srimahabharat - vanaparva -book 3 - chapters 31 to 40

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

Book 3
Chapter 31

(Vana Parva)

 

 

1 [drau]
      namo dhātre vidhātre ca yau mohaṃ cakratus tava
      pitṛpaitāmahe vṛtte voḍhavye te 'nyathā matiḥ
  2 neha dharmānṛśaṃsyābhyāṃ na kṣāntyā nārjavena ca
      puruṣaḥ śriyam āpnoti na ghṛṇitvena karhi cit
  3 tvāṃ ced vyasanam abhyāgād idaṃ bhārata duḥsaham
      yat tvaṃ nārhasi nāpīme bhrātaras te mahaujasaḥ
  4 na hi te 'dhyagamaj jātu tadānīṃ nādya bhārata
      dharmāt priyataraṃ kiṃ cid api cej jīvitād iha
  5 dharmārtham eva te rājyaṃ dharmārthaṃ jīvitaṃ ca te
      brāhmaṇā guravaś caiva jānaty api ca devatāḥ
  6 bhīmasenārjunau caiva mādreyau ca mayā saha
      tyajes tvam iti me buddhir na tu dharmaṃ parityajeḥ
  7 rājānaṃ dharmagoptāraṃ dharmo rakṣati rakṣitaḥ
      iti me śrutam āryāṇāṃ tvāṃ tu manye na rakṣati
  8 ananyā hi naravyāghra nityadā dharmam eva te
      buddhiḥ satatam anveti chāyeva puruṣaṃ nijā
  9 nāvamaṃsthā hi sadṛśān nāvarāñ śreyasaḥ kutaḥ
      avāpya pṛthivīṃ kṛtsnāṃ na te śṛṅgam avardhata
  10 svāhākāraiḥ svadhābhiś ca pūjābhir api ca dvijān
     daivatāni pitṝṃś caiva satataṃ pārtha sevase
 11 brāhmaṇāḥ sarvakāmais te satataṃ pārtha tarpitāḥ
     yatayo mokṣiṇaś caiva gṛhasthāś caiva bhārata
 12 āraṇyakebhyo lauhāni bhājanāni prayacchasi
     nādeyaṃ brāhmaṇebhyas te gṛhe kiṃ cana vidyate
 13 yad idaṃ vaiśvadevānte sāyaṃprātaḥ pradīyate
     tad dattvātithi bhṛtyebhyo rājañ śeṣeṇa jīvasi
 14 iṣṭayaḥ paśubandhāś ca kāmyanaimittikāś ca ye
     vartante pākayajñāś ca yajñakarma ca nityadā
 15 asminn api mahāraṇye vijane dasyu sevite
     rāṣṭrād apetya vasato dhārmas te nāvasīdati
 16 aśvamedho rājasūyaḥ puṇḍarīko 'tha gosavaḥ
     etair api mahāyajñair iṣṭaṃ te bhūridakṣiṇaiḥ
 17 rājan parītayā buddhyā viṣame 'kṣaparājaye
     rājyaṃ vasūny āyudhāni bhrātṝn māṃ cāsi nirjitaḥ
 18 ṛjor mṛdor vadānyasya hrīmataḥ satyavādinaḥ
     katham akṣavyasanajā buddhir āpatitā tava
 19 atīva moham āyāti manaś ca paridūyate
     niśāmya te duḥkham idam imāṃ cāpadam īdṛśīm
 20 atrāpy udāharantīmam itihāsaṃ purātanam
     īśvarasya vaśe lokas tiṣṭhate nātmano yathā
 21 dhātaiva khalu bhūtānāṃ sukhaduḥkhe priyāpriye
     dadhāti sarvam īśānaḥ purastāc chukram uccaran
 22 yathā dārumayī yoṣā naravīra samāhitā
     īrayaty aṅgam aṅgāni tathā rājann imāḥ prajāḥ
 23 ākāśa iva bhūtāni vyāpya sarvāṇi bhārata
     īśvaro vidadhātīha kalyāṇaṃ yac ca pāpakam
 24 śakunis tantu baddhovā niyato 'yam anīśvaraḥ
     īśvarasya vaśe tiṣṭhan nānyeṣāṃ nātmanaḥ prabhuḥ
 25 maṇiḥ sūtra iva proto nasyota iva govṛṣaḥ
     dhātur ādeśam anveti tanmayo hi tad arpaṇaḥ
 26 nātmādhīno manuṣyo 'yaṃ kālaṃ bhavati kaṃ cana
     srotaso madhyam āpannaḥ kūlād vṛkśa iva cyutaḥ
 27 ajño jantur anīśo 'yam ātmanaḥ sukhaduḥkhayoḥ
     īśvara prerito gacchet svargaṃ narakam eva ca
 28 yathā vāyos tṛṇāgrāṇi vaśaṃ yānti balīyasaḥ
     dhātur evaṃ vaśaṃ yānti sarvabhūtāni bhārata
 29 ārya karmaṇi yuñjānaḥ pāpe vā punar īśvaraḥ
     vyāpya bhūtāni carate na cāyam iti lakṣyate
 30 hetumātram idaṃ dhāttuḥ śarīraṃ kṣetrasaṃjñitam
     yena kārayate karma śubhāśubhaphalaṃ vibhuḥ
 31 paśya māyā prabhāvo 'yam īśvareṇa yathā kṛtaḥ
     yo hanti bhūtair bhūtāni munibhir veda darśibhiḥ
 32 anyathā paridṛṣṭāni munibhir veda darśibhiḥ
     anyathā parivartante vegā iva nabhasvataḥ
 33 anyathaiva hi manyante puruṣās tāni tāni ca
     anyathaiva prabhus tāni karoti vikaroti ca
 34 yathā kāṣṭhena vā kāṣṭam aśmānaṃ cāśmanā punaḥ
     ayasā cāpy ayaś chindyān nirviceṣṭam acetanam
 35 evaṃ sa bhagavān devaḥ svayambhūḥ prapitāmahaḥ
     hinasti bhūtair bhūtāni chadma kṛtvā yudhiṣṭhira
 36 saṃprayojya viyojyāyaṃ kāmakāra karaḥ prabhuḥ
     krīḍate bhagavan bhūtair bālaḥ krīḍanakair iva
 37 na mātṛpitṛvad rājan dhātā bhūteṣu vartate
     roṣād iva pravṛtto 'yaṃ yathāyam itaro janaḥ
 38 āryāñ śīlavato dṛṣṭvā hrīmato vṛtti karśitān
     anāryān sukhinaś caiva vihvalāmīva cintayā
 39 tavemām āpadaṃ dṛṣṭvā samṛddhiṃ ca suyodhana
     dhātāraṃ garhaye pārtha viṣamaṃ yo 'nupaśyati
 40 ārya śāstrātige krūre lubdhe dharmāpacāyini
     dhārtarāṣṭre śriyaṃ dattvā dhātā kiṃ phalam aśnute
 41 karma cet kṛtam anveti kartāraṃ nānyam ṛcchati
     karmaṇā tena pāpena lipyate nūnam īśvaraḥ
 42 atha karmakṛtaṃ pāpaṃ na cet kartāram ṛcchati
     kāraṇaṃ balam eveha janāñ śocāmi durbalān

 

SECTION XXXI

"Yudhishthira said, 'Thy speech, O Yajnaseni, is delightful, smooth and full of excellent phrases. We have listened to it (carefully). Thou speakest, however, the language of atheism. O princess, I never act, solicitous of the fruits of my actions. I give away, because it is my duty to give; I sacrifice because it is my duty to sacrifice! O Krishna, I accomplish to the best of my power whatever a person living in domesticity should do, regardless of the fact whether those acts have fruits or not. O thou of fair hips, I act virtuously, not from the desire of reaping the fruits of virtue, but of not transgressing the ordinances of the Veda, and beholding also the conduct of the good and wise! My heart, O Krishna, is naturally attracted towards virtue. The man who wisheth to reap the fruits of virtue is a trader in virtue. His nature is mean and he should never be counted amongst the virtuous. Nor doth he ever obtain the fruits of his virtues! Nor doth he of sinful heart, who having accomplished a virtuous act doubteth in his mind, obtain the fruits of his act, in consequence of that scepticism of his! I speak unto thee, under the authority of the Vedas, which constitute the highest proof in such matters, that never shouldst thou doubt virtue! The man that doubteth virtue is destined to take his birth in the brute species. The man of weak understanding who doubteth religion, virtue or the words of the Rishis, is precluded from regions of immortality and bliss, like Sudras from the Vedas! O intelligent one, if a child born of a good race studieth the Vedas and beareth himself virtuously, royal sages of virtuous behaviour regard him as an aged sage (not withstanding his years)! The sinful wretch, however, who doubteth religion and transgresseth the scriptures, is regarded as lower even than Sudras and robbers! Thou hast seen with thy own eyes the great ascetic Markandeya of immeasurable soul come to us! It is by virtue alone that he hath acquired immortality in the flesh. Vyasa, and Vasistha and Maitreya, and Narada and Lomasa, and Suka, and other Rishis have all, by virtue alone, become of pure soul! Thou beholdest them with thy own eyes as furnished with prowess of celestial asceticism, competent to curse or bless (with effect), and superior to the very gods! O sinless one, these all, equal to the celestials themselves, behold with their eyes what Is written in the Vedas, and describe virtue as the foremost duty! It behoveth thee not, therefore, O amiable Queen, to either doubt or censure God or act, with a foolish heart. The fool that doubteth religion and disregardeth virtue, proud of the proof derived from his own reasoning, regardeth not other proofs and holdeth the Rishis, who are capable of knowing the future as present as mad men. The fool regardeth only the external world capable of gratifying his senses, and is blind to everything else. He that doubteth
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religion hath no expiation for his offence. That miserable wretch is full of anxiety and acquireth not regions of bliss hereafter. A rejector of proofs, a slanderer of the interpretation of the Vedic scriptures, a transgressor urged by lust and covetousness, that fool goeth to hell. O amiable one, he on the other hand, who ever cherisheth religion with faith, obtaineth eternal bliss in the other world. The fool who cherisheth not religion, transgressing the proofs offered by the Rishis, never obtaineth prosperity in any life, for such transgression of the scriptures. It is certain, O handsome one, that with respect to him who regardeth not the words of the Rishis or the conduct of the virtuous as proof, neither this nor the other world existeth. Doubt not, O Krishna, the ancient religion that is practised by the good and framed by Rishis of universal knowledge and capable of seeing all things! O daughter of Drupada, religion is the only raft for those desirous of going to heaven, like a ship to merchants desirous of crossing the ocean. O thou faultless one, if the virtues that are practised by the virtuous had no fruits, this universe then would be enveloped in infamous darkness. No one then would pursue salvation, no one would seek to acquire knowledge not even wealth, but men would live like beasts. If asceticism, the austerities of celibate life, sacrifices, study of the Vedas, charity, honesty,--these all were fruitless, men would not have practised virtue generation after generation. If acts were all fruitless, a dire confusion would ensue. For what then do Rishis and gods and Gandharvas and Rakshasas who are all independent of human conditions, cherish virtue with such affection? Knowing it for certain that God is the giver of fruits in respect of virtue, they practise virtue in this world. This, O Krishna, is the eternal (source of) prosperity. When the fruits of both knowledge and asceticism are seen, virtue and vice cannot be fruitless. Call to thy mind, O Krishna, the circumstances of thy own birth as thou that heard of them, and recall also the manner in which Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles, are the best proofs (of the fruits of virtue)! They that have their minds under control, reap the fruits of their acts and are content with little. Ignorant fools are not content with even that much they get (here), because they have no happiness born of virtue to acquire to in the world hereafter. The fruitlessness of virtuous acts ordained in the Vedas, as also of all transgressions, the origin and destruction of acts are, O beautiful one, mysterious even to the gods. These are not known to any body and everybody. Ordinary men are ignorant in respect of these. The gods keep up the mystery, for the illusion covering the conduct of the gods is unintelligible. Those regenerate ones that have destroyed all aspirations, that have built all their hopes on vows and asceticism, that have burnt all their sins and have acquired minds where quest and peace and holiness dwell, understand all these. Therefore, though you mayst not see the fruits of
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virtue, thou shouldst not yet doubt religion or gods. Thou must perform sacrifices with a will, and practise charity without insolence. Acts in this world have their fruits, and virtue also is eternal. Brahma himself told this unto his (spiritual) sons, as testified to by Kashyapa. Let thy doubt, therefore, O Krishna, be dispelled like mist. Reflecting upon all this, let thy scepticism give way to faith. Slander not God, who is the lord of all creatures. Learn how to know him. Bow down unto him. Let not thy mind be such. And, O Krishna, never disregard that Supreme Being through whose grace mortal man, by piety, acquireth immortality!'"

 

 

Book 3
Chapter 32

 

 

 

 1 [y]
      valgu citrapadaṃ ślakṣṇaṃ yājñaseni tvayā vacaḥ
      uktaṃ tac chrutam asmābhir nāstikyaṃ tu prabhāṣase
  2 nāhaṃ dharmaphalānveṣī rājaputri carāmy uta
      dadāmi deyam ity eva yaje yaṣṭavyam ity uta
  3 astu vātra phalaṃ mā vā kartavyaṃ puruṣeṇa yat
      gṛhān āvasatā kṛṣṇe yathāśakti karomi tat
  4 dharmaṃ carāmi suśroṇi na dharmaphalakāraṇāt
      āgamān anatikramya satāṃ vṛttam avekṣya ca
      dharma eva manaḥ kṛṣṇe svabhāvāc caiva me dhṛtam
  5 na dharmaphalam āpnoti yo dharmaṃ dogdhum icchati
      yaś cainaṃ śaṅkate kṛtvā nāstikyāt pāpacetanaḥ
  6 ativādān madāc caiva mā dharmam atiśaṅkithāḥ
      dharmātiśaṅkī puruṣas tiryaggatiparāyaṇaḥ
  7 dharmo yasyātiśaṅkyaḥ syād ārṣaṃ vā durbalātmanaḥ
      vedāc chūdra ivāpeyāt sa lokād ajarāmarāt
  8 vedādhyāyī dharmaparaḥ kule jāto yaśasvini
      sthavireṣu sa yoktavyo rājabhir dharmacāribhiḥ
  9 pāpīyān hi sa śūdrebhyas taskarebbhyo viśeṣataḥ
      śāstrātigo mandabuddhir yo dharmam atiśaṅkate
  10 pratyakṣaṃ hi tvayā dṛṣṭa ṛṣir gacchan mahātapāḥ
     mārkaṇḍeyo 'prameyātmā dharmeṇa cirajīvitām
 11 vyāso vasiṣṭho maitreyo nārado lomaśaḥ śukaḥ
     anye ca ṛṣayaḥ siddhā dharmeṇaiva sucetasaḥ
 12 pratyakṣaṃ paśyasi hy etān divyayogasamanvitān
     śāpānugrahaṇe śaktān devair api garīyasaḥ
 13 ete hi dharmam evādau varṇayanti sadā mama
     kartavyam amaraprakhyāḥ pratyakṣāgama buddhayaḥ
 14 ato nārhasi kalyāṇi dhātāraṃ dharmam eva ca
     rajo mūḍhena manasā kṣeptuṃ śaṅkitum eva ca
 15 dharmātiśaṅkī nānyasmin pramāṇam adhigachati
     ātmapramāṇa unnaddhaḥ śreyaso hy avamanyakaḥ
 16 indriyaprītisaṃbaddhaṃ yad idaṃ lokasākṣikam
     etāvān manyate bālo moham anyatra gacchati
 17 prāyaś citāṃ na tasyāsti yo dharmam atiśaṅkate
     dhyāyan sa kṛpaṇaḥ pāpo na lokān pratipadyate
 18 pramāṇāny ativṛtto hi veda śāstrārthanindakaḥ
     kāmalobhānugo mūḍho narakaṃ pratipadyate
 19 yas tu nityaṃ kṛtamatir dharmam evābhipadyate
     aśaṅkamānaḥ kalyāṇi so 'mutrānantyam aśnute
 20 ārṣaṃ pramāṇam utkramya dharmān aparipālayan
     sarvaśāstrātigo mūḍho śaṃ janmasu na vindati
 21 śiṣṭair ācaritaṃ dharmaṃ kṛṣṇe mā smātiśaṅkithāḥ
     purāṇam ṛṣibhiḥ proktaṃ sarvajñaiḥ sarvadarśibhiḥ
 22 dharma evva plavo nānyaḥ svargaṃ draupadi gacchatām
     saiva nauḥ sāgarasyeva vaṇijaḥ pāram ṛcchataḥ
 23 aphālo yadi dharmaḥ syāc carito dharmacāribhiḥ
     apratiṣṭhe tamasy etañ jagan majjed anindite
 24 nirvāṇaṃ nādhigaccheyur jīveyuḥ paśujīvikām
     vighātenaiva yujyeyur na cārthaṃ kiṃ cid āpnuyuḥ
 25 tapaś ca brahmacaryaṃ ca yajñaḥ svādhyāya eva ca
     dānam ārjavam etāni yadi syur aphalāni vai
 26 nācariṣyan pare dharmaṃ pare paratare caye
     vipralambho 'yam atyantaṃ yadi syur aphalāḥ kriyāḥ
 27 ṛṣayaś caiva devāś ca gandharvāsurarākṣasāḥ
     īśvarāḥ kasya hetos te careyur dharam ādṛtāḥ
 28 phaladaṃ tv iha vijñāya dhātāraṃ śreyasi dhruve
     dharmaṃ te hy ācaran kṛṣṇe taddhi dharmasanātanam
 29 sa cāyaṃ saphalo dharmo na dharmo 'phala ucyate
     dṛśyante 'pi hi vidyānāṃ phalāni tapasāṃ tathā
 30 tvayy etad vai vijānīhi janma kṛṣṇe yathā śrutam
     vettha cāpi yathā jāto dhṛṣṭadyumnaḥ pratāpavān
 31 etāvad eva paryāptam upamānaṃ śucismite
     karmaṇāṃ phalam astīti dhīro 'lpenāpi tuṣyati
 32 bahunāpi hy avidvāṃso naiva tuṣyanty abuddhayaḥ
     teṣāṃ na dharmajaṃ kiṃ cit pretya śarmāsti karma vā
 33 karmaṇām uta puṇyānāṃ pāpānāṃ ca phalodayaḥ
     prabhavaś cāpyayaś caiva deva guhyāni bhāmini
 34 naitāni veda yaḥ kaś cin muhyanty atra prajā imāḥ
     rakṣyāṇy etāni devānāṃ gūḍhamāyā hi devatāḥ
 35 kṛśāṅgāḥ suvratāś caiva tapasā dagdhakilbiṣāḥ
     prasannair mānasair yuktāḥ paśyanty etāni vai dvijāḥ
 36 na phalādarśanād dharmaḥ śaṅkitavyo na devatāḥ
     yaṣṭavyaṃ cāpramattena dātavyaṃ cānasūyatā
 37 karmaṇā phalam astīti tathaitad dharmaśāśvatam
     brahmā provāca putrāṇāṃ yad ṛṣir veda kaśyapaḥ
 38 tasmāt te saṃśayaḥ kṛṣṇe nīhāra iva naśyatu
     vyavastya sarvam astīti nāstikyaṃ bhāvam utsṛja
 39 īśvaraṃ cāpi bhūtānāṃ dhātāraṃ mā vicikṣipaḥ
     śikṣasvainaṃ namasvainaṃ mā te bhūd buddhir īdṛśī
 40 yasya prasādāt tad bhakto martyo gacchaty amartyatām
     uttamaṃ daivataṃ kṛṣṇe mātivocaḥ kathaṃ cana

