I began to grow like an ant-hill (with its summits and peaks)! And covered along with my horses and charioteer and flagstaffs, with crags on all sides, I disappeared from sight altogether. Then those foremost of heroes of the Vrishni race who were of my army were, struck with panic, and all on a sudden began to fly in all directions. And beholding me in that plight, O king, the heaven, the firmament, and the earth were filled with exclamation of Oh! and Alas! And then, O monarch, my friends filled with sorrow and grief began to weep and wail with heavy hearts! And delight filled the hearts of the enemies. And O thou who never waverest, I heard of this after I had defeated the foe! And then wielding the thunderbolt, that favourite (weapon) of Indra, capable of riving stones, I destroyed that entire mass of crags! But my steeds, afflicted with the weight of the stones and almost on the point of death began to tremble. And beholding me, all my friends rejoiced again even as men rejoice on seeing the sun rise in the sky, dispersing the clouds. And seeing my horses almost in their last gasp for breath, afflicted with that load of stones, my charioteer said unto me in words suitable to the occasion, 'O thou of the Vrishni race, behold Salwa the owner of the car of precious metals sitting (yonder). Do not disregard him! Do thou exert thyself! Do thou abandon thy mildness and consideration for Salwa. Slay Salwa, O thou of mighty arms! O Kesava, do not let him live! O hero, O thou destroyer of those that are not thy friends (enemies), an enemy should be slain with every exertion! Even a weak enemy who is under the feet of a man endued with strength, should not be disregarded by the latter: that (shall I say) of one that dareth us to the fight? Therefore, O thou tiger among men, putting forth every exertion, slay him, O lord, O thou foremost of the Vrishni race! Do thou not delay again! This one is not capable of
p. 49
being vanquished by milder measures. And he cannot in my opinion be thy friend who is fighting thee and who devastated Dwaraka!' O Kaunteya, hearing such words of my charioteer, and knowing that what he said was true, I directed my attention to the fight (afresh), with the view of slaying Salwa and destroying the car of costly metals! And, O hero, saying unto Daruka, 'Stay a moment' I fixed on my bow-string my favourite weapon of fire, blazing and of celestial origin, of irresistible force, and incapable of being baffled, bursting with energy, capable of penetrating into everything, and of great splendour! And saying, 'Destroy the car of precious metals together with all those enemies that are in it.' I launched with the might of my arms and in wrath with mantras, the great powerful discus Sudarsana which reduceth to ashes in battle Yakshas and Rakshasas and Danavas and kings born in impure tribes, sharp-edged like the razor, and without stain, like unto Yama the destroyer, and incomparable, and which killeth enemies. And rising into the sky, it seemed like a second sun of exceeding effulgence at the end of the Yuga. And approaching the town of Saubha whose splendour had disappeared, the discus went right through it, even as a saw divideth a tall tree. And cut in twain by the energy of the Sudarsana it fell like the city of Tripura shaken by the shafts of Maheswara. And after the town of Saubha had fallen, the discus came back into my hands, And taking it up I once more hurled it with force saying, 'Go thou unto Salwa.' The discus then cleft Salwa in twain who in that fierce conflict was at the point of hurling a heavy mace. And with its energy it set the foe ablaze. And after that brave warrior was slain, the disheartened Danava women fled in all directions, exclaiming Oh! and Alas! And taking my chariot in front of the town of Saubha I cheerfully blew my conch and gladdened the hearts of my friends. And beholding their town, high as the peak of the Meru, with its palaces and gate-ways utterly destroyed, and all ablaze, the Danavas fled in fear. And having thus destroyed the town of Saubha and slain Salwa, I returned to the Anarttas and delighted my friends. And, O king, it is for this reason that I could not come to the city named after the elephant (Hastinapura), O destroyer of hostile heroes! O warrior, if I had come, Suyodhana would not have been alive or the match at dice would not have taken place. What can I do now? It is difficult to confine the waters after the dam is broken!'"
Vaisampayana continued, "Having addressed the Kaurava thus, that foremost of male persons, of mighty arms, the slayer of Madhu, possessed of every grace, saluting the Pandavas, prepared for departure. And the mighty-armed hero reverentially saluted Yudhishthira the just, and the king in return and Bhima also smelt the crown of his head. And he was embraced by Arjuna, and the twins saluted him with reverence. And he was duly honoured by Dhaumya, and worshipped with tears by Draupadi. And causing Subhadra and Abhimanyu to ascend his golden car,
p. 50
[paragraph continues] Krishna, mounted it himself, worshipped by the Pandavas. And consoling Yudhishthira, Krishna set out for Dwaraka on his car resplendent as the sun and unto which were yoked the horses Saivya and Sugriva. And after he of the Dasharha race had departed, Dhristadyumna, the son of Prishata, also set out for his own city, taking with him the sons of Draupadi. And the king of Chedi, Dhrishtaketu also, taking his sister with him set out for his beautiful city of Suktimati, after bidding farewell to the Pandavas. And, O Bharata, the Kaikeyas also, with the permission of Kunti's son possessed of immeasurable energy, having reverentially saluted all the Pandavas, went away. But Brahmanas and the Vaisyas and the dwellers of Yudhishthira's kingdom though repeatedly requested to go, did not leave the Pandavas. O foremost of king, O bull of the Bharata race, the multitude that surrounded those high-souled ones in the forest of Kamyaka looked extraordinary. And Yudhishthira, honouring those high-minded Brahmanas, in due time ordered his men, saying 'Make ready the car.'"

 

Book 3
Chapter 23

 

 

 1 [vā]
      tato 'haṃ bharataśreṣṭha pragṛhya ruciraṃ dhanuḥ
      śarair apātayaṃ saubhāc chirāṃsi vibudhadviṣām
  2 śarāṃś cāśīviṣākārān ūrdhvagāṃs tigmatejasaḥ
      apraiṣaṃ śālvarājāya śārṅgamuktān suvāsasaḥ
  3 tato nādṛśyata tadā saubhaṃ kurukulodvaha
      antarhitaṃ māyayābhūt tato 'haṃ vismito 'bhavam
  4 atha dānavasaṃghās te vikṛtānanamūrdhajāḥ
      udakrośan mahārāja viṣṭhite mayi bhārata
  5 tato 'straṃ śabdasāhaṃ vai tvaramāṇo mahāhave
      ayojayaṃ tad vadhāya tataḥ śabda upāramat
  6 hatās te dānavāḥ sarve yaiḥ sa śabda udīritaḥ
      śarair ādityasaṃkāśair jvalitaiḥ śabdasādhanaiḥ
  7 tasminn uparate śabde punar evānyato 'bhavat
      śabdo 'paro mahārāja tatrāpi prāharaṃ śarān
  8 evaṃ daśa diśaḥ sarvās tiryag ūrdhvaṃ ca bhārata
      nādayām āsur asurās te cāpi nihatā mayā
  9 tataḥ prāgjyotiṣaṃ gatvā punar eva vyadṛśyata
      saubhaṃ kāmagamaṃ vīra mohayan mama cakṣuṣī
  10 tato lokānta karaṇo dānavo vānarākṛtiḥ
     śilā varṣeṇa sahasā sahasā māṃ samāvṛṇot
 11 so 'haṃ parvata varṣeṇa vadhyamānaḥ samantataḥ
     valmīka iva rājendra parvatopacito 'bhavam
 12 tato 'haṃ parvata citaḥ sahayaḥ saha sārathiḥ
     aprakhyātim iyāṃ rājan sadhvajaḥ parvataiś citaḥ
 13 tato vṛṇi pravīrā yo mamāsan sainikās tadā
     te bhayārtā diśaḥ sarvāḥ sahasā vipradudruvuḥ
 14 tato hāhākṛtaṃ sarvam abhūt kila viśāṃ pate
     dyauś ca bhūmiś ca khaṃ caivādṛśyamāne tathā mayi
 15 tato viṣaṇṇamanaso mama rājan suhṛjjanāḥ
     ruruduś cukruśuś caiva duḥkhaśokasamanvitāḥ
 16 dviṣatāṃ ca praharṣo 'bhūd ārtiś cādviṣatām api
     evaṃ vijitavān vīra paścād aśrauṣam acyuta
 17 tato 'ham astraṃ dayitaṃ sarvapāṣāṇa bhedanam
     vajram udyamya tān sarvān parvatān samaśātayam
 18 tataḥ parvata bhārārtā mandaprāṇaviceṣṭitāḥ
     hayā mama mahārāja vepamānā ivābhavan
 19 meghajālam ivākāśe vidāryābhyuditaṃ ravim
     dṛṣṭvā māṃ bāndhavāḥ sarve harṣam āhārayan punaḥ
 20 tato mām abravīt sūtaḥ prāñjaliḥ praṇato nṛpa
     sādhu saṃpaśya vārṣṇeya śālvaṃ saubhapatiṃ sthitam
 21 alaṃ kṛṣṇāvamanyainaṃ sādhu yatnaṃ samācara
     mārdavaṃ sakhitāṃ caiva śālvād adya vyapāhara
 22 jahi śālvaṃ mahābāho mainaṃ jīvaya keśava
     sarvaiḥ parākramair vīravadhyaḥ śatrur amitrahan
 23 na śatrur avamantavyo durbalo 'pi balīyasā
     yo 'pi syāt pīḍhagaḥ kaś cit kiṃ punaḥ samare sthitaḥ
 24 sa tvaṃ puruṣaśārdūla sarvayatnair imaṃ prabho
     jahi vṛṣṇikulaśreṣṭha mā tvāṃ kālo 'tyagāt punaḥ
 25 naiṣa mārdavasādhyo vai mato nāpi sakhā tava
     yena tvaṃ yodhito vīra dvārakā cāvamarditā
 26 evamādi tu kaunteya śrutvāhaṃ sārather vacaḥ
     tattvam etad iti jñātvā yuddhe matim adhārayam
 27 vadhāya śālvarājasya saubhasya ca nipātane
     dārukaṃ cābruvaṃ vīra muhūrtaṃ sthīyatām iti
 28 tato 'pratihataṃ divyam abhedyam ativīryavat
     āgneyam astraṃ dayitaṃ sarvasāhaṃ mahāprabham
 29 yakṣāṇāṃ rākṣasāṇāṃ ca dānavānāṃ ca saṃyuge
     rājñāṃ ca pratilomānāṃ bhasmānta karaṇaṃ mahat
 30 kṣurāntam amalaṃ cakraṃ kālāntakayamopamam
     abhimantryāham atulaṃ dviṣatāṃ ca nibarhaṇam
 31 jahi saubhaṃ svavīryeṇa ye cātra ripavo mama
     ity uktvā bhujavīryeṇa tasmai prāhiṇavaṃ ruṣā
 32 rūpaṃ sudarśanasyāsīd ākāśe patatas tadā
     dvitīyasyeva sūryasya yugānte pariviṣyataḥ
 33 tat samāsādya nagaraṃ saubhaṃ vyapagatatviṣam
     madhyena pāṭayām āsa krakaco dārv ivocchritam
 34 dvidhākṛtaṃ tataḥ saubhaṃ sudarśana balād dhatam
     maheśvara śaroddhūtaṃ papāta tripuraṃ yathā
 35 tasmin nipatite saubhe cakram āgat karaṃ mama
     punaś coddhūya vegena śālvālyety aham abruvam
 36 tataḥ śālvaṃ gadāṃ gurvīm āvidhyantaṃ mahāhave
     dvidhā cakāra sahasā prajajvāla ca tejasā
 37 tasmin nipatite vīre dānavās trastacetasaḥ
     hāhābhūtā diśo jagmur arditā mama sāyakaiḥ
 38 tato 'haṃ samavasthāpya rathaṃ saubhasamīpataḥ
     śaṅkhaṃ pradhmāpya harṣeṇa muhṛdaḥ paryaharṣayam
 39 tan meruśikharākāraṃ vidhvastāṭṭāla gopuram
     dahyamānam abhiprekṣya striyas tāḥ saṃpradudruvuḥ
 40 evaṃ nihatya samare śālvaṃ saubhaṃ nipātya ca
     ānartān punar āgamya suhṛdāṃ prītim āvaham
 41 etasmāt kāraṇād rājan nāgamaṃ nāgasāhvayam
     yady agāṃ paravīraghna na hi jīvet suyodhanaḥ
 42 [vai]
     evam uktvā mahābāhuḥ kauravaṃ puruṣottamaḥ
     āmantrya prayayau dhīmān pāṇḍavān madhusūdanaḥ
 43 abhivādya mahābāhur dharmarājaṃ yudhiṣṭhiram
     rājñā mūrdhany upāghrāto bhīmena ca mahābhujaḥ
 44 subhadrām abhimanyuṃ ca ratham āropya kāñcanam
     āruroha rathaṃ kṛṣṇaḥ pāṇḍavair abhipūjitaḥ
 45 sainyasugrīva yuktena rathenādityavarcasā
     dvārakāṃ prayayau kṛṣṇaḥ samāśvāsya yudhiṣṭhiram
 46 tataḥ prayāte dāśārhe dhṛṣṭadyumno 'pi pārṣataḥ
     draupadeyān upādāya prayayau svapuraṃ tadā
 47 dhṛṣṭaketuḥ svasāraṃ ca samādāyātha cedirāṭ
     jagāma pāṇḍavān dṛṣṭvā ramyāṃ śuktimatīṃ purīm
 48 kekayāś cāpy anujñātāḥ kaunteyenāmitaujasā
     āmantrya pāṇḍavān sarvān prayayus te 'pi bhārata
 49 brāhmaṇāś ca viśaś caiva tathā viṣayavāsinaḥ
     visṛjyamānāḥ subhṛśaṃ na tyajanti sma pāṇḍavān
 50 sāmavāyaḥ sa rājendra sumahādbhuta darśanaḥ
     āsīn mahātmānaṃ teṣāṃ kāmyake bharatarṣabha
 51 yudhiṣṭhiras tu viprāṃs tān anumānya mahātmanāḥ
     śaśāsa puruṣān kāle rathān yojayateti ha