 

SECTION XXXII

"Draupadi said, 'I do not ever disregard or slander religion, O son of Pritha! Why should I disregard God, the lord of all creatures? Afflicted with woe, know me, O Bharata, to be only raving I will once more indulge in lamentations; listen to me with attention O persecutor of all enemies, every conscious creature should certainly act in this world. It is only the immobile, and not other creatures, that may live without acting. The calf, immediately after its birth, sucketh the mothers' teat. Persons feel pain in consequence of incantations performed with their statues. It seemeth, therefore, O Yudhishthira, that creatures derive the character of their lives from their acts of former lives. Amongst mobile creatures man differeth in this respect that he aspireth, O bull of the Bharata race, to affect his course of life in this and the other world by means of his acts. Impelled by the inspiration of a former life, all creatures visibly (reap) in this world the fruits of their acts. Indeed, all creatures live according to the inspiration of a former life, even the Creator and the Ordainer of the universe, like a crane that liveth on the water (untaught by any one.) If a creature acteth not, its course of life is impossible. In the case of a creature, therefore, there must be action and not inaction. Thou also shouldest act, and not incur censure by abandoning action. Cover thyself up, as with an armour, with action. There may or may not be even one in a thousand who truly knoweth the utility of acts or work. One must act for protecting as also increasing his wealth; for if without seeking to earn, one continueth to only spend, his wealth, even if it were a hoard huge as Himavat, would soon be exhausted. All the creatures in the world would have been exterminated, if there were no action. If also acts bore no fruits, creatures would never have multiplied. It is even seen that creatures sometimes perform acts that have no fruits, for without acts the course of life itself would be impossible. Those persons in the world who
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believe in destiny, and those again who believe in chance, are both the worst among men. Those only that believe in the efficacy of acts are laudable. He that lieth at ease, without activity, believing in destiny alone, is soon destroyed like an unburnt earthen pot in water. So also he that believeth in chance, i.e., sitteth inactive though capable of activity liveth not long, for his life is one of weakness and helplessness. If any person accidentally acquireth any wealth, it is said he deriveth it from chance, for no one's effort hath brought about the result. And, O son of Pritha, whatever of good fortune a person obtaineth in consequence of religious rites, that is called providential. The fruit, however that a person obtaineth by acting himself, and which is the direct result of those acts of his, is regarded as proof of personal ability. And, O best of men, know that the wealth one obtaineth spontaneously and without cause is said to be a spontaneous acquisition. Whatever is thus obtained by chance, by providential dispensation, spontaneously, of as the result of one's acts is, however, the consequence of the acts of a former life. And God, the Ordainer of the universe, judging according to the acts of former lives, distributeth among men their portions in this world. Whatever acts, good or bad, a person performeth, know that they are the result of God's, arrangements agreeably to the acts of a former life. This body is only the instruments in the hands of God, for doing the acts that are done. Itself, inert, it doth as God urgeth it to do. O son of Kunti, it is the Supreme Lord of all who maketh all creatures do what they do. The creatures themselves are inert. O hero, man, having first settled some purpose in his mind, accomplisheth it, himself working with the aid of his intelligence. We, therefore, say that man is himself the cause (of what he doeth). O bull among men, it is impossible to number the acts of men, for mansions and towns are the result of man's acts. Intelligent men know, by help of their intellect, that oil may be had from sesame, curds from milk, and that food may be cooked by means of igniting fuel. They know also the means for accomplishing all these. And knowing them, they afterwards set themselves, with proper appliances, to accomplish them. And creatures support their lives by the results achieved in these directions by their own acts. If a work is executed by a skilled workman, it is executed well. From differences (in characteristics), another work may be said to be that of an unskilful hand. If a person were not, in the matter of his acts, himself the cause thereof, then sacrifices would not bear any fruits in his case nor would any body be a disciple or a master. It is because a person is himself the cause of his work that he is applauded when he achieved success. So the doer is censured if he faileth. If a man were not himself the cause of his acts, how would all this be justified? Some say that everything is the result of Providential dispensation; others again, that this is not so, but that everything which is supposed to be the
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result of destiny or chance is the result of the good or the bad acts of former lives. It is seen, possessions are obtained from chance, as also from destiny Something being from destiny and something from chance, something is obtained by exertion. In the acquisition of his objects, there is no fourth cause in the case of man. Thus say those that are acquainted with truth and skilled in knowledge. If, however, God himself were not the giver of good and bad fruits, then amongst creatures there would not be any that was miserable. If the effect of former acts be a myth, then all purposes for which man would work should be successful. They, therefore, that regard the three alone (mentioned above) as the doors of all success and failure in the world, (without regarding the acts of former life), are dull and inert like the body itself. For all this, however, a person should act. This is the conclusion of Manu himself. The person that doth not act, certainly succumbeth, O Yudhishthira. The man of action in this world generally meeteth with success. The idle, however, never achieveth success. If success, becometh impossible, then should one seek to remove the difficulties that bar his way to success. And, O king, if a person worketh (hard), his debt (to the gods) is cancelled (whether he achieveth success or not). The person that is idle and lieth at his length, is overcome by adversity; while he that is active and skillful is sure to reap success and enjoy prosperity. Intelligent persons engaged in acts with confidence in themselves regard all who are diffident as doubting and unsuccessful. The confident and faithful, however, are regarded by them as successful. And this moment misery hath overtaken us. If, however, thou betakest to action, that misery will certainly be removed. If thou meetest failure, then that will furnish a proof unto thee and Vrikodara and Vivatsu and the twins (that ye are unable to snatch the kingdom from the foe). The acts of others, it is seen, are crowned with success. It is probable that ours also will be successful. How can one know beforehand what the consequence will be? Having exerted thyself thou wilt know what the fruit of thy exertion will be. The tiller tilleth with the plough the soil and soweth the seeds thereon. He then sitteth silent, for the clouds (after that) are the cause that would help the seeds to grow into plants. If however, the clouds favour him not, the tiller is absolved from all blame. He sayeth unto himself, 'What others do, I have done. If, notwithstanding this, I meet with failure, no blame can attach to me.' Thinking so, he containeth himself and never indulgeth in self-reproach. O Bharata, no one should despair saying, 'Oh, I am acting, yet success is not mine! For there are two other causes, besides exertion, towards success. Whether there be success or failure, there should be no despair, for success in acts dependeth upon the union; of many circumstances. If one important element is wanting, success doth not become commensurate, or doth not come at all. If however, no exertion is made, there can be no success. Nor is there anything to applaud in the absence of all exertion. The
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intelligent, aided by their intelligence, and according to their full might bring place, time, means, auspicious rites, for the acquisition of prosperity. With carefulness and vigilance should one set himself to work, his chief guide being his prowess. In the union of qualities necessary for success in work, prowess seemeth to be the chief. When the man of intelligence seeth his enemy superior to him in many qualities, he should seek the accomplishment of his purposes by means, of the arts of conciliation and proper appliances. He should also wish evil unto his foe and his banishment. Without speaking of mortal man, if his foe were even the ocean or the hills, he should be guided by such motives. A person by his activity in searching for the holes of his enemies, dischargeth his debt to himself as also to his friends. No man should ever disparage himself for the man that disparageth himself never earneth high prosperity. O Bharata, success in this world is attainable on such conditions! In fact, success in the World is said to depend on acting according to time and circumstances. My father formerly kept a learned Brahmana with him. O bull of the Bharata race, he said all this unto my father. Indeed, these instructions as to duty, uttered by Vrihaspati himself, were first taught to my brothers. It was from them that I heard these afterwards while in my father's house. And, O Yudhishthira, while at intervals of business, I went out (of the inner apartments) and sat on the lap of my father, that learned Brahmana used to recite unto me these truths, sweetly consoling me therewith!"

 

 

 

Book 3
Chapter 33

 

 

 

1 [drau]
      nāvamanye na garhe ca dharmaṃ pārtha kathaṃ cana
      īśvaraṃ kuta evāham avamaṃsye prajāpatim
  2 ārtāhaṃ pralapāmīdam iti māṃ viddhi bhārata
      bhūyaś ca vilapiṣyāmi sumanās tan nibodha me
  3 karma khalv iha kartavyaṃ jātenāmitrakarśana
      akarmāṇo hi jīvanti sthāvarā netare janāḥ
  4 ā mātṛstana pānāc ca yāvac chayyopasarpaṇam
      jaṅgamāḥ karmaṇā vṛttim āpnuvanti yudhiṣṭhira
  5 jaṅgameṣu viśeṣeṇa manuṣyā bharatarṣabha
      icchanti karmaṇā vṛttim avāptuṃ pretya ceha ca
  6 utthānam abhijānanti sarvabhūtāni bhārata
      pratyakṣaṃ phalam aśnanti karmaṇāṃ lokasākṣikam
  7 paśyāmi svaṃ samutthānam upajīvanti jantavaḥ
      api dhātā vidhātā ca yathāyam udake bakaḥ
  8 svakarma kuru mā glāsīḥ karmaṇā bhava daṃśitaḥ
      kṛtyaṃ hi yo 'bhijānāti sahasre nāsti so 'sti vā
  9 tasya cāpi bhavet kāryaṃ vivṛddhau rakṣaṇe tathā
      bhakṣyamāṇo hy anāvāpaḥ kṣīyate himavān api
  10 utsīderan prajāḥ sarvā na kuryuḥ karma ced yadi
     api cāpy aphalaṃ karma paśyāmaḥ kurvato janān
     nānyathā hy abhijānanti vṛttiṃ loke kathaṃ cana
 11 yaś ca diṣṭa paro loke yaś cāyaṃ haṭha vādakaḥ
     ubhāv apasadāv etau karma buddhiḥ praśasyate
 12 yo hi diṣṭam upāsīno nirviceṣṭaḥ sukhaṃ svapet
     avasīdet sudurbuddhir āmo ghaṭa ivāmbhasi
 13 tathaiva haṭha buddhir yaḥ śaktaḥ karmaṇy akarmakṛt
     āsīta naciraṃ jīved anātha iva durbalaḥ
 14 akasmād api yaḥ kaś cid arthaṃ prāpnoti pūruṣaḥ
     taṃ haṭheneti manyante sa hi yatno na kasya cit
 15 yac cāpi kiṃ cit puruṣo diṣṭaṃ nāma labhaty uta
     daivena vidhinā pārtha tad daivam iti niścitam
 16 yat svayaṃ karmaṇā kiṃ cit phalam āpnoti pūruṣaḥ
     pratyakṣaṃ cakṣuṣā dṛṣṭaṃ tat pauruṣam iti smṛtam
 17 svabhāvataḥ pravṛtto 'nyaḥ prāpnoty arthān akāraṇāt
     tat svabhāvātmakaṃ viddhi phalaṃ puruṣasattama
 18 evaṃ haṭhāc ca daivāc ca svabhāvāt karmaṇas tathā
     yāni prāpnoti puruṣas tat phalaṃ pūrvakarmaṇaḥ
 19 dhātāpi hi svakarmaiva tais tair hetubhir īśvaraḥ
     vidadhāti vibhajyeha phalaṃ pūrvakṛtaṃ nṛṇām
 20 yad dhyayaṃ puruṣaṃ kiṃ cit kurute vai śubhāśubham
     tad dhātṛvihitaṃ viddhi pūrvakarmaphalodayam
 21 kāraṇaṃ tasya deho 'yaṃ dhātuḥ karmaṇi karmaṇi
     sa yathā prerayaty enaṃ tathāyaṃ kurute 'vaśaḥ
 22 teṣu teṣu hi kṛtyeṣu viniyoktā maheśvaraḥ
     sarvabhūtāni kaunteya kārayaty avaśāny api
 23 manasārthān viniścitya paścāt prāpnoti karmaṇā
     buddhipūrvaṃ svayaṃ dhīraḥ puruṣas tatra kāraṇam
 24 saṃkhyātuṃ naiva śakyāni karmāṇi puruṣarṣabha
     agāra nagarāṇāṃ hi siddhiḥ puruṣahaitukī
 25 tile tailaṃ gavi kṣīraṃ kāṣṭhe pāvakam antataḥ
     dhiyā dhiro vijānīyād upāyaṃ cāsya siddhaye
 26 tataḥ pravartate paśccāt karaṇeṣv asya siddhaye
     tāṃ siddhim upajīvanti karmaṇām iha jantavaḥ
 27 kuśalena kṛtaṃ karma kartrā sādhu viniścitam
     idaṃ tv akuśaleneti viśeṣād upalabhyate
 28 iṣṭāpūrtaphalaṃ na syān na śiṣyo na gurur bhavet
     puruṣaḥ karma sādhyeṣu syāc ced ayam akāraṇam
 29 kartṛtvād eva puruṣaḥ karmasiddhau praśasyate
     asiddhau nindyate cāpi karma nāśaḥ kathaṃ tv iha
 30 sarvam eva haṭhenaike diṣṭenaike vadanty uta
     puruṣaprayatnajaṃ ke cit traidham etan nirucyate
 31 na caivaitāvatā kāyaṃ manyanta iti cāpare
     asti sarvam adṛśyaṃ tu diṣṭaṃ caiva tathā haṭhaḥ
     dṛśyate hi haṭhāc caiva diṣṭāc cārthasya saṃtatiḥ
 32 kiṃ cid daivād dhaṭhāt kiṃ cit kiṃ cid eva svakarmataḥ
     puruṣaḥ phalam āpnoti caturthaṃ nātra kāraṇam
     kuśalāḥ pratijānanti ye tat tv aviduṣo janāḥ
 33 tathaiva dhātā bhūtānām iṣṭāniṣṭa phalapradaḥ
     yadi na syān na bhūtānāṃ kṛpaṇo nāma kaś cana
 34 yaṃ yam artham abhiprepsuḥ kurute karma pūruṣaḥ
     tat tat saphalam eva syād yadi na syāt purā kṛtam
 35 tridvārām artha siddhiṃ tu nānupaśyanti ye narāḥ
     tathaivānartha siddhiṃ ca yathā lokās tathaiva te
 36 kartavyaṃ tv eva karmeti manor eṣa viniścayaḥ
     ekāntena hy anīho 'yaṃ parābhavati pūruṣaḥ
 37 kurvato hi bhavaty eva prāyeṇeha yudhiṣṭhira
     ekāntaphalasiddhiṃ tu na vindaty alasaḥ kva cit
 38 asaṃbhave tv asya hetuḥ prāyaścittaṃ tu lakṣyate
     kṛte karmaṇi rājendra tathānṛṇyam avāpyate
 39 alakṣmīr āviśaty enaṃ śayānam alasaṃ naram
     niḥsaṃśayaṃ phalaṃ labdhvā dakṣo bhūtim upāśnute
 40 anarthaṃ saṃśayāvasthaṃ vṛṇvate muktasaṃśayāḥ
     dhīrā narāḥ karma ratā na tu niḥsaṃśayaṃ kva cit
 41 ekāntena hy anartho 'yaṃ vartate 'smāsu sāṃpratam
     na tu niḥsaṃśayaṃ na syāt tvayi karmaṇy avasthite
 42 atha vā siddhir eva syān mahimā tu tathaiva te
     vṛkodarasya bībhatsor bhrātroś ca yamayor api
 43 anyeṣāṃ karma saphalam asmākam api vā punaḥ
     viprakarṣeṇa budhyeta kṛtakarmā yathā phalam
 44 pṛthivīṃ lāṅgalenaiva bhittvā bījaṃ vapaty uta
     āste 'tha karṣakas tūṣṇīṃ parjanyas tatra kāraṇam
 45 vṛṣṭiś cen nānugṛhṇīyād anenās tatra karṣakaḥ
     yad anyaḥ puruṣaḥ kuryāt kṛtaṃ tat sakalaṃ mayā
 46 tac ced aphalam asmākaṃ nāparādho 'sti naḥ kva cit
     iti ghoro 'nvavekṣyaiva nātmānaṃ tatra garhayet
 47 kurvato nārthasiddhir me bhavatīti ha bhārata
     nirvedo nātra gantavyo dvāv etau hy asya karmaṇaḥ
     siddhir vāpy atha vāsiddhir apravṛttir ato 'nyathā
 48 bahūnāṃ samavāye hi bhāvānāṃ karma sidhyati
     guṇābhāve phalaṃ nyūnaṃ bhavaty aphalam eva vā
     anārambhe tu na phalaṃ na guṇo dṛśyate 'cyuta
 49 deśakālāv upāyāṃś ca maṅgalaṃ svasti vṛddhaye
     yunakti medhayā dhīro yathāśakti yathābalam
 50 apramattena tat kāryam upadeṣṭā parākramaḥ
     bhūyiṣṭhaṃ karmayogeṣu sarva eva parākramaḥ
 51 yaṃ tu dhīro 'nvavekṣeta śreyāṃsaṃ bahubhir guṇaiḥ
     sāmnaivārthaṃ tato lipset karma cāsmai prayojayet
 52 vyasanaṃ vāsya kāṅkṣeta vināśaṃ vā yudhiṣṭhira
     api sindhor girer vāpi kiṃ punar martyadharmiṇaḥ
 53 utthāna yuktaḥ satataṃ pareṣām antaraiṣiṇe
     ānṛṇyam āpnoti naraḥ parasyātmana eva ca
 54 na caivātmāvamantavyaḥ puruṣeṇa kadā cana
     na hy ātmaparibhūtasya bhūtir bhavati bhārata
 55 evaṃ saṃsthitikā siddhir iyaṃ lokasya bhārata
     citrā siddhigatiḥ proktā kālāvasthā vibhāgataḥ
 56 brāhmaṇaṃ me pitā pūrvaṃ vāsayām āsa paṇḍitam
     so 'smā artham imaṃ prāha pitre me bharatarṣabha
 57 nītiṃ bṛhaspatiproktāṃ bhrātṝn me 'grāhayat purā
     teṣāṃ sāṃkathyam aśrauṣam aham etat tadā gṛhe
 58 sa māṃ rājan karmavatīm āgatām āha sāntvayan
     śuśrūṣamāṇām āsīnāṃ pitur aṅke yudhiṣṭhira

 

SECTION XXXIII

'Vaisampayana said, "Hearing these words of Yajnaseni, Bhimasena, sighing in wrath, approached the king and addressed him, saying, 'Walk, O monarch, in the customary path trodden by good men, (before thee) in respect of kingdoms. What do we gain by living in the asylum of ascetics, thus deprived of virtue, pleasure, and profit? It is not by virtue, nor by honesty, nor by might, but by unfair dice, that our kingdom hath been snatched by Duryodhana. Like a weak offal-eating jackal snatching the prey from mighty lions, he hath snatched away our kingdom. Why, O monarch, in obedience to the trite merit of sticking to a promise, dost thou suffer such distress, abandoning that wealth which is the source of both virtue and enjoyments? It was for thy carelessness, O king, that our kingdom protected by the wielder of the Gandiva and therefore, incapable of being wrested by Indra himself, was snatched from us in our very sight. It was for thee, O monarch, that, ourselves living, our prosperity was snatched away from us like a fruit from one unable to use his arms,
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or like kine from one incapable of using his legs. Thou art faithful in the acquisition of virtue. It was to please thee, O Bharata, that we have suffered ourselves to be overwhelmed with such dire calamity. O bull of the Bharata race, it was because we were subject to thy control that we are thus tearing the hearts of our friends and gratifying our foes. That we did not, in obedience to thee, even then slay the sons of Dhritarashtra, is an act of folly on our part that grieveth me sorely. This thy abode, O king, in the woods, like that of any wild animal, is what a man of weakness alone would submit to. Surely, no man of might would ever lead such a life. This thy course of life is approved neither by Krishna, nor Vibhatsu, nor by Abhimanyu, nor by the Srinjayas, nor by myself, nor by the sons of Madri. Afflicted with the vows, thy cry is Religion! Religion! Hast thou from despair been deprived of thy manliness? Cowards alone, unable to win back their prosperity, cherish despair, which is fruitless and destructive of one's purposes. Thou hast ability and eyes. Thou seest that manliness dwelleth in us. It is because thou hast adopted a life of peace that thou feelest not this distress. These Dhritarashtras regard us who are forgiving, as really incompetent. This, O king, grieveth me more than death in battle. If we all die in fair fight without turning our backs on the foe, even that would be better than this exile, for then we should obtain regions of bliss in the other world. Or, if, O bull of the Bharata race, having slain them all, we acquire the entire earth, that would be prosperity worth the trial. We who ever adhere to the customs of our order, who ever desire grand achievements, who wish to avenge our wrongs, have this for our bounden duty. Our kingdom wrested from us, if we engage in battle, our deeds when known to the world will procure for us fame and not slander. And that virtue, O king, which tortureth one's own self and friends, is really no virtue. It is rather vice, producing calamities. Virtue is sometimes also the weakness of men. And though such a man might ever be engaged in the practice of virtue, yet both virtue and profit forsake him, like pleasure and pain forsaking a person that is dead. He that practiseth virtue for virtue's sake always suffereth. He can scarcely be called a wise man, for he knoweth not the purposes of virtue like a blind man incapable of perceiving the solar light. He that regardeth his wealth to exist for himself alone, scarcely understandeth the purposes of wealth. He is really like a servant that tendeth kine in a forest. He again that pursueth wealth too much without pursuing virtue and enjoyments, deserveth to be censured and slain by all men. He also that ever pursueth enjoyments without pursuing virtue and wealth, loseth his friends and virtue and wealth also. Destitute of virtue and wealth such a man, indulging in pleasure at will, at the expiration of his period of indulgence, meeteth with certain death, like a fish when the water in which it liveth hath been dried up. It is for these reasons that they that are wise are ever careful of both virtue and wealth, for a
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union of virtue and wealth is the essential requisite of pleasure, as fuel is the essential requisite of fire. Pleasure hath always virtue for its root, and virtue also is united with pleasure. Know, O monarch, that both are dependent on each other like the ocean and the clouds, the ocean causing the clouds and the clouds filling the ocean. The joy that one feeleth in consequence of contact with objects of touch or of possession of wealth, is what is called pleasure. It existeth in the mind, having no corporeal existence that one can see. He that wisheth (to obtain) wealth, seeketh for a large share of virtue to crown his wish with success. He that wisheth for pleasure, seeketh wealth, (so that his wish may be realised). Pleasure however, yieldeth nothing in its turn. One pleasure cannot lead to another, being its own fruit, as ashes may be had from wood, but nothing from those ashes in their turn. And, O king, as a fowler killeth the birds we see, so doth sin slay the creatures of the world. He, therefore, who misled by pleasure or covetousness, beholdeth not the nature of virtue, deserveth to be slain by all, and becometh wretched both here and here-after. It is evident, O king, that thou knowest that pleasure may be derived from the possession of various objects of enjoyment. Thou also well knowest their ordinary states, as well as the great changes they undergo. At their loss or disappearance occasioned by decrepitude or death, ariseth what is called distress. That distress, O king, hath now overtaken us. The joy that ariseth from the five senses, the intellect and the heart, being directed to the objects proper to each, is called pleasure. That pleasure, O king, is, as I think, one of the best fruits of our actions.
"Thus, O monarch, one should regard virtue, wealth and pleasure one after another. One should not devote one self to virtue alone, nor regard wealth as the highest object of one's wishes, nor pleasure, but should ever pursue all three. The scriptures ordain that one should seek virtue in the morning, wealth at noon, and pleasure in the evening. The scriptures also ordain that one should seek pleasure in the first portion of life, wealth in the second, and virtue in the last. And, O thou foremost of speakers, they that are wise and fully conversant with proper division of time, pursue all three, virtue, wealth, and pleasure, dividing their time duly. O son of the Kuru race, whether independence of these (three), or their possession is the better for those that desire happiness, should be settled by thee after careful thought. And thou shouldst then, O king, unhesitatingly act either for acquiring them, or abandoning them all. For he who liveth wavering between the two doubtingly, leadeth a wretched life. It is well known that thy behaviour is ever regulated by virtue. Knowing this thy friends counsel thee to act. Gift, sacrifice, respect for the wise, study of the Vedas, and honesty, these, O king, constitute the highest virtue and are efficacious both here and hereafter. These virtues, however, cannot be attained by one that hath no wealth, even if, O tiger among men, he may have infinite other accomplishments. The whole
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universe, O king, dependeth upon virtue. There is nothing higher than virtue. And virtue, O king, is attainable by one that hath plenty of wealth. Wealth cannot be earned by leading a mendicant life, nor by a life of feebleness. Wealth, however, can be earned by intelligence directed by virtue. In thy case, O king, begging, which is successful with Brahmanas, hath been forbidden. Therefore, O bull amongst men, strive for the acquisition of wealth by exerting thy might and energy. Neither mendicancy, nor the life of a Sudra is what is proper for thee. Might and energy constitute the virtue of the Kshatriya in especial. Adopt thou, therefore, the virtue of thy order and slay the enemies. Destroy the might of Dhritarashtra's sons, O son of Pritha, with my and Arjuna's aid. They that are learned and wise say that sovereignty is virtue. Acquire sovereignty, therefore, for it behoveth thee not to live in a state of inferiority. Awake, O king, and understand the eternal virtues (of the order). By birth thou belongest to an order whose deeds are cruel and are a source of pain to man. Cherish thy subjects and reap the fruit thereof. That can never be a reproach. Even this, O king, is the virtue ordained by God himself for the order to which thou belongest! If thou tallest away therefrom, thou wilt make thyself ridiculous. Deviation from the virtues of one's own order is never applauded. Therefore, O thou of the Kuru race, making thy heart what it ought to be, agreeably to the order to which thou belongest, and casting away this course of feebleness, summon thy energy and bear thy weight like one that beareth it manfully. No king, O monarch, could ever acquire the sovereignty of the earth or prosperity or affluence by means of virtue alone. Like a fowler earning his food in the shape of swarms of little easily-tempted game, by offering them some attractive food, doth one that is intelligent acquire a kingdom, by offering bribes unto low and covetous enemies. Behold, O bull among kings, the Asuras, though elder brothers in possession of power and affluence, were all vanquished by the gods through stratagem. Thus, O king, everything belongeth to those that are mighty. And, O mighty-armed one, slay thy foes, having recourse to stratagem. There is none equal unto Arjuna in wielding the bow in battle. Nor is there anybody that may be equal unto me in wielding the mace. Strong men, O monarch, engage in battle depending on their might, and not on the force of numbers nor on information of the enemy's plans procured through spies. Therefore, O son of Pandu exert thy might. Might is the root of wealth. Whatever else is said to be its root is really not such. As the shade of the tree in winter goeth for nothing, so without might everything else becometh fruitless. Wealth should be spent by one who wisheth to increase his wealth, after the manner, O son of Kunti, of scattering seeds on the ground. Let there be no doubt then in thy mind. Where, however, wealth that is more or even equal is not to be gained, there should be no expenditure of wealth. For investment of wealth are like
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the ass, scratching, pleasurable at first but painful afterwards. Thus, O king of men, the person who throweth away like seeds a little of his virtue in order to gain a larger measure of virtue, is regarded as wise. Beyond doubt, it is as I say. They that are wise alienate the friends of the foe that owneth such, and having weakened him by causing those friends to abandon him thus, they then reduce him to subjection. Even they that are strong, engage in battle depending on their courage. One cannot by even continued efforts (uninspired by courage) or by the arts of conciliation, always conquer a kingdom. Sometimes, O king, men that are weak, uniting in large numbers, slay even a powerful foe, like bees killing the despoiler of the honey by force of numbers alone. (As regards thyself), O king, like the sun that sustaineth as well as slayeth creatures by his rays, adopt thou the ways of the sun. To protect one's kingdom and cherish the people duly, as done by our ancestors, O king, is, it hath been heard by us, a kind of asceticism mentioned even in the Vedas. By ascetism, O king, a Kshatriya cannot acquire such regions of blessedness as he can by fair fight whether ending in victory or defeat. Beholding, O king, this thy distress, the world hath come to the conclusion that light may forsake the Sun and grace the Moon. And, O king, good men separately as well as assembling together, converse with one another, applauding thee and blaming the other. There is this, moreover, O monarch, viz., that both the Kurus and the Brahmanas, assembling together, gladly speak of thy firm adherence to truth, in that thou hast never, from ignorance, from meanness, from covetousness, or from fear, uttered an untruth. Whatever sin, O monarch, a king committeth in acquiring dominion, he consumeth it all afterwards by means of sacrifices distinguished by large gifts. Like the Moon emerging from the clouds, the king is purified from all sins by bestowing villages on Brahmanas and kine by thousands. Almost all the citizens as well as the inhabitants of the country, young or old, O son of the Kuru race, praise thee, O Yudhishthira! This also, O Bharata, the people are saying amongst themselves, viz., that as milk in a bag of dog's hide, as the Vedas in a Sudra, as truth in a robber, as strength in a woman, so is sovereignty in Duryodhana. Even women and children are repeating this, as if it were a lesson they seek to commit to memory. O represser of foes, thou hast fallen into this state along with ourselves. Alas, we also are lost with thee for this calamity of thine. Therefore, ascending in thy car furnished with every implement, and making the superior Brahmanas utter benedictions on thee, march thou with speed, even this very day, upon Hastinapura, in order that thou mayst be able to give unto Brahmanas the spoils of victory. Surrounded by thy brothers, who are firm wielders of the bow, and by heroes skilled in weapons and like unto snakes of virulent poison, set thou out even like the slayer Vritra surounded by the Marutas. And, O son of Kunti, as thou art powerful, grind thou with thy might thy
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weak enemies, like Indra grinding the Asuras; and snatch thou from Dhritarashtra's son the prosperity he enjoyeth. There is no mortal that can bear the touch of the shafts furnished with the feathers of the vulture and resembling snakes of virulent poison, that would be shot from the Gandiva. And, O Bharata, there is not a warrior, nor an elephant, nor a horse, that is able to bear the impetus of my mace when I am angry in battle. Why, O son of Kunti, should we not wrest our kingdom from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and the bull of the Vrishni race? Why, O king, should we not succeed in wresting the (sovereignty of the) earth that is now in the hands of the foe, if, aided by a large force, we do but strive?"