 

SECTION XXIII

Vaisampayana continued, "After the chief of the Dasharhas had departed, the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each looking like unto Shiva, and Krishna, and their priest, ascending costly cars unto which were yoked excellent steeds, together went into the forest. And at time of going they distributed Nishkas of gold and clothes and kine unto Brahmanas versed in Siksha and Akshara and mantras. And twenty attendants followed them equipped with bows, and bowstrings, and blazing weapons, and shafts and arrows and engines of destruction. And taking the princess's clothes and the ornaments, and the nurses and the maid-servants, Indrasena speedily followed the princes on a car. And then approaching the best of Kurus, the high-minded citizens walked round him. And the principal Brahmanas of Kurujangala cheerfully saluted him. And together with his brothers, Yudhishthira the just, on his part saluted them cheerfully. And the illustrious king stopped there a little, beholding the concourse of the inhabitants of Kurujangala. And the illustrious bull among the Kurus felt for them as a father feeleth for his sons, and they too felt for the Kuru chief even as sons feel for their father! And that mighty concourse, approaching the Kuru hero, stood around him. And, O king, affected, with bashfulness, and with tears in their eyes, they all exclaimed, 'Alas, O lord! O Dharma!' And they said, 'Thou art the chief of the Kurus, and the king of us, thy subjects! Where dost thou go, O just monarch, leaving all these citizens and the inhabitants of the country, like a father leaving his sons? Fie on
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the cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Suvala! Fie on Karna! For, O foremost of monarchs, those wretches ever wish unto thee who art firm in virtue! Having thyself established the unrivalled city of Indraprastha of the splendour of Kailasa itself, where dost thou go, leaving it, O illustrious and just king, O achiever of extraordinary deeds! O illustrious one, leaving that peerless palace built by Maya, which possesseth the splendour of the palace of the celestials themselves, and is like unto a celestial illusion, ever guarded by the gods, where dost thou go, O son of Dharma?' And Vibhatsu knowing the ways of virtue, pleasure, and profit said unto them in a loud voice, 'Living in the forest, the king intendeth to take away the good name of his enemies! O we with the regenerate ones at your head, versed in virtue and profit, do you approaching the ascetics separately and inclining them to grace, represent unto them what may be for our supreme good!' Upon hearing these words of Arjuna, the Brahmanas and the other orders, O king, saluting him cheerfully walked round the foremost of virtuous men! And bidding farewell unto the son of Pritha, and Vrikodara, and Dhananjaya and Yajnaseni, and the twins, and commanded by Yudhishthira, they returned to their respective abodes in the kingdom with heavy hearts."

 

 

Book 3
Chapter 24

 

 

 

  1 [vai]
      tasmin daśārhādhipatau prayāte; yudhiṣṭhiro bhīmasenārjunau ca
      yamau ca kṛṣṇā ca purohitaś ca; rathān mahārhān paramāśvayuktān
  2 āsthāya vīrāḥ sahitā vanāya; pratasthire bhūtapatiprakāśāḥ
      hiraṇyaniṣkān vasanāni gāś ca; pradāya śikṣākṣara mantrividbhyaḥ
  3 preṣyāḥ puro viṃśatir āttaśastrā; dhanūṃṣi varmāṇi śarāṃś ca pītān
      maurvīś ca yantrāṇi ca sāyakāṃś ca; sarve samādāya jaghanyam īyuḥ
  4 tatas tu vāsāṃsi ca rājaputryā; dhātryaś ca dāsyaś ca vibhūṣaṇaṃ ca
      tad indrasenas tvaritaṃ pragṛhya; jaghanyam evopayayau rathena
  5 tataḥ kuruśreṣṭham upetya paurāḥ; pradakṣiṇaṃ cakrur adīnasattvāḥ
      taṃ brāhmaṇāś cābhyavadan prasannā; mukhyāś ca sarve kurujāṅgalānām
  6 sa cāpi tān abhyavadat prasannaḥ; sahaiva tair bhrātṛbhir dharmarājaḥ
      tasthau ca tatrādhipatir mahātmā; dṛṣṭvā janaughaṃ kurujāṅgalānām
  7 piteva putreṣu sa teṣu bhāvaṃ; cakre kurūṇām ṛṣabho mahātmā
      te cāpi tasmin bharata prabarhe; tadā babhūvuḥ pitarīva putrāḥ
  8 tataḥ samāsādya mahājanaughāḥ; kurupravīraṃ parivārya tasthuḥ
      hā nātha hā dharma iti bruvanto; hriyā ca sarve 'śrumukhā babhūvuḥ
  9 varaḥ kurūṇām adhipaḥ prajānāṃ; piteva putrān apahāya cāsmān
      paurān imāñ jānapadāṃś ca sarvān; hitvā prayātaḥ kva nu dharmarājaḥ
  10 dhig dhārtarāṣṭraṃ sunṛśaṃsa buddhiṃ; sasaubalaṃ pāpamatiṃ ca karṇam
     anartham icchanti narendra pāpā; ye dharmanityasya satas tavāgrāḥ
 11 svayaṃ niveśyāpratimaṃ mahātmā; puraṃ mahad devapuraprakāśam
     śatakratupratham amoghakarmā; hitvā prayātaḥ kva nu dharmarājaḥ
 12 cakāra yām apratimāṃ mahātmā; sabhāṃ mayo deva sabhā prakāśām
     tāṃ deva guptām iva deva māyāṃ; hitvā prayātaḥ kva nu dharmarājaḥ
 13 tān dharmakāmārthavid uttamaujā; bībhatsur uccaiḥ sahitān uvāca
     ādāsyate vāsam imaṃ niruṣya; vaneṣu rājā dviṣatāṃ yaśāṃsi
 14 dvijātimukhyāḥ sahitāḥ pṛthak ca; bhavadbhir āsādya tapasvinaś ca
     prasādya dharmārthavidaś ca vācyā; yathārthasiddhiḥ paramā bhaven naḥ
 15 ity evam ukte vacane 'rjunena; te brāhmaṇāḥ sarvavarṇāś ca rājan
     mudābhyanandan sahitāś ca cakruḥ; pradakṣiṇaṃ dharmabhṛtāṃ variṣṭham
 16 āmantrya pārthaṃ ca vṛkodaraṃ ca; dhanaṃjayaṃ yājñasenīṃ yamau ca
     pratasthire rāṣṭram apetaharṣā; yudhiṣṭhireṇānumatā yathā svam

 