 

 

 

Book 3
Chapter 34

 

 

 

1 [vai]
      yājñasenyā vacaḥ śrutvā bhīmaseno 'tyamarṣaṇaḥ
      niḥśvasann upasaṃgamya kruddho rājānam abravīt
  2 rājyasya padavīṃ dharmyāṃ vraja satpuruṣocitām
      dharmakāmārtha hīnānāṃ kiṃ no vastuṃ tapovane
  3 naiva dharmeṇa tad rājyaṃ nārjavena na caujasā
      akṣakūṭam adhiṣṭhāya hṛtaṃ duryodhanena naḥ
  4 gomāyuneva siṃhānāṃ durbalena balīyasām
      āmiṣaṃ vighasāśena tadvad rājyaṃ hi no hṛtam
  5 dharmaleśa praticchannaḥ prabhavaṃ dharmakāmayoḥ
      artham utsṛjya kiṃ rājan durgeṣu paritapyase
  6 bhavato 'nuvidhānena rājyaṃ naḥ paśyatāṃ hṛtam
      ahāryam api śakreṇa guptaṃ gāṇḍīvadhanvanā
  7 kuṇīnām iva bilvāni paṅgūnām iva dhenavaḥ
      hṛtam aiśvaryam asmākaṃ jīvatāṃ bhavataḥ kṛte
  8 bhavataḥ priyam ity evaṃ mahad vyasanam īdṛśam
      dharmakāme pratītasya pratipannāḥ sma bhārata
  9 karśayāmaḥ svamitrāṇi nandayāmaś ca śātravān
      ātmānaṃ bhavataḥ śāstre niyamya bharatarṣabha
  10 yad vayaṃ na tadaivaitān dhārtarāṣṭrān nihanmahi
     bhavataḥ śāstram ādāya tan nas tapati duṣkṛtam
 11 athainām anvavekṣasva mṛgacaryām ivātmanaḥ
     avīrācaritāṃ rājan na balasthair niṣevitām
 12 yāṃ na kṛṣṇo na bībhatsur nābhimanyur na sṛñjayaḥ
     na cāham abhinandāmi na ca mādrī sutāv ubhau
 13 bhavān dharmo dharma iti satataṃ vratakarśitaḥ
     kac cid rājan na nirvedād āpannaḥ klība jīvikām
 14 durmanuṣyāṃ hi nirvedam aphalaṃ sarvaghātinām
     aśaktāḥ śriyam āhartum ātmanaḥ kurvate priyam
 15 sa bhavān dṛṣṭimāñ śaktaḥ paśyann ātmani pauruṣam
     ānṛśaṃsya paro rājan nānartham avabudhyase
 16 asmān amī dhārtarāṣṭrāḥ kṣamamāṇān alaṃ sataḥ
     aśaktān eva manyante tadduḥkhaṃ nāhave vadhaḥ
 17 tatra ced yudhyamānānām ajihmam anivartinām
     sarvaśo hi vadhaḥ śreyān pretya lokāṁl labhemahi
 18 atha vā vayam evaitān nihatya bharatarṣabha
     ādadīmahi gāṃ sarvāṃ tathāpi śreya eva naḥ
 19 sarvathā kāryam etan naḥ svadharmam anutiṣṭhatām
     kāṅkṣatāṃ vipulāṃ kīrtiṃ vairaṃ praticikīrṣatām
 20 ātmārthaṃ yudhyamānānāṃ vidite kṛtyalakṣaṇe
     anyair apahṛte rājye praśaṃsaiva na garhaṇā
 21 karśanārtho hi yo dharmo mitrāṇām ātmanas tathā
     vyasanaṃ nāma tad rājan na sā dharmaḥ kudharma tat
 22 sarvathā dharmanityaṃ tu puruṣaṃ dharmadurbalam
     jahatas tāta dharmārthau pretaṃ duḥkhasukhe yathā
 23 yasya dharmo hi dharmārthaṃ kleśabhān na sa paṇḍitaḥ
     na sa dharmasya vedārthaṃ sūryasyāndhaḥ prabhām iva
 24 yasya cārthārtham evārthaḥ sa ca nārthasya kovidaḥ
     rakṣate bhṛtako 'raṇyaṃ yathā syāt tādṛg eva saḥ
 25 ativelaṃ hi yo 'rthārthī netarāv anutiṣṭhati
     sa vadhyaḥ sarvabhūtānāṃ brahmaheva jugupsitaḥ
 26 satataṃ yaś ca kāmārthī netarāv anutiṣṭhati
     mitrāṇi tasya naśyanti dharmārthābbhyāṃ ca hīyate
 27 tasya dharmārthahīnasya kāmānte nidhanaṃ dhruvam
     kāmato ramamāṇasya mīnasyevāmbhasaḥ kṣaye
 28 tasmād dharmārthayor nityaṃ na pramādyanti paṇḍitāḥ
     prakṛtiḥ sā hi kāmasya pāvakasyāraṇir yathā
 29 sarvathā dharmamūlo 'rtho dharmaś cārthaparigrahaḥ
     itaretara yonī tau viddhi meghodadhī yathā
 30 dravyārtha sparśasaṃyoge yā prītir upajāyate
     sa kāmaś cittasaṃkalpaḥ śarīraṃ nāsya vidyate
 31 arthārthī puruṣo rājan bṛhantaṃ dharmam ṛcchati
     artham ṛcchati kāmārthī na kāmād anyam ṛcchatī
 32 na hi kāmena kāmo 'nyaḥ sādhyate phalam eva tat
     upayogāt phalasyeva kāṣṭhād bhasmeva paṇḍitaḥ
 33 imāñ śakunikān rājan hanti vaitaṃsiko yathā
     etad rūpam adharmasya bhūteṣu ca vihiṃsatām
 34 kāmāl lobhāc ca dharmasya pravṛttiṃ yo na paśyati
     sa vadhyaḥ sarvabhūtānāṃ pretya ceha ca durmatiḥ
 35 vyaktaṃ te vidito rājann artho dravyaparigrahaḥ
     prakṛtiṃ cāpi vetthāsya vikṛtiṃ cāpi bhūyasīm
 36 tasya nāśaṃ vināśaṃ vā jarayā maraṇena vā
     anartham iti manyante so 'yam asmāsu vartate
 37 indriyāṇāṃ ca pañcānāṃ manaso hṛdayasya ca
     viṣaye vartamānānāṃ yā prītir upajāyate
     sa kāma iti me buddhiḥ karmaṇāṃ phalam uttamam
 38 evam eva pṛthag dṛṣṭvā dharmārthau kāmam eva ca
     na dharmapara eva syān nāthārtha paramo naraḥ
     na kāmaparamo vā syāt sarvān seveta sarvadā
 39 dharmaṃ pūrvaṃ dhanaṃ madhye jaghanye kāmam ācaret
     ahany anucared evam eṣa śāstrakṛto vidhiḥ
 40 kāmaṃ pūrvaṃ dhanaṃ madhye jaghanye dharmam ācaret
     vayasy anucared evam eṣa śāstrakṛto vidhiḥ
 41 dharmaṃ cārthaṃ ca kāmaṃ ca yathāvad vadatāṃ vara
     vibhajya kāle kālajñaḥ sarvān seveta paṇḍitaḥ
 42 mokṣo vā paramaṃ śreya eṣa rājan sukhārthinām
     prāptir vā buddhim āsthāya sopāyaṃ kurunandana
 43 tad vāśu kriyatāṃ rājan prāptir vāpy adhigamyatām
     jīvitaṃ hy āturasyeva duḥkham antaravartinaḥ
 44 viditaś caiva te dharmaḥ satataṃ caritaś ca te
     jānate tvayi śaṃsanti suhṛdaḥ karmacodanām
 45 dānaṃ yajñaṃ satāṃ pūjā veda dhāraṇam ārjavam
     eṣa dharmaḥ paro rājan phalavān pretya ceha ca
 46 eṣa nārthavihīnena śakyo rājan niṣevitum
     akhilāḥ puruṣavyāghra guṇāḥ syur yady apītare
 47 dharmamūlaṃ jagad rājan nānyad dharmād viśiṣyate
     dharmaś cārthena mahatā śakyo rājan niṣevitum
 48 na cārtho bhaikṣa caryeṇa nāpi klaibyena karhi cit
     vettuṃ śakyaḥ sadā rājan kevalaṃ dharmabuddhinā
 49 pratiṣiddhā hi te yācñā yayā sidhyati vai dvijaḥ
     tejasaivārtha lipsāyāṃ yatasva puruṣarṣabha
 50 bhaikṣa caryā na vihitā na ca viṭ śūdra jīvikā
     kṣatriyasya viśeṣeṇa dharmas tu balam aurasam
 51 udāram eva vidvāṃso dharmaṃ prāhur manīṣiṇaḥ
     udāraṃ pratipadyasva nāvare sthātum arhasi
 52 anubudhyasva rājendra vettha dharmān sanātanān
     krūrakarmābhijāto 'si yasmād udvijate janaḥ
 53 prajāpālanasaṃbhūtaṃ phalaṃ tava na garhitam
     eṣa te vihito rājan dhātrā dharmaḥ sanātanaḥ
 54 tasmād vicalitaḥ pārtha loke hāsyaṃ gamiṣyasi
     svadharmād dhi manuṣyāṇāṃ calanaṃ na praśasyate
 55 sa kṣātraṃ hṛdayaṃ kṛtvā tyaktvedaṃ śithilaṃ manaḥ
     vīryam āsthāya kaunteya dhuram udvaha dhuryavat
 56 na hi kevaladharmātmā pṛthivīṃ jātu kaś cana
     pārthivo vyajayad rājan na bhūtiṃ na punaḥ śriyam
 57 jihvāṃ dattvā bahūnāṃ hi kṣudrāṇāṃ lubdha cetasām
     nikṛtyā labhate rājyam āhāram iva śalyakaḥ
 58 bhrātaraḥ pūrvajātāś ca susamṛddhāś ca sarvaśaḥ
     nikṛtyā nirjitā devair asurāḥ pāṇḍavarṣabha
 59 evaṃ balavataḥ sarvam iti buddhvā mahīpate
     jahi śatrūn mahābāho parāṃ nikṛtim āsthitaḥ
 60 na hy arjuna samaḥ kaś cid yudhi yoddhā dhanurdharaḥ
     bhavitā vā pumān kaś cin matsamo vā gadādharaḥ
 61 sattvena kurute yuddhaṃ rājan subalavān api
     na pramāṇena notsāhāt sattvastho bhava pāṇḍava
 62 sattvaṃ hi mūlam arthasya vitathaṃ yad ayo 'nyathā
     na tu prasaktaṃ bhavati vṛkṣac chāyeva haimanī
 63 arthatyāgo hi kāryaḥ syād arthaṃ śreyāṃsam icchatā
     bījaupamyena kaunteya mā te bhūd atra saṃśayaḥ
 64 arthena tu samo 'nartho yatra labhyeta nodayaḥ
     na tatra vipaṇaḥ kāryaḥ kharakaṇḍūyitaṃ hi tat
 65 evam eva manuṣyendra dharmaṃ tyaktvālpakaṃ naraḥ
     bṛhantaṃ dharmam āpnoti sa buddha iti niścitaḥ
 66 amitraṃ mitrasaṃpannaṃ mitrair bhindanti paṇḍitāḥ
     bhinnair mitraiḥ parityaktaṃ durbalaṃ kurute vaśe
 67 sattvena kurute yuddhaṃ rājan subalavān api
     nodyamena na hotrābbhiḥ sarvāḥ svīkurute prajāḥ
 68 sarvathā saṃhatair eva durbalair balavān api
     amitraḥ śakyate hantuṃ madhuhā bhramarair iva
 69 yathā rājan prajāḥ sarvāḥ sūryaḥ pāti gabhastibhiḥ
     atti caiva tathaiva tvaṃ savituḥ sadṛśo bhava
 70 etad dhyapi tapo rājan purāṇam iti naḥ śrutam
     vidhinā pālanaṃ bhūmer yatkṛtaṃ naḥ pitāmahaiḥ
 71 apeyāt kila bhāḥ sūryāl lakṣmīś candramasas tathā
     iti loke vyavasito dṛṣṭvemāṃ bhavato vyathām
 72 bhavataś ca praśaṃsābhir nindābhir itarasya ca
     kathā yuktāḥ pariṣadaḥ pṛthag rājan samāgatāḥ
 73 idam abhyadhikaṃ rājan brāhmaṇā guravaś ca te
     sametāḥ kathayantīha muditāḥ satyasaṃdhatām
 74 yan na mohān na kārpaṇyān na lobhān na bhayād api
     anṛtaṃ kiṃ cid uktaṃ te na kāmān nārthakāraṇāt
 75 yad enaḥ kurute kiṃ cid rājā bhūmim ivāpnuvan
     sarvaṃ tan nudate paścād yajñair vipuladakṣiṇaiḥ
 76 brāhmaṇebhyo dadad grāmān gāś ca rājan sahasraśaḥ
     mucyate sarvapāpebhyas tamobhya iva candramāḥ
 77 paurajānapadāḥ sarve prāyaśaḥ kurunandana
     savṛddhabālāḥ sahitāḥ śaṃsanti tvāṃ yudhiṣṭhira
 78 śvadṛtau kṣīram āsaktaṃ brahma vā vṛṣale yathā
     satyaṃ stene balaṃ nāryāṃ rājyaṃ duryodhane tathā
 79 iti nirvacanaṃ loke ciraṃ carati bhārata
     api caitat striyo bālāḥ svādhyāyam iva kurvate
 80 sa bhavān ratham āsthāya sarvopakaraṇānvitam
     tvaramāṇo 'bhiniryātu ciram arthopapādakam
 81 vācayitvā dvijaśreṣṭhān adyaiva gajasāhvayam
     astravidbhiḥ parivṛto bhrātṛbhir dṛṭha dhanvibhiḥ
     āśīviṣasamair vīrair marudbhir iva vṛtrahā
 82 śriyam ādatsva kaunteya dhārtarāṣṭrān mahābala
     na hi gāṇḍīvamuktānāṃ śarāṇāṃ gārdhravāsasām
 83 sparśam āśīviṣābhānāṃ martyaḥ kaś cana saṃsahet
     na sa vīro na mātaṅgo na sadaśvo 'sti bhārata
 84 yaḥ saheta gadā vegaṃ mama kruddhasya saṃyuge
     sṛñjayaiḥ saha kaikeyair vṛṣṇīnām ṛṣabheṇa ca
 85 kathaṃ svid yudhi kaunteya rājyaṃ na prāpnuyāmahe

 

SECTION XXXIV

Vaisampayana said, "Thus addressed by Bhimasena, the high-souled king Ajatasatru firmly devoted to truth, mustering his patience, after a few moments said these words, 'No doubt, O Bharata, all this is true. I cannot reproach thee for thy torturing me thus by piercing me with thy arrowy words. From my folly alone hath this calamity come against you. I sought to cast the dice desiring to snatch from Dhritarashtra's son his kingdom with the sovereignty. It was therefore that, that cunning gambler--Suvala's son--played against me on behalf of Suyodhana. Sakuni, a native of the hilly country, is exceedingly artful. Casting the dice in the presence of the assembly, unacquainted as I am with artifices of any kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we have been overwhelmed with this calamity. Beholding the dice favourable to the wishes of Sakuni in odds and evens, I could have controlled my mind. Anger, however, driveth off a person's patience. O child, the mind cannot be kept under control when it is influenced by hauteur, vanity, or pride. I do not reproach thee, O Bhimasena, for the words thou usest. I only regard that what hath befallen us was pre-ordained. When king Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us into misery and even slavery, then, O Bhima, it was Draupadi that rescued us. When summoned again to the assembly for playing once more, thou knowest as well as Arjuna what Dhritarashtra's son told me, in the presence of all the Bharatas, regarding the stake for which we were to play. His words were, O prince Ajatsatru, (if vanquished), thou shalt have with all thy brothers, to dwell, to the knowledge of all men, for twelve years in the forest of thy choice, passing the thirteenth year in secrecy. If during the latter period, the spies of the Bharatas, hearing of thee, succeed in discovering thee, thou shalt have again to live in the
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forest for the same period, passing once more the last year in secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I promise truly in this assembly of the Kurus, that if thou canst pass this time confounding my spies and undiscovered by them, then, O Bharata, this kingdom of the five rivers is once more thine. We also, O Bharata, if vanquished by thee, shall, all of us, abandoning all our wealth, pass the same period, according to the same rules. Thus addressed by the prince, I replied unto him in the midst of all the Kurus, 'So be it!' The wretched game then commenced. We were vanquished and have been exiled. It is for this that we are wandering miserably over different woody regions abounding with discomfort. Suyodhana, however, still dissatisfied, gave himself up to anger, and urged the Kurus as also all those under his sway to express their joy at our calamity. Having entered into such an agreement in the presence of all good men, who dareth break it for the sake of a kingdom on earth? For a respectable person, I think, even death itself is lighter than the acquisition of sovereignty by an act of transgression. At the time of the play, thou hadst desired to burn my hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze thy own hands. If thou couldst do what thou hadst desired, could this calamity befall us? Conscious of thy prowess, why didst thou not, O Bhima, say so before we entered into such an agreement? Overwhelmed with the consequence of our pledge, and the time itself having passed, what is the use of thy addressing me these harsh words? O Bhima, this is my great grief that we could not do anything even beholding Draupadi persecuted in that way. My heart burneth as if I have drunk some poisonous liquid. Having, however, given that pledge in the midst of the Kuru heroes, I am unable to violate it now. Wait, O Bhima, for the return of our better days, like the scatterer of seeds waiting for the harvest. When one that hath been first injured, succeedeth in revenging himself upon his foe at a time when the latter's enmity hath borne fruit and flowers, he is regarded to have accomplished a great thing by his prowess. Such a brave person earneth undying fame. Such a man obtaineth great prosperity. His enemies bow down unto him, and his friends gather round him, like the celestials clustering round Indra for protection. But know, O Bhima, my promise can never be untrue. I regard virtue as superior to life itself and a blessed state of celestial existence. Kingdom, sons, fame, wealth,--all these do not come up to even a sixteenth part of truth.'

 

 

Book 3
Chapter 35

 

 

 

1 [y]
      asaṃśayaṃ bhārata satyam etad; yan mā tudan vākyaśalyaiḥ kṣiṇoṣi
      na tvā vigarhe pratikūlam etan; mamānayād dhi vyasanaṃ va āgāt
  2 ahaṃ hy akṣān anvapadyaṃ jihīrṣan; rājyaṃ sarāṣṭraṃ dhṛtarāṣṭrasya putrāt
      tan mā śaṭhaḥ kitavvaḥ pratyadevīt; suyodhanārthaṃ subalasya putraḥ
  3 mahāmāyaḥ śakuniḥ pārvatīyaḥ; sadā sabhāyāṃ pravapann akṣapūgān
      amāyinaṃ māyayā pratyadevīt; tato 'paśyaṃ vṛjinaṃ bhīmasena
  4 akṣān hi dṛṣṭvā śakuner yathāvat; kāmānulomān ayujo yujaś ca
      śakyaṃ niyantum abhaviṣyad ātmā; manyus tu hanti puruṣasya dhairyam
  5 yantuṃ nātmā śakyate pauruṣeṇa; mānena vīryeṇa ca tāta naddhaḥ
      na te vācaṃ bhīmasenābhyasūye; manye tathā tad bhavitavyam āsīt
  6 sa no rājā dhṛtarāṣṭrasya putro; nyapātayad vyasane rājyam icchan
      dāsyaṃ ca no 'gamayad bhīmasena; yatrābhavac charaṇaṃ draupadī naḥ
  7 tvaṃ cāpi tad vettha dhanaṃjayaś ca; punardyūtāyāgatānāṃ sabhāṃ naḥ
      yan mābravīd dhṛtarāṣṭrasya putra; ekaglahārthaṃ bharatānāṃ samakṣam
  8 vane samā dvādaśa rājaputra; yathākāmaṃ viditam ajātaśatro
      athāparaṃ cāviditaṃ carethāḥ; sarvaiḥ saha bhrātṛbhiś chadma gūḍhaḥ
  9 tvāṃ cec chrutvā tāta tathā carantam; avabhotsyante bharatānāṃ carāḥ sma
      anyāṃś carethās tāvato 'bdāṃs tatas tvaṃ; niścitya tat pratijānīhi pārtha
  10 caraiś cen no 'viditaḥ kālam etaṃ; yukto rājan mohayitvā madīyān
     bravīmi satyaṃ kurusaṃsadīha; tavaiva tā bhārata pañca nadyaḥ
 11 vayaṃ caivaṃ bhrātaraḥ sarva eva; tvayā jitāḥ kālam apāsya bhogān
     vasema ity āha purā sa rājā; madhye kurūṇāṃ sa mayoktas tatheti
 12 tatra dyūtam abhavan no jaghanyaṃ; tasmiñ jitāḥ pravrajitāś ca sarve
     itthaṃ ca deśān anusaṃcarāmo; vanāni kṛcchrāṇi ca kṛcchrarūpāḥ
 13 suyodhanaś cāpi na śāntim icchan; bhūyaḥ sa manyor vaśam anvagacchat
     udyojāyām āsa kurūṃś ca sarvān; ye cāsya ke cid vaśam anvagacchan
 14 taṃ saṃdhim āsthāya satāṃ sakāśe; ko nāma jahyād iha rājyahetoḥ
     āryasya manye maraṇād garīyo; yad dharmam utkramya mahīṃ praśiṣyāt
 15 tadaiva ced vīrakarmākariṣyo; yadā dyūte parighaṃ paryamṛkṣaḥ
     bāhū didhakṣan vāritaḥ phalgunena; kiṃ duṣkṛtaṃ bhīma tadābbhaviṣyat
 16 prāg eva caivaṃ samayakriyāyāḥ; kiṃ nābravīḥ pauruṣam āvidānaḥ
     prāptaṃ tu kālaṃ tv abhipadya paścād; iṃ mām idānīm ativelam āttha
 17 bhūyo 'pi duḥkhaṃ mama bhīmasena; dūye viṣasyeva rasaṃ viditvā
     yad yājñasenīṃ parikṛṣyamāṇāṃ; saṃdṛśya tat kṣāntam iti sma bhīma
 18 na tv adya śakyaṃ bharata pravīra; kṛtvā yad uktaṃ kuruvīramadhye
     kālaṃ pratīkṣasva sukhodayasya; paṅktiṃ phalānām iva bījavāpaḥ
 19 yadā hi pūrvaṃ nikṛto nikṛtyā; vairaṃ sapuṣpaṃ saphalaṃ viditvā
     mahāguṇaṃ harati hi pauruṣeṇa; tadā vīro jīvati jīvaloke
 20 śriyaṃ ca loke labhate samagrāṃ; manye cāsmai śatravaḥ saṃnamante
     mitrāṇi cainam atirāgād bhajante; devā ivendram anujīvanti cainam
 21 mama pratijñāṃ ca nibodha satyāṃ; vṛṇe dharmam amṛtāj jīvitāc ca
     rājyaṃ ca putrāś ca yaśo dhanaṃ ca; sarvaṃ na satyasya kalām upaiti

 

SECTION XXXV

Bhima said, 'O king, unsubstantial as thou art like froth, unstable like a fruit (falling when ripe), dependent on time, and mortal, having entered into an agreement in respect of time, which is infinite and immeasurable, quick like a shaft or flowing like a stream, and carrying everything before it like death itself, how canst regard it as available by thee? How can he, O son of Kunti, wait whose life is shortened every moment, even like a quantity of collyrium that is lessened each time a grain is taken up by the needle? He only whose life is unlimited or who knoweth with certitude what the period of his life is, and who knoweth the future as if it were before his eyes, can indeed wait for the arrival of (an expected) time. If we wait, O king, for thirteen years, that period, shortening our lives, will bring us nearer to death. Death is sure to overtake every creature having a corporeal existence. Therefore, we should strive for the possession of our kingdom before we die. He that faileth to achieve fame, by failing to chastise his foes, is like an unclean thing. He is a useless burden on the earth like an incapacitated bull and perisheth ingloriously. The man who, destitute of strength, and courage, chastiseth not his foes, liveth in vain, I regard such a one as low-born. Thy hand can rain gold; thy fame spreadeth over the whole earth; slaying thy foes, therefore, in battle, enjoy thou the wealth acquired by the might of thy arms. O repressor of all foes, O king, if a man slaying his injurer, goeth the very day into hell, that hell becometh heaven to him. O king, the pain one feeleth in having to suppress one's wrath is more burning than fire itself. Even now I burn with it and cannot sleep in the day or the night. This son of Pritha, called Vibhatsu, is foremost in drawing the bow-string. He certainly burneth with grief, though he liveth here like a lion in his den. This one that desireth to slay without aid all wielders of the bow on earth, represseth the wrath that riseth in his breast, like a mighty elephant. Nakula, Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to please thee. And all our friends along with the Srinjayas equally desire to please thee. I alone, and Prativindhya's mother speak unto thee burning with grief. Whatever I speak unto thee is agreeable to all of them, for all of them plunged in distress, eagerly wish for battle. Then, O monarch, what more wretched a calamity can overtake us that our kingdom should be wrested from us by weak and contemptible foes and enjoyed by them? O king, from the weakness of thy disposition thou feelest shame in violating thy pledge. But, O slayer of foes, no one applaudeth thee for thus suffering such pain in consequence of the kindliness of thy disposition. Thy intellect, O king, seeth not the truth, like that of a foolish and ignorant person of high birth who hath
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committed the words of the Vedas to memory without understanding their sense. Thou art kind like a Brahmana. How hast thou been born in the Kshatriya order? They that are born in the Kshatriya order are generally of crooked hearts. Thou hast heard (recited) the duties of kings, as promulgated by Manu, fraught with crookedness and unfairness and precepts opposed to tranquillity and virtue. Why dost thou then, O king, forgive the wicked sons of Dhritarashtra? Thou hast intelligence, prowess, learning and high birth. Why dost thou then, O tiger among men, act in respect of thy duties, like a huge snake that is destitute of motion? O son of Kunti, he that desireth to conceal us, only wisheth to conceal the mountains of Himavat by means of a handful of grass. O son of Pritha, known as thou art over whole earth, thou wilt not be able to live unknown, like the sun that can never course through the sky unknown to men. Like a large tree in a well-watered region with spreading branches and flowers and leaves, or like Indra's elephant, how will Jishnu live unknown? How also will these children, the brothers, Nakula and Sahadeva, equal unto a couple of young lions, both live in secret? How, O son of Pritha, will Krishna--the daughter of Drupada--a princess and mother of heroes, of virtuous deeds and known over all the world, live unknown? Me also, everybody knoweth from my boyhood. I do not see how I can live unknown. As well mighty mountains of Meru be sought to be concealed. Then, again, many kings had been expelled by us from their kingdom. These kings and princes will all follow the bad son of Dhritarashtra, for robbed and exiled by us, they have not still become friendly. Desiring to do good unto Dhritarashtra, they will certainly seek to injure us. They will certainly set against us numerous spies in disguise. If these discover us and report their discovery, a great danger will overtake us. We have already lived in the woods full thirteen months. Regard them, O king, for their length as thirteen years. The wise have said that a month is a substitute for a year, like the pot-herb that is regarded as a substitute for the Soma. Or, (if thou breakest thy pledge), O king, thou mayst free thyself from this sin by offering good savoury food to a quiet bull carrying sacred burdens. Therefore, O king resolve thou to slay thy enemies. There is no virtue higher than fighting, for every Kshatriya!"

 

 

Book 3
Chapter 36

 

 

 

  1 [bhi]
      saṃdhiṃ kṛtvaiva kālena antakena patatriṇā
      anantenāprameyena srotasā sarvahāriṇā
  2 pratyakṣaṃ manyase kālaṃ martyaḥ san kālabandhanaḥ
      phenadharmā mahārāja phaladharmā tathaiva ca
  3 nimeṣād api kaunteya yasyāyur apacīyate
      sūcyevāñjana cūrṇasya kim iti pratipālayet
  4 yo nūnam amitāyuḥ syād atha vāpi pramāṇavit
      sa kālaṃ vai pratīkṣeta sarvapratyakṣadarśivān
  5 pratīkṣamāṇān kālo naḥ samā rājaṃs trayo daśa
      āyuṣo 'pacayaṃ kṛtvā maraṇāyopaneṣyati
  6 śarīriṇāṃ hi maraṇaṃ śarīre nityam āśritam
      prāg eva maraṇāt tasmād rājyāyaiva ghaṭāmahe
  7 yo na yāti prasaṃkhyānam aspaṣṭo bhūmivardhanaḥ
      ayātayitvā vairāṇi so 'vasīdati gaur iva
  8 yo na yātayate vairam alpasattvodyamaḥ pumān
      aphalaṃ tasya janmāhaṃ manye durjāta jāyinaḥ
  9 hairaṇyau bhavato bāhū śrutir bhavati pārthiva
      hatvā dviṣantaṃ saṃgrāme bhuktvā bāhvarjitaṃ vasuḥ
  10 hatvā cet puruṣo rājan nikartāram ariṃdama
     ahnāya narakaṃ gacchet svargeṇāsya sa saṃmitaḥ
 11 amarṣajo hi saṃtāpaḥ pāvakād dīptimattaraḥ
     yenāham abhisaṃtapto na naktaṃ na divā śaye
 12 ayaṃ ca pārtho bībhatsur variṣṭho jyā vikarṣaṇe
     āste paramasaṃtapto nūnaṃ siṃha ivāśaye
 13 yo 'yam eko 'bhimanute sarvāṁl loke dhanurbhṛtaḥ
     so 'yam ātmajam ūṣmāṇaṃ mahāhastīva yacchati
 14 nakulaḥ sahadevaś ca vṛddhā mātā ca vīrasūḥ
     tavaiva priyam icchanta āsate jaḍa mūkavat
 15 save te priyam icchanti bandhavāḥ saha sṛñjayaiḥ
     aham eko 'bhisaṃtapto mātā ca prativindhyataḥ
 16 priyam eva tu sarveṣāṃ yad bravīmy uta kiṃ cana
     sarve hī vyasanaṃ prāptāḥ sarve yuddhābhinandinaḥ
 17 netaḥ pāpīyasī kā cid āpad rājan bhaviṣyati
     yan no nīcair alpabalai rājyam ācchidya bhujyate
 18 śīladoṣād ghṛṇāviṣṭa ānṛśaṃsyāt paraṃtapa
     kleśāṃs titikṣase rājan nānyaḥ kaś cit praśaṃsati
 19 ghṛṇī brāhmaṇarūpo 'si kathaṃ kṣatre ajāyathāḥ
     asyāṃ hi yonau jāyante prāyaśaḥ krūra buddhayaḥ
 20 aśrauṣīs tvaṃ rājadharmān yathā vai manur abravīt
     krūrān nikṛtisaṃyuktān vihitān aśamātmakān
 21 kartavye puruṣavyāghra kim āsse pīṭha sarpavat
     buddhyā vīryeṇa saṃyuktaḥ śrutenābhijanena ca
 22 tṛṇānāṃ muṣṭinaikena himavantaṃ tu parvatam
     channam icchasi kaunteya yo 'smān saṃvartum icchasi
 23 ajñātacaryā gūḍhena pṛthivyāṃ viśrutena ca
     divīva pārtha sūryeṇa na śakyā carituṃ tvayā
 24 bṛhac chāla ivānūpe śākhā puṣpapalāśavān
     hastī śveta ivājñātaḥ kathaṃ jiṣṇuś cariṣyati
 25 imau ca siṃhasaṃkāśau bhrātarau sahitau śiśū
     nakulaḥ sahadevaś ca kathaṃ pārtha cariṣyataḥ
 26 puṇyakīrtī rājaputrī draupadī vīrasūr iyam
     viśrutā katham ajñātā kṛṣṇā pārtha cariśyati
 27 māṃ cāpi rājañ jānanti ākumāram imāḥ prajāḥ
     ajñātacaryāṃ paśyāmi meror iva nigūhanam
 28 tathaiva bahavo 'smābhī rāṣṭrebhyo vipravāsitāḥ
     rājāno rājaputrāś ca dhṛtarāṣṭram anuvratāḥ
 29 na hi te 'py upaśāmyanti nikṛtānāṃ nirākṛtāḥ
     avaśyaṃ tair nikartavyam asmākaṃ tatpriyaiṣibhiḥ
 30 te 'py asmāsu prayuñjīran pracchannān subahūñ janān
     ācakṣīraṃś ca no jñātvā tan naḥ syāt sumahad bhayam
 31 asmābhir uṣitāḥ samyag vane māsās trayodaśa
     parimāṇena tān paśya tāvataḥ parivatsarān
 32 asti māsaḥ pratinidhir yathā prāhur manīṣiṇaḥ
     pūtikān iva somasya tathedaṃ kriyatām iti
 33 atha vānaḍuhe rājan sādhave sādhu vāhine
     sauhitya dānād ekasmād enasaḥ pratimucyate
 34 tasmāc chatruvadhe rājan kriyatāṃ niścayas tvayā
     kṣatriyasya tu sarvasya nānyo dharmo 'sti saṃyugāt

 

 

SECTION XXXVI

Vaisampayana said, "Hearing those words of Bhima, Yudhishthira. the son of Kunti--tiger among men and slayer of all foes--began to sigh heavily, and reflect in silence. And he thought within himself, 'I have
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heard recited the duties of kings, also all truths about the duties of the different orders. He is said to observe those duties truly who keepeth them before his eyes, so as to regulate his conduct both in the present and the future. Knowing as I do the true course of virtue, which, however is so very difficult of being known, how can I forcibly grind virtue down like grinding the mountains of Meru? Having reflected so for a moment, and settled what he should do, he replied unto Bhima as follows without allowing him another word:
"O thou of mighty arms, it is even so as thou hast said. But, O thou foremost of speakers, listen now to another word I say. Whatever sinful deeds, O Bhima, one seeketh to achieve, depending on his courage alone, become always a source of pain. But, O thou of mighty arms, whatever is begun with deliberation, with well-directed prowess, with all appliances, and much previous thought, is seen to succeed. The gods themselves favour such designs. Hear from me something about what, proud of thy might, O Bhima, and led away by thy restlessness, thou thinkest should be immediately begun. Bhurisravas, Sala, the mighty Jarasandha, Bhishma, Drona, Karna, the mighty son of Drona, Dhritarashtra's sons--Duryodhana and others--so difficult of being vanquished, are all accomplished in arms and ever ready for battle with us. Those kings and chiefs of the earth also who have been injured by us, have all adopted the side of the Kauravas, and are bound by ties of affection to them. O Bharata, they are engaged in seeking the good of Duryodhana and not of us. With full treasures and aided by large forces, they will certainly strive their best in battle. All the officers also of the Kuru army together with their sons and relatives, have been honoured by Duryodhana with wealth and luxuries. Those heroes are also much regarded by Duryodhana. This is my certain conclusion that they will sacrifice their lives for Duryodhana in battle. Although the behaviour of Bhishma, Drona, and the illustrious Kripa, is the same towards us as towards them, yet, O thou of mighty arms, this is my certain conclusion that in order to pay off the royal favours they enjoy, they will throw their very lives, than which there is nothing dearer, in battle. All of them are masters of celestial weapons, and devoted to the practice of virtue. I think they are incapable of being vanquished even by gods led by Vasava himself. There is again amongst them that mighty warrior--Karna--impetuous, and ever wrathful, master of all weapons, and invincible, and encased in impenetrable mail. Without first vanquishing in battle all those foremost of men, unaided as thou art, how canst thou slay Duryodhana? O Vrikodara, I cannot sleep thinking of the lightness of hand of that Suta's son, who, I regard, is the foremost of all wielders of the bow!"
"Vaisampayana continued, "Hearing these words of Yudhishthira, the impetuous Bhima became alarmed, and forbore from speaking anything. And while the sons of Pandu were thus conversing with each other, there
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came to that spot the great ascetic Vyasa, the son of Satyavati. And as he came, the sons of Pandu worshipped him duly. Then that foremost of all speakers, addressing Yudhishthira, said, O, Yudhishthira, O thou of mighty arms, knowing by spiritual insight what is passing in thy heart, I have come to thee, O thou bull among men! The fear that is in thy heart, arising from Bhishma, and Drona, and Kripa, and Karna, and Drona's son, and prince Duryodhana, and Dussasana, I will dispell, O slayer of all foes, by means of an act enjoined by the ordinance. Hearing it from me, accomplish it thou with patience, and having accomplished it, O king, quell this fever of thine soon.'"
That foremost of speakers then, the son of Parasara, taking Yudhishthira to a corner, began to address him in words of deep import, saying, 'O best of the Bharatas, the time is come for thy prosperity, when, indeed Dhananjaya--that son of Pritha--will slay all thy foes in battle. Uttered by me and like unto success personified, accept from me this knowledge called Pratismriti that I impart to thee, knowing thou art capable of receiving it. Receiving it (from thee), Arjuna will be able to accomplish his desire. And let Arjuna, O son of Pandu, go unto Mahendra and Rudra, and Varuna, and Kuvera, and Yama, for receiving weapon from them. He is competent to behold the gods for his asceticism and prowess. He is even a Rishi of great energy, the friend of Narayana; ancient, eternal a god himself, invincible, ever successful, and knowing no deterioration. Of mighty arms, he will achieve mighty deeds, having obtained weapons from Indra, and Rudra, and the Lokapalas, O son of Kunti, think also of going from this to some other forest that may, O king, be fit for thy abode. To reside in one place for any length of time is scarcely pleasant. In thy case, it might also be productive of anxiety to the ascetics. And as thou maintainest numerous Brahmanas versed in the Vedas and the several branches thereof, continued residence here might exhaust the deer of this forest, and be destructive of the creepers and plants.'"
Vaisampayana continued, "Having addressed him thus, that illustrious and exalted ascetic Vyasa, of great wisdom, acquired with the mysteries of the world, then imparted unto the willing Yudhishthira the just, who had meanwhile purified himself, that foremost of sciences. And bidding farewell unto the son of Kunti, Vyasa disappeared then and there. The virtuous and intelligent Yudhishthira, however, having obtained that knowledge carefully retained it in his mind and always recited it on proper occasions. Glad of the advice given him by Vyasa, the son of Kunti then, leaving the wood Dwaitavana went to the forest of Kamyaka on the banks of the Saraswati. And, O king, numerous Brahmanas of ascetic merit and versed in the science of orthoepy and orthography, followed him like the Rishis following the chief of the celestials. Arrived at Kamyaka, those illustrious bulls amongst the Bharata took up their
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residence there along with their friends and attendants. And possessed of energy, those heroes, O king, lived there for some time, devoted to the exercise of the bow and hearing all the while the chanting of the Vedas. And they went about those woods every day in search of deer, armed with pure arrows. And they duly performed all the rites in honour of the Pitris, the celestials and the Brahmanas."