SECTION XXIV

Vaisampayana said, "After they had departed, Yudhishthira the virtuous son of Kunti, unwavering in his promises, addressed all his brothers, saying, 'We shall have to dwell in the solitary forest for these twelve years. Search ye, therefore, in this mighty forest for some spot abounding in birds and deer and flowers and fruits, beautiful to behold, and auspicious, and inhabited by virtuous persons and where we may dwell pleasantly for all these years!' Thus addressed by Yudhishthira, Dhananjaya replied unto the son of Dharma, after reverencing the illustrious king as if he were his spiritual preceptor. And Arjuna said, 'Thou hast respectfully waited upon all the great and old Rishis. There is nothing unknown to thee in the world of men. And O bull of the Bharata race, thou hast always waited with reverence upon Brahmanas including Dwaipayana and others, and Narada of great ascetic merit, who with senses under control, ever goeth to the gates of all the world from the world of the gods unto that of Brahma, including that of the Gandharvas and Apsaras! And thou knowest, without doubt, the opinions of the Brahmanas, and, O king, their prowess also! And O monarch, thou knowest what is calculated to do us good! And O great king, we will
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live wherever thou likest! Here is this lake, full of sacred water, called Dwaitavana, abounding with flowers, and delightful to look at, and inhabited by many species of birds. If, O king, it pleaseth thee, here should we like to dwell these twelve years! Thinkest thou otherwise?' Yudhishthira replied, 'O Partha, what thou hast said recommendeth itself to me! Let us go that sacred and celebrated and large lake called Dwaitavana!"
"Vaisampayana continued, "Then the virtuous son of Pandu, accompanied by numerous Brahmanas, all went to the sacred lake called Dwaitavana. And Yudhishthira was surrounded by numerous Brahmanas some of whom sacrificed with fire and some without it and some of whom, devoted to the study of the Vedas, lived upon alms or were of the class called Vanaprasthas. And the king was also surrounded by hundreds of Mahatmas crowned with ascetic success and of rigid vows. And those bulls of the Bharata race, the sons of Pandu setting out with those numerous Brahmanas, entered the sacred and delightful woods of Dwaita. And the king saw that mighty forest covered on the close of summer with Salas, and palms, and mangoes, and Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars, many of them covered with flowers. And flocks of peacocks and Datyuhas and Chakoras and Varhins and Kokilas, seated on the tops of the tallest trees of that forest were pouring forth their mellifluous notes. And the king also saw in that forest mighty herds of gigantic elephants huge as the hills, with temporal juice trickling down in the season of rut, accompanied by herds of she-elephants. And approaching the beautiful Bhogavati (Saraswati), the king saw many ascetics crowned with success in the habitations in that forest, and virtuous men of sanctified souls clad in barks of trees and bearing matted locks on their heads. And descending from their cars, the king that foremost of virtuous men with his brothers and followers entered that forest like Indra of immeasurable energy entering heaven. And crowds of Charanas and Siddhas, desirous of beholding the monarch devoted to truth, came towards him. And the dwellers of that forest stood surrounding that lion among king possessed of great intelligence. And saluting all the Siddhas, and saluted by them in return as a king or a god should be, that foremost of virtuous men entered the forest with joined hands accompanied by all those foremost of regenerate ones. And the illustrious and virtuous king, saluted in return by those virtuous ascetics that had approached him, sat down in their midst at the foot of a mighty tree decked with flowers, like his father (Pandu) in days before. And those chiefs of the Bharata race viz., Bhima and Dhananjaya and the twins and Krishna and their followers, all fatigued, leaving their vehicles, sat themselves down around that best of kings. And that mighty tree bent down with the weight of creepers, with those five illustrious bowmen who had come there for rest sitting under it, looked like a mountain with (five) huge elephants resting on its side."

 

 

 

Book 3
Chapter 25

 

 

 1 [vai]
      tatas teṣu prayāteṣu kaunteyaḥ satyasaṃgaraḥ
      abhyabhāṣata dharmātmā bhrātṝn sarvān yudhiṣṭhiraḥ
  2 dvādaśemāḥ samāsmābhir vastavyaṃ nirjane vane
      samīkṣadhvaṃ mahāraṇye deśaṃ bahumṛgadvijam
  3 bahupuṣpaphalaṃ ramyaṃ śivaṃ puṇyajanocitam
      yatremāḥ śaradaḥ sarvāḥ sukhaṃ prativasemahi
  4 evam ukte pratyuvāca dharmarājaṃ dhanaṃjayaḥ
      guruvan mānava guruṃ mānayitva manasvinam
  5 [ar]
      bhavān eva maharṣīṇāṃ vṛddhānāṃ paryupāsitā
      ajñātaṃ mānuṣe loke bhavato nāsti kiṃ cana
  6 tvayā hy upāsitā nityaṃ brāhmaṇā bharatarṣabha
      dvaipāyanaprabhṛtayo nāradaś ca mahātapāḥ
  7 yaḥ sarvalokadvārāṇi nityaṃ saṃcarate vaśī
      devalokād brahmalokaṃ gandharvāpsarasām api
  8 sarvā gatīr vijānāsi brāhmaṇānāṃ na saṃśayaḥ
      prabhāvāṃś caiva vettha tvaṃ sarveṣām eva pārthiva
  9 tvam eva rājañ jānāsi śreyaḥ kāraṇam eva ca
      yatrecchasi mahārāja nivāsaṃ tatra kurmahe
  10 idaṃ dvaitavanaṃ nāma saraḥ puṇyajanocitam
     bahupuṣpaphalaṃ ramyaṃ nānādvijaniṣevitam
 11 atremā dvādaśa samā viharemeti rocaye
     yadi te 'numataṃ rājan kiṃ vānyan manyate bhavān
 12 [y]
     mamāpy etan mataṃ pārtha tvayā yat samudāhṛtam
     gacchāma puṇyaṃ vikhyātaṃ mahad dvaitavanaṃ saraḥ
 13 [vai]
     tatas te prayayuḥ sarve pāṇḍavā dharmacāriṇaḥ
     brāhmaṇair bahubhiḥ sārdhaṃ puṇyaṃ dvaitavanaṃ saraḥ
 14 brāhmaṇāḥ sāgnihotrāś ca tathaiva ca niragnayaḥ
     svādhyāyino bhikṣavaś ca sajapā vanavāsinaḥ
 15 bahavo brāhmaṇās tatra parivavrur yudhiṣṭhiram
     tapasvinaḥ satyaśīlāḥ śataśaḥ saṃśitavratāḥ
 16 te yātvā pāṇḍavās tatra bahubhir brāhmaṇaiḥ saha
     puṇyaṃ dvaitavanaṃ ramyaṃ viviśur bharatarṣabhāḥ
 17 tac chāla tālāmra madhūkanīpa; kadambasarjārjuna karṇikāraiḥ
     tapātyaye puṣpadharair upetaṃ; mahāvanaṃ rāṣṭrapatir dadarśa
 18 mahādrumāṇāṃ śikhareṣu tasthur; manoramāṃ vācam udīrayantaḥ
     mayūradātyūha cakora saṃghās; tasmin vane kānanakokilāś ca
 19 kareṇuyūthaiḥ saha yūthapānāṃ; madotkaṭānām acalaprabhāṇām
     mahānti yūthāni mahādvipānāṃ; tasmin vane rāṣṭrapatir dadarśa
 20 manoramāṃ bhogavatīm upetya; dhṛtātmānaṃ cīrajaṭā dharāṇām
     tasmin vane dharmabhṛtāṃ nivāse; dadarśa siddharṣigaṇān anekān
 21 tataḥ sa yānād avaruhya rājā; sabhrātṛkaḥ sajanaḥ kānanaṃ tat
     viveśa dharmātmavatāṃ variṣṭhas; triviṣṭapaṃ śakra ivāmitaujāḥ
 22 taṃ satyasaṃdhaṃ sahitābhipetur; didṛkṣavaś cāraṇasiddhasaṃghāḥ
     vanaukasaś cāpi narendra siṃhaṃ; manasvinaṃ saṃparivārya tasthuḥ
 23 sa tatra siddhān abhivādya sarvān; pratyarcito rājavad devavac ca
     viveśa sarvaiḥ sahito dvijāgryaiḥ; kṛtāñjalir dharmabhṛtāṃ variṣṭhaḥ
 24 sa puṇyaśīlaḥ pitṛvan mahātmā; tapasvibhir dharmaparair upetya
     pratyarcitaḥ puṣpadharasya mūle; mahādrumasyopaviveśa rājā
 25 bhīmaś ca kṛṣṇā ca dhanaṃjayaś ca; yamau ca te cānucarā narendram
     vimucya vāhān avaruhya sarve; tatropatasthur bharata prabarhāḥ
 26 latāvatānāvanataḥ sa pāṇḍavair; mahādrumaḥ pañcabhir ugradhanvibhiḥ
     babhau nivāsopagatair mahātmabhir; mahāgirir vāraṇayūthapair iva

 

SECTION XXV

Vaisampayana said, "Having fallen into distress, those princes thus obtained at last a pleasant habitation in that forest. And there in those woods abounding with Sala trees and washed by the Saraswati, they who were like so many Indras, began to sport themselves. And the illustrious king, that bull of the Kuru race, set himself to please all the Yatis and Munis and the principal Brahmanas in that forest, by offerings of excellent fruits and roots. And their priest, Dhaumya endued with great energy, like unto a father to those princes, began to perform the sacrificial rites of Ishti and Paitreya for the Pandavas residing in that great forest. And there came, as a guest, unto the abode of the accomplished Pandavas living in the wood after loss of their kingdom, the old Rishi Markandeya, possessed of intense and abundant energy. And that bull of the Kuru race, the high-souled Yudhishthira, possessed of unrivalled strength and prowess, paid his homage unto that great Muni, reverenced by celestials and Rishis of men, and possessed of the splendour of blazing fire. And that illustrious and all-knowing Muni, of unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his mind. And Yudhishthira the just, apparently grieved at this, asked him, saying, 'All these ascetics are sorry for seeing me here. Why is it that thou alone smilest, as if an glee, in the presence of these?' Markandeya replied, 'O child', I too am sorry and do not smile in glee! Nor doth pride born of joy possess my heart! Beholding to-day the calamity, I recollect Rama, the son of Dasaratha, devoted to truth! Even that Rama, accompanied by Lakshman, dwelt in the woods at the command of his father. O son of Pritha, I beheld him in days of old ranging with his bow on the top of the Rishyamuka hills! The illustrious Rama was like unto Indra, the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one had to dwell in the forest at the command of his father, accepting it as his duty. The illustrious Rama was equal unto Sakra in prowess, and invincible in battle. And yet he had to range the forest renouncing all pleasures! Therefore should no one act unrighteously, saying,--I am mighty! Kings Nabhaga and Bhagiratha and others, having subjugated by truth this world bounded by the seas, (finally) obtained, O child, all the region hereafter. Therefore, should no one act unrighteously, saying,--I am mighty! And, O exalted of men, the virtuous and truthful king of Kasi and Karusha was called a mad dog for having renounced his territories and riches! Therefore, should no one act unrighteously, saying,--I am mighty! O best of men, O son of Pritha, the seven righteous Rishis, for having observed the ordinance prescribed by the Creator himself in the Vedas, blaze in the firmament. Therefore, should no one act unrighteously,
p. 54
saying,--I am mighty! Behold, O king, the mighty elephants, huge as mountain cliffs and furnished with tusks, transgress not, O exalted of men, the laws of the Creator! Therefore, should none act unrighteously saying, Might is mine! And, O foremost of monarchs, behold all the creatures acting according to their species, as ordained by the Creator. Therefore, should none act unrighteously, saying, Might is mine. O son of Pritha, in truth, and virtue, and proper behaviour, and modesty, thou hast surpassed all creatures, and thy fame and energy are as bright as fire or the Sun! Firm in thy promises, O illustrious one, having passed in the woods thy painful exile, thou wilt again, O king, snatch from the Kauravas thy blazing prosperity with the help of thy own energy!'"
Vaisampayana continued, "Having spoken these words unto Yudhishthira (seated) in the midst of the ascetics with friends, the great Rishi having also saluted Dhaumy

 

 

 

Book 3
Chapter 26

 

 

 1 [vai]
      tat kānanaṃ prāpya narendraputrāḥ; sukhocitā vāsam upetya kṛcchram
      vijahrur indra pratimāḥ śiveṣu; sarasvatī śālavaneṣu teṣu
  2 yatīṃś ca sarvān sa munīṃś ca rājā; tasmin vane mūlaphalair udagraiḥ
      dvijātimukhyān ṛṣabhaḥ kurūṇāṃ; saṃtarpayām āsa mahānubhāvaḥ
  3 iṣṭīś ca pitryāṇi tathāgriyāṇi; mahāvane vasatāṃ pāṇḍavānām
      purohitaḥ sarvasamṛddhatejāś; cakāra dhaumyaḥ pitṛvat kurūṇām
  4 apetya rāṣṭrād vasatāṃ tu teṣām; ṛṣiḥ purāṇo 'tithir ājagāma
      tam āśramaṃ tīvrasamṛddhatejā; mārkaṇḍeyaḥ śrīmatāṃ pāṇḍavānām
  5 sa sarvavid draupadīṃ prekṣya kṛṣṇāṃ; yudhiṣṭhiraṃ bhīmasenārjunau ca
      saṃsmṛtya rāmaṃ manasā mahātmā; tapasvimadhye 'smayatāmitaujāḥ
  6 taṃ dharmarājo vimanā ivābravīt; sarve hriyā santi tapasvino 'mī
      bhavān idaṃ kiṃ smayatīva hṛṣṭas; tapasvināṃ paśyatāṃ mām udīkṣya
  7 [mār]
      na tāta hṛṣyāmi na ca smayāmi; praharṣajo māṃ bhajate na darpaḥ
      tavāpadaṃ tv adya samīkṣya rāmaṃ; satyavrataṃ dāśarathiṃ smarāmi
  8 sa cāpi rājā saha lakṣmaṇena; vane nivāsaṃ pitur eva śāsanāt
      dhanvī caran pārtha purā mayaiva; dṛṣṭo girer ṛṣyamūkasya sānau
  9 sahasranetra pratimo mahātmā; mayasya jeta namuceś ca hantā
      pitur nideśād anaghaḥ svadharmaṃ; vanevāsaṃ dāśarathiś cakāra
  10 sa cāpi śakrasya samaprabhāvo; mahānubhāvaḥ samareṣv ajeyaḥ
     vihāya bhogān acarad vaneṣu; neśe balasyeti cared adharmam
 11 nṛpāś ca nābhāga bhagīrathādayo; mahīm imāṃ sāgarāntāṃ vijitya
     satyena te 'py ajayaṃs tāta lokān; neśe balasyeti cared adharmam
 12 alarkam āhur naravarya santaṃ; satyavrataṃ kāśikarūṣa rājam
     vihāya raṣṭrāṇi vasūni caiva; neśe balasyeti cared adharmam
 13 dhātrā vidhir yo vihitaḥ purāṇas; taṃ pūjayanto naravarya santaḥ
     saptarṣayaḥ pārtha divi prabhānti; neśe balasyeti cared adharmam
 14 mahābalān parvatakūṭamātrān; viṣāṇinaḥ paśya gajān narendra
     sthitān nideśe naravarya dhātur; neśe balasyeti cared adharmam
 15 sarvāṇi bhūtāni narendra paśya; yathā yathāvad vihitaṃ vidhātrā
     svayonitas tat kurute prabhāvān; neśe balasyeti cared adharmam
 16 satyena dharmeṇa yathārha vṛttyā; hriyā tathā sarvabhūtāny atītya
     yaśaś ca tejaś ca tavāpi dīptaṃ; vibhāvasor bhāskarasyeva pārtha
 17 yathāpratijñaṃ ca mahānubhāva; kṛcchraṃ vanevāsam imaṃ niruṣya
     tataḥ śriyaṃ tejasā svena dīptām; ādāsyase pārthiva kauravebhyaḥ
 18 [vai]
     tam evam uktvā vacanaṃ maharṣis; tapasvimadhye sahitaṃ suhṛdbhiḥ
     āmantrya dhaumyaṃ sahitāṃś ca pārthāṃs; tataḥ pratasthe diśam uttarāṃ saḥ

 

SECTION XXVI

Vaisampayana said, "While the illustrious son of Pandu continued to dwell in the Dwaita woods, that great forest became filled with Brahmanas. And the lake within that forest, ever resounding with Vedic recitations, became sacred like a second region of Brahma. And the sounds of the Yajus, the Riks, the Samas, and other words uttered by the Brahmanas, were exceedingly delightful to hear. And the Vedic recitations of the Brahmanas mingling with the twang of bows of the sons of Pritha, produced a union of the Brahmana and Kshatriya customs that was highly beautiful. And one evening the Rishi Vaka of the Dalvya family addressed Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying, 'Behold, O chief of the Kurus, O son of Pritha, the homa time is come of these Brahmanas devoted to ascetic austerities, the time when the (sacred) fires have all been lit up! These all, of rigid vows, protected by thee, are performing the rites of religion in this sacred region! The descendants of Bhrigu and Angiras, along with those of Vasishta and Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of excellent vows, in fact, all the foremost Brahmanas of the whole, are now united with thee! Listen, O son of the Kuru race born of Kunti, thyself with thy brothers, to the words I speak to thee! As are aided by the wind consumeth the forest, so Brahma energy mingling with Kshatriya energy, and Kshatriya might mingling with Brahma power, might, when they gathered force, consume all enemies! O child, he should never desire to be without Brahmanas who wisheth to subdue
p. 55
this and the other world for length of days! Indeed, a king slayeth his enemies having obtained a Brahmana conversant, with religion and worldly affairs and freed from passion and folly. King Vali cherishing his subjects practised those duties that lead to salvation, and knew not of any other means in this world than Brahmanas. It was for this that all the desires of Virochana's son, the Asura (Vali), were ever gratified, and his wealth was ever inexhaustible. Having obtained the whole earth through the aid of the Brahmanas, he met with destruction when he began to practise wrong on them! This earth with her wealth never adoreth long as her lord a Kshatriya living without a Brahmana! The earth, however, girt by the sea, boweth unto him who is ruled by a Brahmana and taught his duties by him! Like an elephant in battle without his driver, a Kshatriya destitute of Brahmanas decreaseth in strength! The Brahmana's sight is without compare, and the Kshatriya's might also is unparalleled. When these combine, the whole earth itself cheerfully yieldeth to such a combination. As fire becoming mightier with the wind consumeth straw and wood, so kings with Brahmanas consume all foes! An intelligent Kshatriya, in order to gain what he hath not, and increase what he hath, should take counsel of Brahmanas! Therefore, O son of Kunti, for obtaining what thou hast not and increasing what thou hast, and spending what thou hast on proper objects and persons, keep thou with thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas. It is for this that thy fame is great and blazeth in the three worlds!"
Vaisampayana continued, "Then all those Brahmanas who were with Yudhishthira worshipped Vaka of the Dalvya race, and having heard him praise Yudhishthira became highly pleased. And Dwaipayana and Narada and Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and Suhotra and Hotravahana; these and many other Brahmanas of rigid vows then adored Yudhishthira like Rishis adoring Purandara in heaven!"

 

 

Book 3
Chapter 27

 

 

 

 

 1 [vai]
      vasatsv atha dvaitavane pāṇḍaveṣu mahātmasu
      anukīrṇaṃ mahāraṇyaṃ brāhmaṇaiḥ samapadyata
  2 īryamāṇena satataṃ brahmaghoṣeṇa sarvataḥ
      brahmalokasamaṃ puṇyam āsīd dvaitavanaṃ saraḥ
  3 yajuṣām ṛcāṃ ca sāmnāṃ ca gadyānāṃ caiva sarvaśaḥ
      āsīd uccāryamāṇānāṃ nisvano hṛdayaṃgamaḥ
  4 jyāghoṣaḥ pāṇvaveyānāṃ brahmaghoṣaś ca dhīmatām
      saṃsṛṣṭaṃ brahmaṇā kṣatraṃ bhūya eva vyarocata
  5 athābravīd bako dālbhyo dharmarājaṃ yudhiṣṭhiram
      saṃdhyāṃ kaunteyam āsīnam ṛṣibhiḥ parivāritam
  6 paśya dvaitavane pārtha brāhmaṇānāṃ tapasvinām
      homavelāṃ kuruśreṣṭha saṃprajvalita pāvakām
  7 caranti dharmaṃ puṇye 'smiṃs tvayā guptā dhṛtavratāḥ
      bhṛgavo 'ṅgirasaś caiva vāsiṣṭhāḥ kāśyapaiḥ saha
  8 āgastyāś ca mahābhāgā ātreyāś cottamavratāḥ
      sarvasya jagataḥ śreṣṭhā brāhmaṇāḥ saṃgatās tvayā
  9 idaṃ tu vacanaṃ pārtha śṛṇv ekāgramanā mama
      bhrātṛbhiḥ saha kaunteya yat tvāṃ vakṣyāmi kaurava
  10 brahmakṣatreṇa saṃsṛṣṭaṃ kṣatraṃ ca brahmaṇā saha
     udīrṇau dahataḥ śatrūn vanānīvāgnimārutau
 11 nābrāhmaṇas tāta ciraṃ bubhūṣed; icchānn imaṃ lokam amuṃ ca jetum
     vinītadharmārtham apetamohaṃ; labdhvā dvijaṃ nudati nṛpaḥ sapatnān
 12 caran naiḥśreyasaṃ dharmaṃ prajāpālanakāritam
     nādhyagacchad balir loke tīrtham anyatra vai dvijāt
 13 anūnam āsīd asurasya kāmair; vairocaneḥ śrīr api cākṣayāsīt
     labdhvā mahīṃ brāhmaṇa saṃprayogāt; teṣv ācaran duṣṭam ato vyanaśyat
 14 nābrāhmaṇaṃ bhūmir iyaṃ sabhūtir; varṇaṃ dvitīyaṃ bhajate cirāya
     samudranemir namate tu tasmai; yaṃ brāhmaṇaḥ śāsti nayair vinītaḥ
 15 kuñjarasyeva saṃgrāme 'parigṛhyāṅkuśa graham
     brāhmaṇair viprahīṇasya kṣatrasya kṣīyate balam
 16 brahmaṇy anupamā dṛṣṭiḥ kṣātram apratimaṃ balam
     tau yadā carataḥ sārdham atha lokaḥ prasīdati
 17 yathā hi sumahān agniḥ kakṣaṃ dahati sānilaḥ
     tathā dahati rājanyo brāhmaṇena samaṃ ripūn
 18 brāhmaṇebhyo 'tha medhāvī buddhir paryeṣaṇaṃ care
     alabdhasyaca lābhāya labdhasya ca vivṛddhaye
 19 alabdhalābhāya ca labdhavṛddhaye; yathārha tīrthapratipādanāya
     yaśasvinaṃ vedavidaṃ vipaścitaṃ; bahuśrutaṃ brāhmaṇam eva vāsaya
 20 brāhmaṇeṣūttamā vṛttis tava nityaṃ yudhiṣṭhira
     tena te sarvalokeṣu dīpyate prathitaṃ yaśaḥ
 21 tatas te brāhmaṇāḥ sarve bakaṃ dālbhyam apūjayan
     yudhiṣṭhire stūyamāne bhūyaḥ sumanaso 'bhavan
 22 dvaipāyano nāradaś ca jāmadagnyaḥ pṛthuśravāḥ
     indra dyumno bhālukiś ca kṛtacetāḥ sahasrapāt
 23 karṇa śravāś ca muñjaś ca lavaṇāśvaś ca kāśyapaḥ
     hārītaḥ sthūṇa karṇaś ca agniveśyo 'tha śaunakaḥ
 24 ṛtavāk ca suvāk caiva bṛhadaśva ṛtā vasuḥ
     ūrdhvaretā vṛṣāmitraḥ suhotro hotravāhanaḥ
 25 ete cānye ca bahavo brāhmaṇāḥ saṃśitavratāḥ
     ajātaśatrum ānarcuḥ puraṃdaram ivarṣayaḥ