 

 

Book 3
Chapter 37

 

 

 

 

 1 [vai]
      bhīmasenavacaḥ śrutvā kuntīputro yudhiṣṭhiraḥ
      niḥśvasya puruṣavyāghraḥ saṃpradadhyau paraṃtapaḥ
  2 sa muhūrtam iva dhyātvā viniścityeti kṛtyatām
      bhīmasenam idaṃ vākyam apadāntaram abravīt
  3 evam etan mahābāho yathā vadasi bhārata
      idam anyat samādhatsva vākyaṃ me vākyakovida
  4 mahāpāpāni karmāṇi yāni kevalasāhasāt
      ārabhyante bhīmasena vyathante tāni bhārata
  5 sumantrite suvikrānte sukṛte suvicārite
      sidhyanty arthā mahābāho daivaṃ cātra pradakṣiṇam
  6 tvaṃ tu kevalacāpalyād baladarpocchritaḥ svayam
      ārabdhavyam idaṃ karma manyase śṛṇu tatra me
  7 bhūriśravāḥ śalaś caiva jalasaṃdhaś ca vīryavān
      bhīṣmo droṇaś ca karṇaś ca droṇaputraś ca vīryavān
  8 dhārtarāṣṭrā durādharṣā duryodhana purogamāḥ
      sarva eva kṛtāstrāś ca satataṃ cātatāyinaḥ
  9 rājānaḥ pārthivāś caiva ye 'smābhir upatāpitāḥ
      saṃśritāḥ kauravaṃ pakṣaṃ jātasnehāś ca sāṃpratam
  10 duryodhana hite yuktā na tathāsmāsu bhārata
     pūrṇakośā balopetāḥ prayatiṣyanti rakṣaṇe
 11 sarve kaurava sainyasya saputrāmātyasainikāḥ
     saṃvibhaktā hi mātrābhir bhogair api ca sarvaśaḥ
 12 duryodhanena te vīrā mānitāś ca viśeṣataḥ
     prāṇāṃs tyakṣyanti saṃgrāme iti me niścitā matiḥ
 13 samā yady api bhīṣmasya vṛttir asmāsu teṣu ca
     droṇasya ca mahābāho kṛpasya ca mahātmanaḥ
 14 avaśyaṃ rājapiṇḍas tair nirveśya iti me matiḥ
     tasmāt tyakṣyanti saṃgrāme prāṇān api sudustyajān
 15 sarve divyāstravidvāṃsaḥ sarve dharmaparāyaṇāḥ
     ajeyāś ceti me buddhir api devaiḥ savāsavaiḥ
 16 amarṣī nityasaṃhṛṣṭas tatra karṇo mahārathaḥ
     sarvāstravid anādhṛṣya abhedyakavacāvṛtaḥ
 17 anirjitya raṇe sarvān etān puruṣasattamān
     aśakyo hy asahāyena hantuṃ duryodhanas tvayā
 18 na nidrām adhigacchāmi cintayāno vṛkodara
     ati sarvān dhanur grāhān sūtaputrasya lāghavam
 19 etad vacanam ājñāya bhīmaseno 'tyamarṣaṇaḥ
     babhūva vimanās trasto na caivovāca kiṃ cana
 20 tayoḥ saṃvadator evaṃ tadā pāṇḍavayor dvayoḥ
     ājagāma mahāyogī vyāsaḥ satyavatī sutaḥ
 21 so 'bhigamya yathānyāyaṃ pāṇḍavaiḥ pratipūjitaḥ
     yudhiṣṭhiram idaṃ vākyam uvāca vadatāṃ varaḥ
 22 yudhiṣṭhira mahābāho vedmi te hṛdi mānasam
     manīṣayā tataḥ kṣipram āgato 'smi nararṣabha
 23 bhīṣmād droṇāt kṛpāt karṇād droṇaputrāc ca bhārata
     yat te bhayam amitraghna hṛdi saṃparivartate
 24 tat te 'haṃ nāśayiṣyāmi vidhidṛṣṭena hetunā
     tac chrutvā dhṛtim āsthāya karmaṇā pratipādaya
 25 tata ekāntam unnīya pārāśaryo yudhiṣṭhiram
     abravīd upapannārtham idaṃ vākyaviśāradaḥ
 26 śreyasas te paraḥ kālaḥ prāpto bharatasattama
     yenābhibhavitā śatrūn raṇe pārtho dhanaṃjayaḥ
 27 gṛhāṇemāṃ mayā proktāṃ siddhiṃ mūrtimatīm iva
     vidyāṃ pratismṛtiṃ nāma prapannāya bravīmi te
     yām avāpya mahābāhur arjunaḥ sādhayiṣyati
 28 astrahetor mahendraṃ ca rudraṃ caivābhigacchatu
     varuṇaṃ ca dhaneśaṃ ca dharmarājaṃ ca pāṇḍava
     śakto hy eṣa surān draṣṭuṃ tapasā vikrameṇa ca
 29 ṛṣir eṣa mahātejā nārāyaṇa sahāyavān
     purāṇaḥ śāśvato devo viṣṇor aṃśaḥ sanātanaḥ
 30 astrāṇīndrāc ca rudrāc ca lokapālebhya eva ca
     samādāya mahābāhur mahat karma kariṣyati
 31 vadād asmāc ca kaunteya vanam anyad vicintyatām
     nivāsārthāya yad yuktaṃ bhaved vaḥ pṛthivīpate
 32 ekatra ciravāso hi na prītijanano bhavet
     tāpasānāṃ ca śāntānāṃ bhaved udvega kārakaḥ
 33 mṛgāṇām upayogaś ca vīrud oṣadhisaṃkṣayaḥ
     vibharṣi hi bahūn viprān vedavedāṅgapāragān
 34 evam uktvā prapannāya śucaye bhagavān prabhuḥ
     provāca yogatattvajño yogavidyām anuttamām
 35 dharmarājñe tadā dhīmān vyāsaḥ satyavatī sutaḥ
     anujñāya ca kaunteyaṃ tatraivāntaradhīyata
 36 yudhiṣṭhiras tu dharmātmā tad brahma manasā yataḥ
     dhārayām āsa medhāvī kāle kāle samabbhyasan
 37 sa vyāsavākyamudito vanād dvaitavanāt tataḥ
     yayau sarasvatī tīre kāmyakaṃ nāma kānanam
 38 tam anvayur mahārāja śikṣā kṣaravidas tathā
     brāhmaṇās tapasā yuktā devendram ṛṣayo yathā
 39 tataḥ kāmyakam āsādya punas te bharatarṣabhāḥ
     nyaviśanta mahātmānaḥ sāmātyāḥ sapadānugāḥ
 40 tatra te nyavasan rājan kaṃ cit kālaṃ manasvinaḥ
     dhanurveda parā vīrā śṛṇvānā vedam uttamam
 41 caranto mṛgayāṃ nityaṃ śuddhair bāṇair mṛgārthinaḥ
     pitṛdaivataviprebhyo nirvapanto yathāvidhi

 

SECTION XXXVII

Vaisampayana said, "After some time, Yudhishthira the just, remembering the command of the Muni (Vyasa) and calling unto himself that bull among men--Arjuna--possessed of great wisdom, addressed him in private. Taking hold of Arjuna's hands, with a smiling face and in gentle accents, that chastiser of foes--the virtuous Yudhishthira--apparently after reflecting for a moment, spake these words in private unto Dhananjaya, 'O Bharata, the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and Karna, and Drona's son. They fully know all sorts of Brahma and celestial and human and Vayavya weapons, together with the modes of using and warding them off. All of them are conciliated and honoured and gratified by Dhritarashtra's son who behaveth unto them as one should behave unto his preceptor. Towards all his warriors Dhritarashtra's son behaveth with great affection; and all the chiefs honoured and gratified by him, seek his good in return. Thus honoured by him, they will not fail to put forth their might. The whole earth, besides, is now under Duryodhana's sway, with all the villages and towns, O son of Pritha, and all the seas and woods and mines! Thou alone art our sole refuge. On thee resteth a great burden. I shall, therefore, O chastiser of all foes, tell thee what thou art to do now. I have obtained a science from Krishna Dwaipayana. Used by thee, that science will expose the whole universe to thee. O child, attentively receive thou that science from me, and in due time (by its aid) attain thou the grace of the celestials. And, O bull of the Bharata race, devote thyself to fierce asceticism. Armed with the bow and sword, and cased in mail, betake thyself to austerities and good vows, and go thou northwards, O child, without giving way to anybody. O Dhananjaya, all celestial weapons are with Indra. The celestials, from fear of Vritra, imparted at the time all their might to Sakra. Gathered together in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will give thee all his weapons. Taking the bow set thou out this very day in order to behold Purandara."
Vaisampayana continued, "Having said this, the exalted Yudhishthira the just, imparted that science unto Arjuna. And the elder brother having
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communicated with due rites the knowledge unto his heroic brother, with speech and body and mind under perfect control, commanded him to depart. And at the command of Yudhishthira, the strong-armed Arjuna, taking up the Gandiva as also his inexhaustible quivers, and accoutred in mail and gauntlets and finger-protectors made of the skin of the guana, and having poured oblations into the fire and made the Brahmanas to utter benedictions after gifts, set out (from Kamyaka) with the objects of beholding Indra. And armed with the bow, the hero, at the time of setting out heaved a sigh and cast a look upwards for achieving the death of Dhritarashtra's sons. And beholding Kunti's son thus armed and about to set out, the Brahmanas and Siddhas and invisible spirits addressed him, saying, 'O son of Kunti, obtain thou soon what thou wishest.' And the Brahmanas, also uttering benedictions said, 'Achieve thou the object thou hast in view. Let victory be truly thine.' And beholding the heroic Arjuna, of thighs stout as the trunks of the Sala, about to set out taking away with him the hearts of all, Krishna addressed him saying, 'O thou strong-armed one, let all that Kunti had desired at thy birth, and let all that thou desirest, be accomplished, O Dhananjaya! Let no one amongst us be ever again born in the order of Kshatriyas. I always bow down unto the Brahmanas whose mode of living is mendicancy. This is my great grief that the wretch Duryodhana beholding me in the assembly of princes mockingly called me a cow! Besides this he told me in the midst of that assembly many other hard things. But the grief I experience at parting with thee is far greater than any I felt at those insults. Certainly, in thy absence, thy brothers will while away their waking hours in repeatedly talking of thy heroic deeds! If, however, O son of Pritha, thou stayest away for any length of time, we shall derive no pleasure from our enjoyments or from wealth. Nay, life itself will be distasteful to us. O son of Pritha, our weal, and woe, life and death, our kingdom and prosperity, are all dependent on thee. O Bharata, I bless thee, let success be thine. O sinless one, thy (present) task thou wilt be able to achieve even against powerful enemies. O thou of great strength, go thou to win success with speed. Let dangers be not thine. I bow to Dhatri and Vidhatri! I bless thee. Let prosperity be thine. And, O Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi, Saraswati, all protect thee on thy way, for thou ever worshippest thy elder brother and ever obeyest his commands. And, O bull of the Bharata race, I bow to the Vasus, the Rudras and Adityas, the Manilas, the Viswadevas, and the Sadhyas, for procuring thy welfare. And, O Bharata, be thou safe from all spirits of mischief belonging to the sky, the earth, and the heaven, and from such other spirits generally.'"
Vaisampayana continued, "Krishna, the daughter of Yajnasena, having uttered these benedictions, ceased. The strong-armed son of Pandu then, having walked round his brothers and round Dhaumya also, and taking
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up his handsome bow, set out. And all creatures began to leave the way that Arjuna of great energy and prowess, urged by the desire of beholding Indra, took. And that slayer of foes passed over many mountains inhabited by ascetics, and then reached the sacred Himavat, the resort of the celestials. And the high-souled one reached the sacred mountain in one day, for like the winds he was gifted with the speed of the mind, in consequence of his ascetic austerities. And having crossed the Himavat, as also the Gandhamadana, he passed over many uneven and dangerous spots, walking night and day without fatigue. And having reached Indrakila, Dhananjaya stopped for a moment. And then he heard a voice in the skies, saying, 'Stop!' And hearing that voice, the son of Pandu cast his glances all around. And Arjuna, capable of using his left hand with skill equal to that of his right hand, then beheld before him an ascetic under the shade of a tree, blazing with Brahma brilliancy, of a tawny colour, with matted locks, and thin. And the mighty ascetic, beholding Arjuna stop at t at place, addressed him, saying, 'Who art thou, O child, arrived hither with bow and arrows, and cased in mail and accoutred in scabbard and gauntlet, and (evidently) wedded to the customs of the Kshatriya? There is no need of weapons here. This is the abode of peaceful Brahmanas devoted to ascetic austerities without anger or joy. There is no use for the bow here, for there is no dispute in this place of any kind. Therefore throw away, O child, this bow of thine. Thou hast obtained a pure state of life by coming here. O hero, there is no man who is like thee in energy and prowess.' That Brahmana thus addressed Arjuna, with a smiling face, repeatedly. But he succeeded not in moving Arjuna, firmly devoted to his purpose. The regenerate one, glad at heart, smilingly addressed Arjuna once more, saying, 'O slayer of foes, blest be thou! I am Sakra: ask thou the boon thou desirest.' Thus addressed, that perpetuator of the Kuru race, the heroic Dhananjaya bending his head and joining his hands, replied unto him of a thousand eyes, saying, 'Even this is the object of my wishes; grant me this boon, O illustrious one. I desire to learn from thee all the weapons.' The chief of the celestials then, smiling, replied unto him cheerfully, saying, 'O Dhananjaya, when thou hast reached this region, what need is there of weapons? Thou hast already obtained a pure state of life. Ask thou for the regions of bliss that thou desirest.' Thus addressed, Dhananjaya replied unto him o a thousand eyes, saying, 'I desire not regions of bliss, nor objects of enjoyment, nor the state of a celestial; what is this talk about happiness? O chief of the celestials, I do not desire the prosperity of all the gods. Having left my brothers behind me in the forest, and without avenging myself on the foe, shall I incur the opprobrium for all ages of all the world." Thus addressed, the slayer of Vritra, worshipped of the worlds, consoling him with gentle words, spare unto the son of Pandu, saying, 'When thou art able to behold the three-eyed
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trident-bearing Siva, the lord of all creatures, it is then, O child, that I will give thee all the celestial weapons. Therefore, strive thou to obtain the sight of the highest of the gods; for it is only after thou hast seen him. O son of Kunti, that thou will obtain all thy wishes.' Having spoken thus unto Phalguna, Sakra disappeared then and there, and Arjuna, devoting himself to asceticism, remained at that spot."

 

 

Book 3
Chapter 38

 

 

 

1 [vai]
      kasya cit tv atha kālasya dharmarājo yudhiṣṭhiraḥ
      saṃsmṛtya munisaṃdeśam idaṃ vacanam abravīt
  2 vivikte viditaprajñam arjunaṃ bharatarṣabham
      sāntvapūrvaṃ smitaṃ kṛtvā pāṇinā parisaṃspṛśan
  3 sa muhūrtam iva dhyātvā vanavāsam ariṃdamaḥ
      dhanaṃjayaṃ dharmarājo rahasīdam uvāca ha
  4 bhīṣme droṇe kṛpe karṇe droṇaputre ca bhārata
      dhanurvedaś catuṣpāda eteṣv adya pratiṣṭhitaḥ
  5 brāhmaṃ daivam āsuraṃ ca saprayoga cikitsitam
      sarvāstrāṇāṃ prayogaṃ ca te 'bhijānanti kṛtsnaśaḥ
  6 te sarve dhṛtarāṣṭrasya putreṇa parisāntvitāḥ
      saṃvibhaktāś ca tuṣṭāś ca guruvat teṣu vartate
  7 sarvayodheṣu caivāsya sadā vṛttir anuttamā
      śaktiṃ na hāpayiṣyanti te kāle pratipūjitāḥ
  8 adya ceyaṃ mahīkṛtsnā duryodhana vaśānugā
      tvayi vyapāśrayo 'smākaṃ tvayi bhāraḥ samāhitaḥ
      tatra kṛtyaṃ prapaśyāmi prāptakālam ariṃdama
  9 kṛṣṇadvaipāyanāt tāta gṛhītopaniṣan mayā
      tayā prayuktayā samyag jagat sarvaṃ prakāśate
      tena tvaṃ brahmaṇā tāta saṃyuktaḥ susamāhitaḥ
  10 devatānāṃ yathākālaṃ prasādaṃ pratipālaya
     tapasā yojayātmānam ugreṇa bharatarṣabha
 11 dhanuṣmān kavacī khadgī muniḥ sārasamanvitaḥ
     na kasya cid dadan mārgaṃ gaccha tātottarāṃ diśam
     indre hy astrāṇi divyāni samastāni dhanaṃjaya
 12 vṛtrād bhītais tadā devair balam indre samarpitam
     tāny ekasthāni sarvāṇi tatas tvaṃ pratipatsyase
 13 śakram eva prapadyasva sa te 'strāṇi pradāsyati
     dīkṣito 'dyaiva gaccha tvaṃ draṣṭuṃ devaṃ puraṃdaram
 14 evam uktvā dharmarājas tam adhyāpayata prabhuḥ
     dīkṣitaṃ vidhinā tena yatavākkāyamānasam
     anujajñe tato vīraṃ bhrātā bhrātaram agrajaḥ
 15 nideśād dharmarājasya draṣṭuṃ devaṃ puraṃdaram
     dhanur gāṇḍīvam ādāya tathākṣayyau maheṣudhī
 16 kavacī satala trāṇo baddhagodhāṅguli travān
     hutvāgniṃ brāhmaṇān niṣkaiḥ svasti vācya mahābhujaḥ
 17 prātiṣṭhata mahābāhuḥ pragṛhītaśarāsanaḥ
     vadhāya dhārtarāṣṭrāṇāṃ niḥśvasyordhvam udīkṣya ca
 18 taṃ dṛṣṭvā tatra kaunteyaṃ pragṛhītaśarāsanam
     abruvan brāhmaṇāḥ siddhā bhūtāny antarhitāni ca
     kṣipraṃ prāpnuhi kaunteya manasā yad yad icchasi
 19 taṃ siṃham iva gacchantaṃ śālaskandhorum arjunam
     manāṃsy ādāya sarveṣāṃ kṛṭṇā vacanam abravīt
 20 yat te kuntī mahābāho jātasyaicchad dhanaṃjaya
     tat te 'stu sarvaṃ kaunteya yāthā ca svayam icchasi
 21 māsmākaṃ kṣatriyakule janma kaś cid avāpnuyāt
     brāhmaṇebhyo namo nityaṃ yeṣāṃ yuddhe na jīvikā
 22 nūnaṃ te bhrātaraḥ sarve tvat kathābhiḥ prajāgare
     raṃsyante vīrakarmāṇi kīrtayantaḥ punaḥ punaḥ
 23 naiva naḥ pārtha bhogeṣu na dhane nota jīvite
     tuṣṭir buddhir bhavitrī vā tvayi dīrghapravāsini
 24 tvayi naḥ pārtha sarveṣāṃ sukhaduḥkhe samāhite
     jīvitaṃ maraṇaṃ caiva rājyam aiśvaryam eva ca
     āpṛṣṭo me 'si kaunteya svasti prāpnuhi pāṇḍava
 25 namo dhātre vidhātre ca svasti gaccha hy anāmayam
     svasti te 'sv āntarikṣebhyaḥ pārthivebhyaś ca bhārata
     divyebhyaś caiva bhūtebhyo ye cānye paripanthinaḥ
 26 tataḥ pradakṣiṇaṃ kṛtvā bhrātṝn dhaumyaṃ ca pāṇḍavaḥ
     prātiṣṭhata mahābāhuḥ pragṛhya ruciraṃ dhanuḥ
 27 tasya mārgād apākrāman sarvabhūtāni gacchataḥ
     yuktasyaindreṇa yogena parākrāntasya śuṣmiṇaḥ
 28 so 'gacchat parvataṃ puṇyam ekāhnaiva mahāmanāḥ
     manojava gatir bhūtvā yogayukto yathānilaḥ
 29 himavantam atikramya gandhamādanam eva ca
     atyakrāmat sa durgāṇi divārātram atandritaḥ
 30 indra kīlaṃ samāsādya tato 'tiṣṭhad dhanaṃjayaḥ
     antarikṣe hi śuśrāva tiṣṭheti sa vacas tadā
 31 tato 'paśyat savyasācī vṛkṣamūle tapasvinam
     brāhmyā śriyā dīpyamānaṃ piṅgalaṃ jaṭilaṃ kṛśam
 32 so 'bravīd arjunaṃ tatra sthitaṃ dṛṣṭvā mahātapāḥ
     kas tvaṃ tāteha saṃprāpto dhanuṣmān kavacī śarī
     nibaddhāsi talatrāṇaḥ kṣatradharmam anuvrataḥ
 33 neha śastreṇa kartavyaṃ śāntānām ayam ālayaḥ
     vinītakrodhaharṣāṇāṃ brāhmaṇānāṃ tapasvinām
 34 nehāsti dhanuṣā kāryaṃ na saṃgrāmeṇa karhi cit
     nikṣipaitad dhanus tāta prāpto 'si paramāṃ gatim
 35 ity anantaujasaṃ vīraṃ yathā cānyaṃ pṛthagjanam
     tathā vācanm athābhīkṣṇaṃ brāhmaṇo 'rjunam abravīt
     na cainaṃ cālayām āsa dhairyāt sudṛḍha niścayam
 36 tam uvāca tataḥ prītaḥ sa dvijaḥ prahasann iva
     varaṃ vṛṇīṣva bhadraṃ te śakro 'ham arisūdanaḥ
 37 evam uktaḥ pratyuvāca sahasrākṣaṃ dhanaṃjayaḥ
     prāñjaliḥ praṇato bhūtvā śūraḥ kulakulodvahaḥ
 38 īpsito hy eṣa me kāmo varaṃ cainaṃ prayaccha me
     tvatto 'dya bhagavann astraṃ kṛtsnam icchāmi veditum
 39 pratyuvāca mahendras taṃ prītātmā prahasann iva
     iha prāptasya kiṃ kāryam astrais tava dhanaṃjaya
     kāmān vṛṇīṣva lokāṃś ca prāpto 'si paramāṃ gatim
 40 evam uktaḥ pratyuvāca sahasrākṣaṃ dhanaṃjayaḥ
     na lokān na punaḥ kāmān na devatvaṃ kutaḥ sukham
 41 na ca sarvāmaraiśvaryaṃ kāmaye tridaśādhipa
     bhrātṝṃs tān vipine tyaktvā vairam apratiyātya ca
     akīrtiṃ sarvalokeṣu gaccheyaṃ śāśvatīḥ samāḥ
 42 evam uktaḥ pratyuvāca vṛtrahā pāṇḍunandanam
     sāntvayañ ślakṣṇayā vācā sarvalokanamaskṛtaḥ
 43 yadā drakṣyasi bhūteśaṃ tryakṣaṃ śūladharaṃ śivam
     tadā dātāsmi te tāta divyāny astrāṇi sarvaśaḥ
 44 kriyatāṃ darśane yatno devasya parameṣṭhinaḥ
     darśanāt tasya kaunteya saṃsiddhaḥ svargam eṣyasi
 45 ity uktvā phalgunaṃ śakro jagāmādarśanaṃ tataḥ
     arjuno 'py atha tatraiva tasthau yogasamanvitaḥ

 

SECTION XXXVIII

(Kairata Parva)

Janemejaya said, "O illustrious one, I desire to hear in detail the history of the acquisition of weapons by Arjuna of spotless deeds. O tell me how that tiger among men, Dhananjaya, of mighty arms and possessed of great energy, entered that solitary forest without fear. And, O thou foremost of those acquainted with the Veda, what also did Arjuna do while dwelling there? How also were the illustrious Sthanu and the chief of the celestials gratified by him? O thou best of regenerate ones, I desire to hear all this under thy favour. Thou art omniscient; thou knowest all about the gods and all about men. O Brahmana, the battle that took place of old between Arjuna--that foremost of smiters never defeated in battle--and Bhava was highly extraordinary and without parallel. It maketh one's hair stand on end to hear of it. Even the hearts of those lions among men--the brave sons of Pritha--trembled in consequence of wonder and joy and a sense of their own inferiority. O tell me in full what else Arjuna, did I do not see even the most trivial thing to Jishnu that is censurable. Therefore, recite to me in full the history of that hero."
Vaisampayana said, "O tiger among Kurus, I shall recite to thee that narration, excellent and extensive and unrivalled, in connection with the illustrious hero. O sinless one, hear in detail the particulars about Arjuna's meeting with the three-eyed god of gods, and his contact with the illustrious god's person!
"At Yudhishthira's command, Dhananjaya of immeasurable prowess set out (from Kamyaka) to obtain a sight of Sakra, the chief of the celestials and of Sankara, the god of gods. And the strong-armed Arjuna of great might set out armed with his celestial bow and a sword with golden hilt, for the success of the object he had in view, northwards, towards the summit of the Himavat. And, O king, that first of all warriors in the three worlds, the son of Indra, with a calm mind, and firmly adhering to his purpose, then devoted himself, without the loss of any time, to ascetic austerities. And he entered, all alone, that terrible forest abounding with
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thorny plants and trees and flowers and fruits of various kinds, and inhabited by winged creatures of various species, and swarming with animals of diverse kinds, and resorted to by Siddhas and Charanas. And when the son of Kunti entered that forest destitute of human beings, sounds of conchs and drums began to be heard in the heavens. And a thick shower of flowers fell upon the earth, and the clouds spreading over the firmament caused a thick shade. Passing over those difficult and woody regions at the foot of the great mountains, Arjuna soon reached the breast of the Himavat; and staying there for sometime began to shine in his brilliancy. And he beheld there numerous trees with expanding verdure, resounding with the melodious notes of winged warblers. And he saw there rivers with currents of the lapis lazuli, broken by the fierce eddies here and there, and echoing with the notes of swans and ducks and cranes. And the banks of those rivers resounded with the mellifluous strains of the male Kokilas and the notes of peacocks and cranes. And the mighty warrior, beholding those rivers of sacred and pure and delicious water and their charming banks, became highly delighted. And the delighted Arjuna of fierce energy and high soul then devoted himself to rigid austerities in that delightful and woody region. Clad in rags made of grass and furnished with a black deerskin and a stick, he commenced to eat withered leaves fallen upon the ground. And he passed the first month, by eating fruits at the interval of three nights; and the second by eating at the interval of the six nights; and the third by eating at the interval of a fortnight. When the fourth month came, that best of the Bharatas--the strong-armed son of Pandu--began to subsist on air alone. With arms upraised and leaning upon nothing and standing on the tips of his toes, he continued his austerities. And the illustrious hero's locks, in consequence of frequent bathing took the hue of lightning or the lotus. Then all the great Rishis went together unto the god of the Pinaka for representing unto him about the fierce asceticism of Pritha's son. And bowing unto that god of gods, they informed him of Arjuna's austerities saying, 'This son of pritha possessed of great energy is engaged in the most difficult of ascetic austerities on the breast of the Himavat. Heated with his asceticism, the earth is smoking all round, O god of gods. We do not know what his object is for which he is engaged in these austerities. He, however, is causing us pain. It behoveth thee to prevent him!' Hearing these words of those munis with souls under perfect control, the lord of all creatures--the husband of Uma said, 'It behoveth you not to indulge in any grief on account of Phalguna! Return ye all cheerfully and with alacrity to the places whence ye have come. I know the desire that is in Arjuna's heart. His wish is not for heaven, nor for prosperity, nor for long life. And I will accomplish, even, this day, all that is desired by him.'"
Vaisampayana continued, "The truth-speaking Rishis, having heard
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these words of Mahadeva, became delighted, and returned to their respective abodes."

 

 

Book 3
Chapter 39

 

 

 

 1 [j]
      bhagavañ śrotum icchāmi pārthasyākliṣṭa karmaṇaḥ
      vistareṇa kathām etāṃ yathāstrāṇy upalabdhavān
  2 kathaṃ sa puruṣavyāghro dīrghabāhur dhanaṃjayaḥ
      vanaṃ praviṣṭas tejasvī nirmanuṣyam abhītavat
  3 kiṃ ca tena kṛtaṃ tatra vasatā brahmavittama
      kathaṃ ca bhagavān sthāṇur devarājaś ca toṣitaḥ
  4 etad icchāmy ahaṃ śrotuṃ tvatprasādād dvijottama
      tvaṃ hi sarvajña divyaṃ ca mānuṣaṃ caiva vettha ha
  5 atyadbhutaṃ mahāprājña romaharṣaṇam arjunaḥ
      bhavena saha saṃgrāmaṃ cakārāpratimaṃ kila
      purā praharatāṃ śreṣṭhaḥ saṃgrāmeṣv aparājitaḥ
  6 yac chrutvā narasiṃhānāṃ dainyaharṣātivismayāt
      śūrāṇām api pārthānāṃ hṛdayāni cakampire
  7 yad yac ca kṛtavān anyat pārthas tad akhilaṃ vada
      na hy asya ninditaṃ jiṣṇoḥ susūkṣmam api lakṣaye
      caritaṃ tasya śūrasya tan me sarvaṃ prakīrtaya
  8 [vai]
      kathayiṣyāmi te tāta kathām etāṃ mahātmanaḥ
      divyāṃ kaurava śārdūlamahatīm adbhutopamām
  9 gātrasaṃsparśa saṃbandhaṃ tryambakeṇa sahānagha
      pārthasya devadevena śṛṇu samyak samāgamam
  10 yudhiṣṭhira niyogāt sa jagāmāmita vikramaḥ
     śakraṃ sureśvaraṃ draṣṭuṃ devadevaṃ ca śaṃkaram
 11 divyaṃ tad dhanur ādāya khaḍgaṃ ca puruṣarṣabhaḥ
     mahābalo mahābāhur arjunaḥ kāryasiddhaye
     diśaṃ hy udīcīṃ kauravyo himavacchikharaṃ prati
 12 aindriḥ sthiramanā rājan sarvalokamahārathaḥ
     tvarayā parayā yuktas tapase dhṛtaniścayaḥ
     vanaṃ kaṇṭakitaṃ ghoram eka evānvapadyata
 13 nānāpuṣpaphalopetaṃ nānāpakṣiniṣevitam
     nānāmṛgagaṇākīrṇaṃ siddhacāraṇasevitam
 14 tataḥ prayāte kaunteya vanaṃ mānuṣavarjitam
     śaṅkhānāṃ paṭahānāṃ ca śabdaḥ samabhavad divi
 15 puṣpavarṣaṃ ca sumahan nipapāta mahītale
     meghajālaṃ ca vitataṃ chādayām āsa sarvataḥ
 16 atītya vanadurgāṇi saṃnikarṣe mahāgireḥ
     śuśubhe himavatpṛṣṭhe vasamāno 'rjunas tadā
 17 tatrāpaśyad drumān phullān vihagair valgu nāditān
     nadīś ca bahulāvartā nīlavaiḍūrya saṃnibhāḥ
 18 haṃsakāraṇḍavodgītāḥ sārasābhirutās tathā
     puṃskokila rutāś caiva krauñcabarhiṇa nāditāḥ
 19 manoharavanopetās tasminn atiratho 'rjunaḥ
     puṇyaśītāmala jalāḥ paśyan prītamanābhavat
 20 ramaṇīye vanoddeśe ramamāṇo 'rjunas tadā
     tapasy ugre vartamāna ugratejā mahāmanāḥ
 21 darbhacīraṃ nivasyātha daṇḍājina vibhūṣitaḥ
     pūrṇe pūrṇe trirātre tu māsam ekaṃ phalāśanaḥ
     dviguṇenaiva kālena dvitīyaṃ māsam atyagāt
 22 tṛtīyam api māsaṃ sa pakṣeṇāhāram ācaran
     śīrṇaṃ ca patitaṃ bhūmau parṇaṃ samupayuktavān
 23 caturthe tv atha saṃprāpte māsi pūrṇe tataḥ param
     vāyubhakṣo mahābāhur abhavat pāṇḍunandanaḥ
     ūrdhvabāhur nirālambaḥ pādāṅguṣṭhāgraviṣṭhitaḥ
 24 sadopasparśanāc cāsya babhūvur amitaujasaḥ
     vidyud ambho ruhanibhā jaṭās tasya mahātmanaḥ
 25 tato maharṣayaḥ sarve jagmur devaṃ pinākinam
     śitikaṇṭhaṃ mahābhāgaṃ praṇipatya prasādya ca
     sarve nivedayām āsuḥ karma tat phalgunasya ha
 26 eṣa pārtho mahātejā himavatpṛṣṭham āśritaḥ
     ugre tapasi duṣpāre sthito dhūmāyayan diśaḥ
 27 tasya deveśa na vayaṃ vidmaḥ sarve cikīrṣitam
     saṃtāpayati naḥ sarvān asau sādhu nivāryatām
 28 [maheṣvara]
     śīghraṃ gacchata saṃhṛṣṭā yathāgatam atandritāḥ
     aham asya vijānāmi saṃkalpaṃ manasi sthitam
 29 nāsya svargaspṛhā kā cin naiśvaryasya na cāyuṣaḥ
     yat tv asya kāṅkṣitaṃ sarvaṃ tat kariṣye 'ham adya vai
 30 [vai]
     te śrutva śarva vacanam ṛṣayaḥ satyavādinaḥ
     prahṛṣṭamanaso jagmur yathā svaṃ punar āśramān