 

SECTION XXVII

Vaisampayana said, "Exiled to the woods the sons of Pritha with Krishna seated in the evening, conversed with one another afflicted with sorrow and grief. And the handsome and well informed Krishna dear unto her lords and devoted to them, thus spake unto Yudhishthira,
p. 56
[paragraph continues] Then sinful, cruel, and wicked-minded son of Dhritarashtra certainly feeleth no sorrow for us, when, O king, that evil-hearted wretch having sent thee with myself into the woods dressed in deer-skin feeleth no regret! The heart of that wretch of evil deeds must surely be made of steel when he could at that time address thee, his virtuous eldest brother, in words so harsh! Having brought thee who deservest to enjoy every happiness and never such woe, into such distress, alas, that wicked-minded and sinful wretch joyeth with his friends! O Bharata, when dressed in deer-skin thou hast set out for the woods, only four persons, O monarch, viz., Duryodhana, Karna, the evil-minded Sakuni, and Dussasana that bad and fierce brother of Duryodhana, did not shed tears! With the exception of these, O thou best of the Kurus, all other Kurus filled with sorrow shed tears from their eyes! Beholding this thy bed and recollecting what thou hadst before, I grieve, O king, for thee who deservest not woe and hast been brought up in every luxury! Remembering that seat of ivory in thy court, decked with jewels and beholding this seat of kusa grass, grief consumeth me, O king! I saw thee, O king, surrounded in thy court by kings! What peace can my heart know in not beholding thee such now? I beheld thy body, effulgent as the sun, decked with sandal paste! Alas, grief depriveth me of my senses in beholding thee now besmeared with mud and dirt! I saw thee before, O king, dressed in silken clothes of pure white! But I now behold thee dressed in rags? Formerly, O king, pure food of every kind was carried from thy house on plates of gold for Brahmanas by thousands! And, O king, food also of the best kind was formerly given by thee unto ascetics both houseless and living in domesticity! Formerly, living in dry mansion thou hadst ever filled with food of every kind plates by thousands, and worshipped the Brahmanas gratifying every wish of theirs! What peace, O king, can my heart know in not beholding all this now? And, O great king, these thy brothers, endued with youth and decked with ear-rings, were formerly fed by cook with food of the sweet flavour and dressed with skill! Alas, O king, I now behold them all, so undeserving of woe, living in the woods and upon what the wood may yield! My heart, O King knoweth no peace! Thinking of this Bhimasena living in sorrow in the woods, doth not thy anger blaze up, even though it is time? Why doth not thy anger, O king, blaze up upon beholding the illustrious Bhimasena who ever performeth everything unaided, so fallen into distress, though deserving of every happiness? Why, O king, doth not thy anger blaze up on beholding that Bhima living in the woods who was formerly surrounded with numerous vehicles and dressed in costly apparel? This exalted personage is ready to slay all the Kurus in battle. He beareth, however, all this sorrow, only because he waiteth for the fufilment of thy promise! This Arjuna, O king, though possessed of two hands, is equal, for the lightness of his hand in discharging shafts,
p. 57
to (Kartavirya) Arjuna of a thousand arms! He Is even (to foes), like unto Yama himself at the end of the Yuga! It was by the prowess of his weapons that all the kings of the earth were made to wait upon the Brahmanas at thy sacrifice? Beholding that Arjuna that tiger among men worshipped by both the celestials and the Danavas so anxious, why, O king, dost thou not feel indignant? I grieve, O Bharata, that thy wrath doth not blaze up at sight of that son of Pritha in exile, that prince who deserveth not such distress and who hath been brought up in every luxury! Why doth not thy wrath blaze up at sight of that Arjuna in exile, who, on a single car, hath vanquished celestials and men and serpents? Why, O king, doth not thy wrath blaze up at sight of that Arjuna in exile who, honoured with offerings of cars and vehicles of various forms and horses and elephants, forcibly took from the kings of the earth their treasures, who is the chastiser of all foes, and who at one impetus can throw full five hundred arrows? Why, O king, doth not thy wrath blaze up at sight of Nakula, in exile, who so fair and able-bodied and young, is the foremost of all swordsmen? Why, O king, dost thou pardon the foe. O Yudhishthira, at sight of Madri's son, the handsome and brave Sahadeva in exile? Why doth not thy anger blaze up, O king, it sight of both Nakula and Sahadeva overwhelmed with grief, though so undeserving of distress? Why also, O king, dost thou pardon the foe at sight of myself in exile who, born in the race of Drupada and, therefore, the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious Pandu and the devoted wife of heroes? Truly, O thou best of the Bharatas, thou hast no anger, else why is it that thy mind is not moved at sight of thy brothers and myself (in such distress)? It is said that there is no Kshatriya in the world who is bereft of anger. I now behold in thee, however, a refutation of the proverb! That Kshatriya, O son of Pritha, who discovereth not his energy when the opportunity cometh, is ever disregarded by all creatures! Therefore, O king, thou shouldst not extend thy forgiveness to the foe. Indeed, with thy energy, without doubt, thou, mayst slay them all! So also, O king, that Kshatriya who is not appeased when the time for forgiveness cometh, becometh unpopular with every creature and meeteth with destruction both in this and the other world!'"

 

 

 

Book 3
Chapter 28

 

 

 

1 [vai]
      tato vanagatāḥ pārthāḥ sāyāhne saha kṛṣṇayā
      upaviṣṭāḥ kathāś cakrur duḥkhaśokaparāyaṇāḥ
  2 priyā ca darśanīyā ca paṇḍitā ca pativratā
      tataḥ kṛṣṇā dharmarājam idaṃ vacanam abravīt
  3 na nūnaṃ tasya pāpasya duḥkham asmāsu kiṃ cana
      vidyate dhārtarāṣṭrasya nṛśaṃsasya durātmanaḥ
  4 yas tvāṃ rājan mayā sārdham ajinaiḥ prativāsitam
      bhrātṛbhiś ca tathā sarvair nābhyabhāṣata kiṃ cana
      vanaṃ prasthāpya duṣṭātmā nānvapatyata durmatiḥ
  5 āyasaṃ hṛdayaṃ nūnaṃ tasyā duṣkṛtakarmaṇaḥ
      yas tvāṃ dharmaparaṃ śreṣṭhaṃ rūkṣāṇy aśrāvayat tadā
  6 sukhocitam aduḥkhārhaṃ durātmā sasuhṛd gaṇaḥ
      īdṛśaṃ duḥkham ānīya modate pāpapūruṣaḥ
  7 caturṇām eva pāpānām aśruvai nāpatat tadā
      tvayi bhārata niṣkrānte vanāyājina vāsasi
  8 duryodhanasya karṇasya śakuneś ca durātmanaḥ
      durbhrātus tasya cograsya tathā duḥśāsanasya ca
  9 itareṣāṃ tu sarveṣāṃ kurūṇāṃ kurusattama
      duḥkhenābhiparītānāṃ netrebhyaḥ prāpataj jalam
  10 idaṃ ca śayanaṃ dṛṣṭvā yac cāsīt te purātanam
     śocāmi tvāṃ mahārāja duḥkhānarhaṃ sukhocitam
 11 dāntaṃ yac ca sabhāmadhye āsanaṃ ratnabhūṣitam
     dṛṣṭvā kuśa bṛsīṃ cemāṃ śoko māṃ rundhayaty ayam
 12 yad apaśyaṃ sabhāyāṃ tvāṃ rājabhiḥ parivāritam
     tac ca rājann apaśyantyāḥ kā śāntir hṛdayasya me
 13 yā tvāhaṃ candanādigdham apaśyaṃ sūryavarcasam
     sā tvāṃ paṅkamalādigdhaṃ dṛṣṭvā muhyāmi bhārata
 14 yā vai tvā kauśikair vastraiḥ śubhrair bahudhanaiḥ purā
     dṛṣṭavaty asmi rājendra sā tvāṃ paśyāmi cīriṇam
 15 yac ca tad rukmapātrībhir brāhmaṇebhyaḥ sahasraśaḥ
     hriyate te gṛhād annaṃ saṃskṛtaṃ sārvakāmikam
 16 yatīnām agṛhāṇāṃ te tathaiva gṛhamedhinām
     dīyate bhojanaṃ rājann atīva guṇavat prabho
     tac ca rājann apaśyantyāḥ kā śāntir hṛdayasya me
 17 yāṃs te bhrātṝn mahārāja yuvāno mṛṣṭakuṇḍalāḥ
     abhojayanta mṛṣṭānnaiḥ sūdāḥ paramasaṃskṛtaiḥ
 18 sarvāṃs tān adya paśyāmi vane vanyena jīvataḥ
     aduḥkhārhān manuṣyendra nopaśāmyati me manaḥ
 19 bhīmasenam imaṃ cāpi duḥkhitaṃ vanavāsinam
     dhyāyantaṃ kiṃ na manyus te prāpte kāle vivardhate
 20 bhīmasenaṃ hi karmāṇi svayaṃ kurvāṇam acyuta
     sukhārhaṃ duḥkhitaṃ dṛṣṭvā kasmān manyur na vardhate
 21 satkṛtaṃ vividair yānair vastrair uccāvacais tathā
     taṃ te vanagataṃ dṛṣṭvā kasmān manyur na vardhate
 22 kurūn api hi yaḥ sarvān hantum utsahate prabhuḥ
     tvatprasādaṃ pratīkṣaṃs tu sahate 'yaṃ vṛkodaraḥ
 23 yo 'rjunenārjunas tulyo dvibāhur bahu bāhunā
     śarātisarge śīghratvāt kālāntakayamopamaḥ
 24 yasya śastrapratāpena praṇatāḥ sarvapārthivāḥ
     yajñe tava mahārāja brāhmaṇān upatasthire
 25 tam imaṃ puruṣavyāghraṃ pūjitaṃ devadānavaiḥ
     dhyāyantam arjunaṃ dṛṣṭvā kasmān manyur na vardhate
 26 dṛṣṭvā vanagataṃ pārtham aduḥkhārhaṃ sukhocitam
     na ca te vardhate manyus tena muhyāmi bhārata
 27 yo devāṃś ca manuṣyāṃś ca sarpāṃś caikaratho 'jayat
     taṃ te vanagataṃ dṛṣṭvā kasmān manyur na vardhate
 28 yo yānair adbhutākārair hayair nāgaiś ca saṃvṛtaḥ
     prasahya vittāny ādatta pārthivebhyaḥ paraṃtapaḥ
 29 kṣipaty ekena vegena pañcabāṇaśatāni yaḥ
     taṃ te vanagataṃ dṛṣṭvā kasmān manyur na vardhate
 30 śyāmaṃ bṛhantaṃ taruṇaṃ carmiṇām uttamaṃ raṇe
     nakulaṃ te vane dṛṣṭvā kasmān manyur na vardhate
 31 darśanīyaṃ ca śūraṃ ca mādrīputraṃ yudhiṣṭhira
     sahadevaṃ vane dṛṣṭvā kasmān manyur na vardhate
 32 drupadasya kule jātāṃ snuṣāṃ pāṇḍor mahātmanaḥ
     māṃ te vanagatāṃ dṛṣṭvā kasmān manyur na vardhate
 33 nūnaṃ ca tava naivāsti manyur bharatasattama
     yat te bhrātṝṃś ca māṃ caiva dṛṣṭvā na vyathate manaḥ
 34 na nirmanyuḥ kṣatriyo 'sti loke nirvacanaṃ smṛtam
     tad adya tvayi paśyāmi kṣatriye viparītavat
 35 yo na darśayate tejaḥ kṣatriyaḥ kāla āgate
     sarvabhūtāni taṃ pārtha sadā paribhavanty uta
 36 tat tvayā na kṣamā kāryā śatrūn prati kathaṃ cana
     tejasaiva hi te śakyā nihantuṃ nātra saṃśayaḥ
 37 tathaiva yaḥ kṣamā kāle kṣatriyo nopaśāmyati
     apriyaḥ sarvabhūtānāṃ so 'mutreha ca naśyati

SECTION XXVIII

"Draupadi continued, 'On this subject, the ancient story of the conversation between Prahlada and Vali, the son of Virochana, is quoted as an example. One day Vali asked his grand-father Prahlada, the chief
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of the Asuras and the Danavas, possessed of great wisdom and well-versed in the mysteries of the science of duty, saying, 'O sire, is forgiveness meritorious or might and energy such? I am puzzled as regards this; O sire, enlighten me who ask thee this! O thou conversant with all duties, tell me truly which of these is meritorious? I will strictly obey whatever thy command may be! Thus asked (by Vali), his wise grandfather, conversant with every conclusion, replied upon the whole subject unto his grand-son who had sought at his hands the resolution of his doubts. And Prahlada said, 'Know, O child, these two truths with certainty, viz., that might is not always meritorious and forgiveness also is not always meritorious! He that forgiveth always suffereth many evils. Servants and strangers and enemies always disregard him. No creature ever bendeth down unto him. Therefore it is, O child, that the learned applaud not a constant habit of forgiveness! The servants of an ever-forgiving person always disregard him, and contract numerous faults. These mean-minded men also seek to deprive him of his wealth. Vile souled servants also appropriate to themselves his vehicles and clothes and ornaments and apparel and beds and seats and food and drink and other articles of use. They do not also at the command of their master, give unto others the things they are directed to give Nor do they even worship their master with that respect which is their master's due. Disregard in this world is worse than death. O child, sons and servants and attendants and even strangers speak harsh words unto the man who always forgiveth. Persons, disregarding the man of an ever-forgiving temper, even desire his wife, and his wife also, becometh ready to act as she willeth. And servants also that are ever fond of pleasure, if they do not receive even slight punishments from their master, contract all sorts of vices, and the wicked ever injure such a master. These and many other demerits attach to those that are ever-forgiving!
"Listen now, O son of Virochana, to the demerits of those that are never forgiving! The man of wrath who, surrounded by darkness, always inflicteth, by help of his own energy, various kinds of punishment on persons whether they deserve them or not, is necessarily separated from his friends in consequence of that energy of his. Such a man is hated by both relatives and strangers. Such a man, because he insulteth others, suffereth loss of wealth and reapeth disregard and sorrow and hatred and confusion and enemies. The man of wrath, in consequence of his ire, inflicteth punishments on men and obtaineth (in return) harsh words. He is divested of his prosperity soon and even of life, not to say, of friends and relatives. He that putteth forth his might both upon his benefactor and his foe, is an object of alarm to the world, like a snake that hath taken shelter in a house, to the inmates thereof. What prosperity can he have who is an object of alarm to the world? People always do him an injury when they find a hole. Therefore, should men
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never exhibit might in excess nor forgiveness on all occasions. One should put forth his might and show his forgiveness on proper occasions. He that becometh forgiving at the proper time and harsh and mighty also at the proper time, obtaineth happiness both in this world and the other.
"'I shall now indicate the occasions in detail of forgiveness, as laid down by the learned, and which should ever be observed by all. Hearken unto me as I speak! He that hath done thee a service, even if he is guilty of a grave wrong unto thee, recollecting his former service, shouldst thou forgive that offender. Those also that have become offenders from ignorance and folly should be forgiven for learning and wisdom are not always easily attainable by man. They that having offended thee knowingly, plead ignorance should be punished, even if their offences be trivial. Such crooked men should never be pardoned. The first offence of every creature should be forgiven. The second offence, however, should be punished, even if it be trivial. If, however, a person commiteth an offence unwillingly, it hath been said that examining his plea well by a judicious enquiry, he should be pardoned. Humility may vanquish might, humility may vanquish weakness. There is nothing that humility may not accomplish. Therefore, humility is truly fiercer (than it seemeth)! One should act with reference to place and time, taking note of his own might or weakness. Nothing can succeed that hath been undertaken without reference to place and time. Therefore, do thou ever wait for place and time! Sometimes offenders should be forgiven from fear of the people. These have been declared to be times of forgiveness. And it hath been said that on occasions besides these, might should be put forth against transgressors.'
"Draupadi continued, 'I, therefore, regard, O king, that the time hath come for thee to put forth thy might! Unto those Kurus the covetous sons of Dhritarashtra who injure us always, the present is not the time for forgiveness! It behoveth thee to put forth thy might. The humble and forgiving person is disregarded; while those that are fierce persecute others. He, indeed, is a king who hath recourse to both, each according to its time!'"

 

 

 

Book 3
Chapter 29

 

 

 

  1 [drau]
      atrāpy udāharantīmam itihāsaṃ purātanam
      prahlādasyā ca saṃvādaṃ baler vairocanasya ca
  2 asurendraṃ mahāprājñaṃ dharmāṇām āgatāgamam
      baliḥ papraccha daityendraṃ prahlādaṃ pitaraṃ pituḥ
  3 kṣamā svic chreyasī tāta upāho teja ity uta
      etan me saṃśayaṃ tāta yathāvad brūhi pṛcchate
  4 śreyo yad atra dharmajña brūhi me tad asaṃśayam
      kariṣyāmi hi tat sarvaṃ yathāvad anuśāsanam
  5 tasmai provāca tat sarvam evaṃ pṛṣṭaḥ pitāmahaḥ
      sarvaniścayavat prājñaḥ saṃśayaṃ paripṛcchate
  6 [prah]
      na śreyaḥ satataṃ tejo na nityaṃ śreyasī kṣamā
      iti tāta vijānīhi dvayam etad asaṃśayam
  7 yo nityaṃ kṣamate tāta bahūn doṣān sa vindati
      bhṛtyāḥ paribhavanty enam udāsīnās tathaiva ca
  8 sarvabhūtāni cāpy asya na namante kadā cana
      tasmān nityaṃ kṣamā tāta paṇḍitair apavāditā
  9 avajñāya hi taṃ bhṛtyā bhajante bahudoṣatām
      ādātuṃ cāsya vittāni prārthayante 'lpacetasaḥ
  10 yānaṃ vastrāṇy alaṃkārāñ śayanāny āsanāni ca
     bhojanāny atha pānāni sarvopakaraṇāni ca
 11 ādadīrann adhikṛtā yathākāmam acetasaḥ
     pradiṣṭāni ca deyāni na dadyur bhartṛśāsanāt
 12 na cainaṃ bhartṛpūjābhiḥ pūjayanti kadā cana
     avajñānaṃ hi loke 'smin maraṇād api garhitam
 13 kṣamiṇaṃ tādṛśaṃ tāta bruvanti kaṭukāny api
     preṣyāḥ putrāś ca bhṛtyāś ca tathodāsīna vṛttayaḥ
 14 apy asya dārān icchanti paribhūya kṣamāvataḥ
     dārāś cāsya pravartante yathākāmam acetasaḥ
 15 tathā ca nityam uditā yadi svalpam apīśvarāt
     daṇḍam arhanti duṣyanti duṣṭāś cāpy apakurvate
 16 ete cānye ca bahavo nityaṃ doṣāḥ kṣamāvatām
     atha vairocane doṣān imān viddhy akṣamāvatām
 17 asthāne yadi vā sthāne satataṃ rajasāvṛtaḥ
     kruddho daṇḍān praṇayati vividhān svena tejasā
 18 mitraiḥ saha virodhaṃ ca prāpnute tejasāvṛtaḥ
     prāpnoti dveṣyatāṃ caiva lokāt svajanatas tathā
 19 so 'vamānād arthahānim upālambham anādaram
     saṃtāpadveṣalobhāṃś ca śatrūṃś ca labhate naraḥ
 20 krodhād daṇḍān manuṣyeṣu vividhān puruṣo nayan
     bhraśyate śīghram aiśvaryāt prāṇebhyaḥ svajanād api
 21 yo 'pakartṝṃś ca kartṝṃś ca tejasaivopagacchati
     tasmād udvijate lokaḥ sarpād veśma gatād iva
 22 yasmād udvijate lokaḥ kathaṃ tasya bhavo bhavet
     antaraṃ hy asya dṛṣṭvaiva loko vikurute dhruvam
     tasmān nātyutsṛjet tejo na ca nityaṃ mṛdur bhavet
 23 kāle mṛdur yo bhavati kāle bhavati dāruṇaḥ
     sa vai sukham avāpnoti loke 'muṣminn ihaiva ca
 24 kṣamā kālāṃs tu vakṣyāmi śṛṇu me vistareṇa tān
     ye te nityam asaṃtyājyā yathā prāhur manīṣiṇaḥ
 25 pūrvopakārī yas tu syād aparādhe 'garīyasi
     upakāreṇa tat tasya kṣantavyam aparādhinaḥ
 26 abuddhim āśritānāṃ ca kṣantavyam aparādhinām
     na hi sarvatra pāṇḍityaṃ sulabhaṃ puruṣeṇa vai
 27 atha ced buddhijaṃ kṛtvā brūyus te tad abuddhijam
     pāpān svalpe 'pi tān hanyād aparādhe tathānṛjūn
 28 sarvasyaiko 'parādhas te kṣantavyaḥ prāṇino bhavet
     dvitīye sati vadhyas tu svalpe 'py apakṛte bhavet
 29 ajānatā bhavet kaś cid aparādhaḥ kṛto yadi
     kṣantavyam eva tasyāhuḥ suparīkṣya parīkṣayā
 30 mṛdunā mārdavaṃ hanti mṛdunā hanti dāruṇam
     nāsādhyaṃ mṛdunā kiṃ cit tasmāt tīkṣṇataro mṛduḥ
 31 deśakālau tu saṃprekṣya balābalam athātmanaḥ
     nādeśa kālo kiṃ cit syād deśaḥ kālaḥ pratīṣyate
     tathā lokabhayāc caiva kṣantavyam aparādhinaḥ
 32 eva evaṃvidhāḥ kālāḥ kṣamāyāḥ parikīrtitāḥ
     ato 'nyathānuvartatsu tejasaḥ kāla ucyate
 33 [drau]
     tad ahaṃ tejasaḥ kālaṃ tava manye narādhipa
     dhārtarāṣṭreṣu lubdheṣu satataṃ cāpakāriṣu
 34 na hi kaś cit kṣamā kālo vidyate 'dya kurūn prati
     tejasaś cāgate kāle teja utsraṣṭum arhasi
 35 mṛdur bhavaty avajñātas tīkṣṇād udvijate janaḥ
     kāle prāpte dvayaṃ hy etad yo veda sa mahīpatiḥ

 

SECTION XXIX

Yudhishthira said, 'Anger is the slayer of men and is again their prosperor. Know this, O thou possessed of great wisdom, that anger is the root of all prosperity and all adversity. O thou beautiful one, he that suppresseth his anger earneth prosperity. That man, again, who always giveth way to anger, reapeth adversity from his fierce anger. It is seen
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in this world that anger is the cause of destruction of every creature. How then can one like me indulge his anger which is so destructive of the world? The angry man commiteth sin. The angry man killeth even his preceptors. The angry man insulteth even his superiors in harsh words. The man that is angry faileth to distinguish between what should be said and what should not. There is no act that an angry man may not do, no word that an angry man may not utter. From anger a man may slay one that deserveth not to be slain, and may worship one that deserveth to be slain. The angry man may even send his own soul to the regions of Yama. Beholding all these faults, the wise control their anger, desirous of obtaining high prosperity both in this and the other world. It is for this that they of tranquil souls have banished wrath. How can one like us indulge in it then? O daughter of Drupada, reflecting upon all this, my anger is not excited One that acteth not against a man whose wrath hath been up, rescueth himself as also others from great fear. In fact, he may be regarded to be the physician of the two (viz., himself and angry man). If a weak man, persecuted by others, foolishly becometh angry towards men that are mightier than he, he then becometh himself the cause of his own destruction. And in respect of one who thus deliberately throweth away his life, there are no regions hereafter to gain. Therefore, O daughter of Drupada, it hath been said that a weak man should always suppress his wrath. And the wise man also who though presecuted, suffereth not his wrath to be roused, joyeth in the other world--having passed his persecutor over in indifference. It is for this reason hath it been said that a wise man, whether strong or weak, should ever forgive his persecutor even when the latter is in the straits. It is for this, O Krishna, that the virtuous applaud them that have conquered their wrath. Indeed, it is the opinion of the virtuous that the honest and forgiving man is ever victorious. Truth is more beneficial than untruth; and gentleness than cruel behaviour. How can one like me, therefore, even for the purpose of slaying Duryodhana, exhibit anger which hath so many faults and which the virtuous banish from their souls? They that are regarded by the learned of foresight, as possessed of (true) force of character, are certainly those who are wrathful in outward show only. Men of learning and of true insight call him to be possessed of force of character who by his wisdom can suppress his risen wrath. O thou of fair hips, the angry man seeth not things in their true light. The man that is angry seeth not his way, nor respecteth persons. The angry man killeth even those that deserve not to be killed. The man of wrath slayeth even his preceptors. Therefore, the man possessing force of character should ever banish wrath to a distance. The man that is overwhelmed with wrath acquireth not with ease generosity, dignity, courage, skill, and other attributes belonging to real force of character. A man by forsaking anger can exhibit proper energy, whereas, O wise one, it is highly difficult for
p. 61
the angry man to exhibit his energy at the proper time! The ignorant always regard anger as equivalent to energy. Wrath, however hath been given to man for the destruction of the world. The man, therefore, who wisheth to behave properly, must ever forsake anger. Even one who hath abandoned the excellent virtues of his own order, it is certain, indulgeth in wrath (if behaveth properly). If fools, of mind without light, transgress in every respect, how, O faultless one, can one like me transgress (like them)? If amongst men there were not persons equal unto the earth in forgiveness, there would be no peace among men but continued strife caused by wrath. If the injured return their injuries, if one chastised by his superior were to chastise his superior in return, the consequence would be the destruction of every creature, and sin also would prevail in the world. If the man who hath ill speeches from another, returneth those speeches afterwards; if the injured man returneth his injuries: if the chastised person chastiseth in return; if fathers slay sons, and sons fathers and if husbands slay wives, and wives husbands; then, O Krishna, how can birth take place in a world where anger prevaileth so! For, O thou of handsome face, know that the birth of creatures is due to peace! If the kings also, O Draupadi, giveth way to wrath, his subjects soon meet with destruction. Wrath, therefore, hath for its consequence the destruction and the distress of the people. And because it is seen that there are in the world men who are forgiving like the Earth, it is therefore that creatures derive their life and prosperity. O beautiful one, one should forgive under every injury. It hath been said that the continuation of species is due to man being forgiving. He, indeed, is a wise and excellent person who hath conquered his wrath and who showeth forgiveness even when insulted, oppressed, and angered by a strong person. The man of power who controleth his wrath, hath (for his enjoyment) numerous everlasting regions; while he that is angry, is called foolish, and meeteth with destruction both in this and the other world. O Krishna, the illustrious and forgiving Kashyapa hath, in this respect, sung the following verses in honour of men that are ever forgiving, 'Forgiveness is virtue; forgiveness is sacrifice, forgiveness is the Vedas, forgiveness is the Shruti. He that knoweth this is capable of forgiving everything. Forgiveness is Brahma; forgiveness is truth; forgiveness is stored ascetic merit; forgiveness protecteth the ascetic merit of the future; forgiveness is asceticism; forgiveness is holiness; and by forgiveness is it that the universe is held together. Persons that are forgiving attain to the regions obtainable by those that have preformed meritorious sacrifices, or those that are well-conversant with the Vedas, or those that have high ascetic merit. Those that perform Vedic sacrifices as also those that perform the meritorious rites of religion obtain other regions. Men of forgiveness, however, obtain those much-adored regions that are in the world of Brahma. Forgiveness is the might of the mighty; forgiveness is sacrifice;
p. 62
forgiveness is quiet of mind. How, O Krishna, can one like us abandon forgiveness, which is such, and in which are established Brahma, and truth, and wisdom and the worlds? The man of wisdom should ever forgive, for when he is capable of forgiving everything, he attaineth to Brahma. The world belongeth to those that are forgiving; the other world is also theirs. The forgiving acquire honours here, and a state of blessedness hereafter. Those men that ever conquer their wrath by forgiveness, obtain the higher regions. Therefore hath it been said that forgiveness is the highest virtue.' Those are the verses sung by Kashyapa in respect of those that are everforgiving. Having listened, O Draupadi, to these verses in respect of forgiveness, content thyself! Give not way to thy wrath! Our grandsire, the son of Santanu, will worship peace; Krishna, the son of Devaki, will worship peace; the preceptor (Drona) and Vidura called Kshatri will both speak of peace; Kripa and Sanjaya also will preach peace. And Somadatta and Yuyutshu and Drona's son and our grandsire Vyasa, every one of them speaketh always of peace. Ever urged by these towards peace, the king (Dhritarashtra) will, I think, return us our kingdom. If however, he yieldeth to temptation, he will meet with destruction. O lady, a crisis hath come in the history of Bharatas for plunging them into calamity! This hath been my certain conclusion from some time before! Suyodhana deserveth not the kingdom. Therefore hath he been unable to acquire forgiveness. I, however, deserve the sovereignty and therefore is it that forgiveness hath taken possession of me. Forgiveness and gentleness are the qualities of the self-possessed. They represent eternal virtue. I shall, therefore, truly adopt those qualities."

 

 

 

Book 3
Chapter 30

 

 

 

1 [y]
      krodho hantā manuṣyāṇāṃ krodho bhāvayitā punaḥ
      iti viddhi mahāprājñe krodhamūlau bhavābhavau
  2 yo hi saṃharate krodhaṃ bhāvas tasya suśobhane
      yaḥ punaḥ puruṣaḥ krodhaṃ nityāṃ na sahate śubhe
      tasyābhāvāya bhavati krodhaḥ paramadāruṇaḥ
  3 krodhamūlo vināśo hi prajānām iha dṛśyate
      tat kathaṃ mādṛśaḥ krodham utsṛjel lokanāśanam
  4 kruddhaḥ pāpaṃ naraḥ kuryāt kruddho hanyād gurūn api
      kruddhaḥ paruṣayā vācā śreyaso 'py avamanyate
  5 vācyāvācye hi kupito na prajānāti karhi cit
      nākāryam asti kruddhasya nāvācyaṃ vidyate tathā
  6 hiṃsyāt krodhād avadhyāṃś ca vadhyān saṃpūjayed api
      ātmānam api ca kruddhaḥ preṣayed yamasādanam
  7 etān doṣān prapaśyadbhir jitaḥ krodho manīṣibhiḥ
      icchadbhiḥ paramaṃ śreya iha cāmutra cottamam
  8 taṃ krodhaṃ varjitaṃ dhīraiḥ katham asmadvidhaś caret
      etad draupadi saṃdhāya na me manyuḥ pravardhate
  9 ātmānaṃ ca paraṃ caiva trāyate mahato bhayāt
      krudhyantam apratikrudhyan dvayor eṣa cikitsakaḥ
  10 mūḍho yadi kliśyamānaḥ krudhyate 'śaktimān naraḥ
     balīyasāṃ manuṣyāṇāṃ tyajaty ātmānam antataḥ
 11 tasyātmānaṃ saṃtyajato lokā naśyanty anātmanaḥ
     tasmād draupady aśaktasya manyor niyamanaṃ smṛtam
 12 vidvāṃs tathaiva yaḥ śaktaḥ kliśyamāno na kupyati
     sa nāśayitvā kleṣṭāraṃ paraloke ca nandati
 13 tasmād balavatā caiva durbalena ca nityadā
     kṣantavyaṃ puruṣeṇāhur āpatsv api vijānatā
 14 manyor hi vijayaṃ kṛṣṇe praśaṃsantīha sādhavaḥ
     kṣamāvato jayo nityaṃ sādhor iha satāṃ matam
 15 satyaṃ cānṛtataḥ śreyo nṛśaṃsāc cānṛśaṃsatā
     tam evaṃ bahudoṣaṃ tu krodhaṃ sādhu vivarjitam
     mādṛśaḥ prasṛjet kasmāt suyodhana vadhād api
 16 tejasvīti yam āhur vai paṇḍitā dīrghadarśinaḥ
     na krodho 'bhyantaras tasya bhavatīti viniścitam
 17 yas tu krodhaṃ samutpannaṃ prajñayā pratibādhate
     tejasvinaṃ taṃ vidvāṃso manyante tattvadarśinaḥ
 18 kruddho hi kāyaṃ suśroṇi na yathāvat prapaśyati
     na kāryaṃ na ca maryādāṃ naraḥ kruddho 'nupaśyati
 19 hanty avadhyān api kruddho gurūn rūkṣais tudaty api
     tasmāt tejasi kartavye krodho dūrāt pratiṣṭhitaḥ
 20 dākṣyaṃ hy amarṣaḥ śauryaṃ ca śīghratvam iti tejasaḥ
     guṇāḥ krodhābhibhūtena na śakyāḥ prāptum añjasā
 21 krodhaṃ tyaktvā tu puruṣaḥ samyak tejo 'bhipadyate
     kālayuktaṃ mahāprājñe kruddhais tejaḥ suduḥsaham
 22 krodhas tv apaṇḍitaiḥ śaśvat teja ity abhidhīyate
     rajas tal lokanāśāya vihitaṃ mānuṣān prati
 23 tasmāc chaśvat tyajet krodhaṃ puruṣaḥ samyag ācaran
     śreyān svadharmānapago na kruddha iti niścitam
 24 yadi sarvam abuddhīnām atikrāntam amedhasām
     atikramo madvidhasya kathaṃ svit syād anindite
 25 yadi na syur manuṣyeṣu kṣamiṇaḥ pṛthivīsamāḥ
     na syāt saṃdhir manuṣyāṇāṃ krodhamūlo hi vigrahaḥ
 26 abhiṣakto hy abhiṣajed āhanyād guruṇā hataḥ
     evaṃ vināśo bhūtānām adharmaḥ prathito bhavet
 27 ākruṣṭaḥ puruṣaḥ sarvaḥ pratyākrośed anantaram
     pratihanyād dhataś caiva tathā hiṃsyāc ca hiṃsitaḥ
 28 hanyur hi pitaraḥ putrān putrāś cāpi tathā pitṝn
     hanyuś ca patayo bhāryāḥ patīn bhāryās tathaiva ca
 29 evaṃ saṃkupite loke janma kṛṣṇe na vidyate
     prajānāṃ saṃdhimūlaṃ hi janma viddhi śubhānane
 30 tāḥ kṣīyeran prajāḥ sarvāḥ kṣipraṃ draupadi tādṛśe
     tasmān manyur vināśāya prajānām abhavāya ca
 31 yasmāt tu loke dṛśyante kṣamiṇaḥ pṛthivīsamāḥ
     tasmāj janma ca bhūtānāṃ bhavaś ca pratipadyate
 32 kṣantavyaṃ puruṣeṇeha sarvāsv āpatsu śobhane
     kṣamā bhavo hi bhūtānāṃ janma caiva prakīrtitam
 33 ākruṣṭas tāḍitaḥ kruddhaḥ kṣamate yo balīyasā
     yaś ca nityaṃ jitakrodho vidvān uttamapūruṣaḥ
 34 prabhāvavān api naras tasya lokāḥ sanātanāḥ
     krodhanas tv alpavijñānaḥ pretya ceha ca naśyati
 35 atrāpy udāharantīmā gāthā nityaṃ kṣamāvatām
     gītāḥ kṣamāvatā kṛṣṇe kāśyapena mahātmanā
 36 kṣamā dharmaḥ kṣamā yajñaḥ kṣamā vedāḥ kṣamā śrutam
     yas tām evaṃ vijānāti sa sarvaṃ kṣantum arhati
 37 kṣamā brahma kṣamā satyaṃ kṣamā bhūtaṃ ca bhāvi ca
     kṣamā tapaḥ kṣamā śaucaṃ kṣamayā coddhṛtaṃ jagat
 38 ati brahmavidāṃ lokān ati cāpi tapasvinām
     ati yajñavidāṃ caiva kṣamiṇaḥ prāpnuvanti tān
 39 kṣamā tejasvināṃ tejaḥ kṣamā brahma tapasvinām
     kṣamā satyaṃ satyavatāṃ kṣamā dānaṃ kṣamāyaśaḥ
 40 tāṃ kṣamām īdṛśīṃ kṛṣṇe katham asmadvidhas tyajet
     yasyāṃ brahma ca satyaṃ ca yajñā lokāś ca viṣṭhitāḥ
     bhujyante yajvanāṃ lokāḥ kṣamiṇām apare tathā
 41 kṣantavyam eva satataṃ puruṣeṇa vijānatā
     yadā hi kṣamate sarvaṃ brahma saṃpadyate tadā
 42 kṣamāvatām ayaṃ lokaḥ paraś caiva kṣamāvatām
     iha saṃmānam ṛcchanti paratra ca śubhāṃ gatim
 43 yeṣāṃ manyur manuṣyāṇāṃ kṣamayā nihitas tadā
     teṣāṃ paratare lokās tasmāt kṣāntiḥ parā matā
 44 iti gītāḥ kāśyapena gāthā nityaṃ kṣamāvatām
     śrutvā gāthāḥ kṣamāyās tvaṃ tuṣya draupadi mā krudhaḥ
 45 pitāmahaḥ śāṃtanavaḥ śamaṃ saṃpūjayiṣyati
     ācāryo viduraḥ kṣattā śamam eva vadiṣyataḥ
     kṛpaś ca saṃjayaś caiva śamam eva vadiṣyataḥ
 46 somadatto yuyutsuś ca droṇaputras tathaiva ca
     pitāmahaś ca no vyāsaḥ śamaṃ vadati nityaśaḥ
 47 etair hi rājā niyataṃ codyamānaṃ śamaṃ prati
     rājyaṃ dāteti me buddhir na cel lobhān naśiṣyati
 48 kālo 'yaṃ dāruṇaḥ prāpto bharatānām abhūtaye
     niścitaṃ me sadaivaitat purastād api bhāmini
 49 suyodhano nārhatīti kṣamām evaṃ na vindati
     arhas tasyāham ity eva tasmān māṃ vindate kṣamā
 50 etad ātmavatāṃ vṛttam eṣa dharmaḥ sanātanaḥ
     kṣamā caivānṛśaṃsyaṃ ca tat kartāsmy aham añjasā

 

SECTION XXX

"Draupadi said, 'I bow down unto Dhatri and Vidhatri who have thus clouded thy sense! Regarding the burden (thou art to bear) thou thinkest differently from the ways of thy fathers and grand-fathers! Influenced by acts men are placed in different situations of life. Acts, therefore, produce consequences that are inevitable; emancipation is desired from mere folly. It seemeth that man can never attain prosperity in this world by virtue, gentleness, forgiveness, straight-forwardness and fear of censure! If this were not so, O Bharata, this insufferable calamity would never have overtaken thee who art so undeserving of it, and these thy brothers of great energy! Neither in those days of prosperity nor in these days of thy adversity, thou, O Bharata, hath ever known anything so dear to thee as virtue, which thou hast even regarded as dearer to thee than life? That thy kingdom is for virtue alone, that thy life also is for
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virtue alone, is known to Brahmanas and thy superiors and even the celestials! I think thou canst abandon Bhimasena and Arjuna and these twin sons of Madri along with myself but thou canst not abandon virtue! I have heard that the king protecteth virtue; and virtue, protected by him, protecteth him (in return)! I see, however, that virtue protecteth thee not! Like the shadow pursuing a man, thy heart, O tiger among men, with singleness of purpose, ever seeketh virtue. Thou hast never disregarded thy equals, and inferiors and superiors. Obtaining even the entire world, thy pride never increased! O son of Pritha, thou ever worshippest Brahmanas, and gods, and the Pitris, with Swadhas, and other forms of worship! O son of Pritha, thou hast ever gratified the Brahmanas by fulfilling every wish of theirs! Yatis and Sannyasins and mendicants of domestic lives have always been fed in thy house from off plates of gold where I have distributed (food) amongst them. Unto the Vanaprasthas thou always givest gold and food. There is nothing in thy house thou mayest not give unto the Brahmanas! In the Viswadeva sacrifice, that is, for thy peace, performed in thy house, the things consecrated are first offered unto guests and all creatures while thou livest thyself with what remaineth (after distribution)! Ishtis Pashubandhas, sacrifices for obtaining fruition of desire, the religions rites of (ordinary) domesticity, Paka sacrifices, and sacrifices of other kinds, are ever performed in thy house. Even in this great forest, so solitary and haunted by robbers, living in exile, divested of thy kingdom, thy virtue hath sustained no diminution! The Aswamedha, the Rajasuya, the Pundarika, and Gosava, these grand sacrifices requiring large gifts have all been performed by thee! O monarch, impelled by a perverse sense during that dire hour of a losing match at dice, thou didst yet stake and loss thy kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple, gentle, liberal, modest, truthful, how, O king could thy mind be attracted to the vice of gambling? I am almost deprived of my sense, O king, and my heart is overwhelmed with grief, beholding this thy distress, and this thy calamity! An old history is cited as an illustration for the truth that men are subjects to the will of God and never to their own wishes! The Supreme Lord and Ordainer of all ordaineth everything in respect of the weal and woe, the happiness and misery, of all creatures, even prior to their births guided by the acts of each, which are even like a seed (destined to sprout forth into the tree of life). O hero amongst men, as a wooden doll is made to move its limbs by the wire-puller, so are creatures made to work by the Lord of all. O Bharata, like space that covereth every object, God, pervading every creature, ordaineth its weal or woe. Like a bird tied with a string, every creature is dependent on God. Every one is subject to God and none else. No one can be his own ordainer. Like a pearl on its string, or a bull held fast by the cord passing through its nose, or a tree fallen from the bank
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into the middle of the stream, every creature followeth the command of the Creator, because imbued with His Spirit and because established in Him. And man himself, dependent on the Universal Soul, cannot pass a moment independently. Enveloped in darkness, creatures are not masters of their own weal or woe. They go to heaven or hell urged by God Himself. Like light straws dependent on strong winds, all creatures, O Bharatas, are dependent on God! And God himself, pervading all creatures and engaged in acts right and wrong, moveth in the universe, though none can say This is God! This body with its physical attributes is only the means by which God--the Supreme Lord of all maketh (every creature) to reap fruits that are good or bad. Behold the power of illusion that hath been spread by God, who confounding with his illusion, maketh creatures slay their fellows! Truth-knowing Munis behold those differently. They appear to them in a different light, even like the rays of the Sun (which to ordinary eyes are only a pencil of light, while to eyes more penetrating seem fraught with the germs of food and drink). Ordinary men behold the things of the earth otherwise. It is God who maketh them all, adopting different processes in their creation and destruction. And, O Yudhishthira, the Self-create Grandsire, Almighty God, spreading illusion, slayeth his creatures by the instrumentality of his creatures, as one may break a piece of inert and senseless wood with wood, or stone with stone, or iron with iron. And the Supreme Lord, according to his pleasure, sporteth with His creatures, creating and destroying them, like a child with his toy (of soft earth). O king, it doth seem to me that God behaveth towards his creatures like a father or mother unto them. Like a vicious person, He seemeth to bear himself towards them in anger! Beholding superior and well-behaved and modest persons persecuted, while the sinful are happy, I am sorely troubled. Beholding this thy distress and the prosperity of Suyodhana, I do not speak highly of the Great Ordainer who suffereth such inequality! O sir, what fruits doth the Great Ordainer reap by granting prosperity to Dhritarashtra's son who transgresseth the ordinances, who is crooked and covetous, and who injureth virtue and religion! If the act done pursueth the doer and none else, then certainly it is God himself who is stained with the sin of every act. If however, the sin of an act done doth not attach to the doer, then (individual) might (and not God) is the true cause of acts, and I grieve for those that have no might!'"

 

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