 

 

 

SECTION XXXIX

Vaisampayana said, "After all those illustrious ascetics had gone away, that wielder of the Pinaka and cleanser of all sins--the illustrious Hara--assuming the form of a Kirata resplendent as a golden tree, and with a huge and stalwart form like a second Meru, and taking up a hand some bow and a number of arrows resembling snakes of virulent poison, and looking like an embodiment of fire, came quickly down on the breast of Himavat. And the handsome god of gods was accompanied by Uma in the guise of a Kirata woman, and also by a swarm of merry spirits of various forms and attire, and by thousands of women in the form and attire of Kiratas. And, O king, that region suddenly blazed up in beauty, in consequence of the arrival of the god of gods in such company. And soon enough a solemn stillness pervaded the place. The sounds of springs, and water-courses, and of birds suddenly ceased. And as the god of gods approached Pritha's son of blameless deeds, he beheld a wonderful sight, even that of a Danava named Muka, seeking, in the form of a boar, to slay Arjuna. Phalguna, at the sight of the enemy seeking to slay him, took up the Gandiva and a number of arrows resembling snakes of virulent poison. And stringing his bow and filling the air with its twang, he addressed the boar and said, 'I have come here but done thee no injury. As thou seekest to slay me, I shall certainly send thee to the abode of Yama.' And beholding that firm wielder of the bow--Phalguna--about to slay the boar, Sankara in the guise of a Kirata suddenly bade him stop saying, 'The boar like the mountain of Indrakila in hue hath been aimed at by me first'; Phalguna, however, disregarding these words, struck the boar. The Kirata also blazing splendour, let fly an arrow like flaming fire and resembling the thunderbolt at the same object. And the arrows thus shot by both fell at the same instant of time upon the wide body of Muka, hard as adamant. And the two shafts fell upon the boar with a loud sound, even like that of Indra's thunderbolt and the thunder of the clouds falling together upon the breast of a mountain. And Muka, thus struck by two shafts which produced numerous arrows resembling snakes of blazing mouths, yielded up his life, assuming once more his terrible Rakshasa form. Jishnu--that slayer of foes--then beheld before him that person, of form blazing as god, and attired in the dress of a Kirata and accompanied by many women. And beholding him, the son of Kunti with a joyous heart addressed him smilingly and said,
p. 87
[paragraph continues] 'Who art thou that thus wanderest in these solitary woods, surrounded by women? thou of the splendour of gold, art thou not afraid of this terrible forest? Why, again, didst thou shoot the boar that was first aimed at by me? This Rakshasa that came hither, listlessly or with the object, of slaying me, had been first aimed at by me. Thou shalt not, therefore, escape from me with life. Thy behaviour towards me is not consistent with the customs of the chase. Therefore, O mountaineer, I will take thy life.' Thus addressed by the son of Pandu, the Kirata, smiling replied unto his capable of wielding the bow with his left hand, in soft words, saying, 'O hero, thou needst not be anxious on my account. This forest land is proper abode for us who always dwell in the woods. Respecting thyself, however, I may inquire, why thou hast selected thy abode here amid such difficulties. We, O ascetic, have our habitation in these woods abounding in animals of all kinds. Why dost thou, so delicate and brought up in luxury and possessed of the splendour of fire, dwell alone in such a solitary region?' Arjuna said, 'Depending on the Gandiva and arrows blazing like fire, I live in this great forest, like a second Pavaki. Thou hast seen how this monster--this terrible Rakshasa--that came hither in the form of an animal, hath been slain by me.' The Kirata replied, 'This Rakshasa, first struck with the shot from my bow, was killed and sent to the regions of Yama by me. He was first aimed at by me. And it is with my shot that he has been deprived of life. Proud of thy strength, it behoveth thee not to impute thy own fault to others. Thou art thyself in fault, O wretch, and, therefore, shalt not escape from me with life. Stay thou: I will shoot at thee shafts like thunderbolts. Strive thou also and shoot, to the best of thy power, thy arrows at me.' Hearing these words of the Kirata, Arjuna became angry, and attacked him with arrows. The Kirata, however, with a glad heart received all those shafts upon himself, repeatedly saying, 'Wretch, wretch, shoot thou best arrows capable of piercing into the very vitals.' Thus addressed, Arjuna, began to shower his arrows on him. Both of them then became angry and, engaging in fierce conflict, began to shoot at each other showers of arrows, each resembling a snake of virulent poison. And Arjuna rained a perfect shower of arrows on the Kirata, Sankara, however, bore that downpour on him with a cheerful heart. But the wielder of the Pinaka, having borne that shower of arrows for a moment, stood unwounded, immovable like a hill. Dhananjaya, beholding his arrowy shower become futile, wondered exceedingly, repeatedly saying, 'Excellent! Excellent! Alas, this mountaineer of delicate limbs, dwelling on the heights of the Himavat, beareth, without wavering, the shafts shot from the Gandiva! Who is he? Is he Rudra himself, or some other god, or a Yaksha, or an Asura? The gods sometimes do descend on the heights of the Himavat. Except the god who wieldeth the Pinaka, there is none rise that can bear the impetuosity of the thousands of arrows shot by
p. 88
me from the Gandiva. Whether he is a god or a Yaksha, in fact, anybody except Rudra, I shall soon send him, with my shafts, to the regions of Yama.' Thus thinking, Arjuna, with a cheerful heart, began, O king, to shoot arrows by hundreds, resembling in splendour the rays of the sun. That downpour of shafts, however, the illustrious Creator of the worlds--the wielder of the trident--bore with a glad heart, like a mountain bearing a shower of rocks. Soon, however, the arrows of Phalguna were exhausted. And noticing this fact, Arjuna became greatly alarmed. And the son of Pandu then began to think of the illustrious god Agni who had before, during the burning of the Khandava, given him a couple of inexhaustible quivers. And he began to think, 'Alas, my arrows are all exhausted. What shall I shoot now from my bow? Who is this person that swalloweth my arrows? Slaying him with the end of my bow, as elephants are killed with lances, I shall send him to the domains of the mace-bearing Yama.' The illustrious Arjuna then, taking up his bow and dragging the Kirata with his bow-string, struck him some fierce blows that descended like thunderbolts. When, however, that slayer of hostile heroes--the son of Kunti--commenced the conflict with the end of the bow, the mountaineer snatched from his hands that celestial bow. And beholding his bow snatched from him, Arjuna took up his sword, and wishing to end the conflict, rushed at his foe. And then the Kuru prince, with the whole might of his arms, struck that sharp weapon upon the head of the Kirata, a weapon that was incapable of being resisted even by solid rocks. But that first of swords, at touch of the Kirata's crown, broke into pieces. Phalguna then commenced the conflict with trees and stones. The illustrious god in the form of the huge-bodied Kirata, however, bore that shower of trees and rocks with patience. The mighty son of Pritha then, his mouth smoking with wrath, struck the invincible god in the form of a Kirata, with hi clenched fists, blows that descended like thunderbolts. The god in the Kirata form returned Phalguna's blows with fierce blows resembling the thunderbolts of Indra. And in consequence of that conflict of blows between the son of Pandu and the Kirata, there arose in that place loud and frightful sounds. That terrible conflict of blows, resembling the conflict of yore between Vritra and Vasava, lasted but for a moment. The mighty Jishnu clasping the Kirata began to press him with his breast, but the Kirata, possessed of great strength pressed the insensible son of Pandu with force. And in consequence of the pressure of their arms and of their breasts, their bodies began to emit smoke like charcoal in fire. The great god then, smiting the already smitten son of Pandu, and attacking him in anger with his full might, deprived him of his senses. Then, O Bharata, Phalguna, thus pressed by the god of the gods, with limbs, besides, bruised and mangled, became incapable of motion and was almost reduced to a ball of flesh. And struck by the
p. 89
illustrious god, he became breathless and, falling down on earth without power of moving, looked like one that was dead. Soon, however, he regained consciousness, and, rising from his prostrate position, with body covered with blood, became filled with grief. Mentally prostrating himself before the gracious god of gods, and making a clay image of that deity, he worshipped it, with offerings of floral garlands. Beholding, however, the garland that he had offered to the clay image of Bhava, decking the crown of the Kirata, that best of Pandu's sons became filled with joy and regained his ease. And he prostrated himself thereupon at the feet of Bhava, and the god also was pleased with him. And Hara, beholding the wonder of Arjuna and seeing that his body had been emaciated with ascetic austerities, spake unto him in a voice deep as the roaring of the clouds, saying, 'O Phalguna, I have been pleased with thee for thy act is without a parallel. There is no Kshatriya who is equal to thee in courage, and patience. And, O sinless one, thy strength and prowess are almost equal to mine. O mighty-armed one, I have been pleased with thee. Behold me, O bull of the Bharata race! O large-eyed one! I will grant thee eyes (to see me in my true form). Thou wert a Rishi before. Thou wilt vanquish all thy foes, even the dwellers of heaven; I will as I have been pleased with thee, grant thee an irresistible weapon. Soon shall thou be able to wield that weapon of mine."
Vaisampayana continued, "Phalguna then beheld him--Mahadeva--that god of blazing splendour-that wielder of the Pinaka-that one who had his abode on the mountains (of Kailasa)--accompanied by Uma. Bending down on his knee and bowing with his head, that conqueror of hostile cities-the son of Pritha-worshipped Hara and inclined him to grace. And Arjuna said, 'O Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know thee as the Cause of all causes. O thou of three eyes, O lord of all! Thou art the refuge of all the gods! This universe hath sprung from thee. Thou art incapable of being vanquished by the three worlds of the celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy forehead. O Sarva, O thou that rainest objects of desire, O bearer of the trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator of all, I bow to thee. O lord of all created things, I worship thee to obtain thy grace. Thou art the lord of the Ganas, the source of universal blessing, the Cause of the causes of the universe. Thou art beyond the foremost of male beings, thou art the highest, thou art the subtlest, O Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was even to obtain a sight of thyself that I came to this great mountain, which is dear to thee and which is the excellent abode of ascetics. Thou art worshipped of all
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worlds. O lord, I worship thee to obtain thy grace. Let not this rashness of mine be regarded as a fault--this combat in which I was engaged with thee from ignorance. O Sankara, I seek thy protection. Pardon me all I have done."
Vaisampayana continued, "Endued with great might, the god whose sign was the bull, taking into his the handsome hands of Arjuna, smilingly replied unto him, saying, 'I have pardoned thee. And the illustrious Hara, cheerfully clasping Arjuna with his arms, once more consoling Arjuna said as follows."

 

 

 

Book 3
Chapter 40

 

 

 1 [vai]
      gateṣu teṣu sarveṣu tapasviṣu mahātmasu
      pināka pāṇir bhagavān sarvapāpaharo haraḥ
  2 kairātaṃ veṣam āsthāya kāñcanadruma saṃnibham
      vibhrājamāno vapuṣā girir merur ivāparaḥ
  3 śrīmad dhanur upādāya śarāṃś cāśīviṣopamān
      niṣpapāta mahārciṣmān dahan kakṣam ivānalaḥ
  4 devyā sahomayā śrīmān samānavrataveṣayā
      nānāveṣadharair hṛṣṭair bhūtair anugatas tadā
  5 kirāta veṣapracchannaḥ strībhiś cānu sahasraśaḥ
      aśobhata tadā rājan sa devo 'tīva bhārata
  6 kṣaṇena tad vanaṃ sarvaṃ niḥśabdam abhavat tadā
      nādaḥ prasravaṇānāṃ ca pakṣiṇāṃ cāpy upāramat
  7 sa saṃnikarṇam āgamya pārthasyākliṣṭa karmaṇaḥ
      mūkaṃ nāma diteḥ putraṃ dadarśādbhutadarśanam
  8 vārāhaṃ rūpam āsthāya tarkayantam ivārjunam
      hantuṃ paramaduṣṭātmā tam uvācātha phalgunaḥ
  9 gāṇḍīvaṃ dhanur ādāya śarāṃś cāśīviṣopamān
      sajyaṃ dhanurvaraṃ kṛtvā jyāghoṣeṇa ninādayan
  10 yan māṃ prārthayase hantum anāgasam ihāgatam
     tasmāt tvāṃ pūrvam evāhaṃ neṣyāmi yamasādanam
 11 taṃ dṛṣṭvā prahariṣyantaṃ phalgunaṃ dṛṣṭha dhanvvinam
     kirāta rūpī sahasā vārayām āsa śaṃkaraḥ
 12 mayaiṣa prārthitaḥ pūrvaṃ nīlameghasamaprabhaḥ
     anādṛtyaiva tad vākyaṃ prajahārātha phalgunaḥ
 13 kirātaś ca samaṃ tasminn ekalakṣye mahādyutiḥ
     pramumocāśani prakhyaṃ śaram agniśikhopamam
 14 tau muktau sāyakau tābhyāṃ samaṃ tatra nipetatuḥ
     mūkasya gātre vistīrṇe śailasaṃhanane tadā
 15 yathāśaniviniṣpeṣo vajrasyeva ca parvate
     tathā tayoḥ saṃnipātaḥ śarayor abhavat tadā
 16 sa viddho bahubhir bāṇair dīptāsyaiḥ pannagair iva
     mamāra rākṣasaṃ rūpaṃ bhūyaḥ kṛtvā vibhīṣaṇam
 17 dadarśātha tato jiṣṇuḥ puruṣaṃ kāñcanaprabham
     kirāta veṣapracchannaṃ strī sahāyam amitrahā
 18 tam abravīt prītamanāḥ kaunteyaḥ prahasann iva
     ko bhavān aṭate ghore vibheṣi kanakaprabha
 19 kimarthaṃ ca tvayā viddho mṛgo 'yaṃ matparigrahaḥ
     mayābhipannaḥ pūrvaṃ hi rākṣaso 'yam ihāgataḥ
 20 kāmāt paribhavād vāpi na me jīvan vimokṣyase
     na hy eṣa mṛgayā dharmo yas tvayādya kṛto mayi
     tena tvāṃ bhraṃśayiṣyāmi jīvitāt parvatāśraya
 21 ity uktaḥ pāṇḍaveyena kirātaḥ prahasann iva
     uvāca ślakṣṇayā vācā pāṇḍavaṃ savyasācinam
 22 mamaivāyaṃ lakṣyabhūtaḥ pūrvam eva parigrahaḥ
     mamaiva ca prahāreṇa jīvitād vyavaropitaḥ
 23 doṣān svān nārhase 'nyasmai vaktuṃ svabaladarpitaḥ
     abhiṣakto 'smi mandātman na me jīvan vimokṣyase
 24 sthiro bhavasva mokṣyāmi sāyakān aśanīn iva
     ghaṭasva parayā śaktyā muñca tvam api sāyakān
 25 tatas tau tatra saṃrabdhau garjamānau muhur muhuḥ
     śarair āśīviṣākārais tatakṣāte parasparam
 26 tato 'rjunaḥ śaravarṣaṃ kirāte samavāsṛjat
     tat prasannena manasā pratijagrāha śaṃkaraḥ
 27 muhūrtaṃ śaravarṣaṃ tat pratigṛhya pinākadhṛk
     akṣatena śarīreṇa tasthau girir ivācalaḥ
 28 sa dṛṣṭvā bāṇavarṣaṃ tan moghī bhūtaṃ dhanaṃjayaḥ
     paramaṃ vismayaṃ cakre sādhu sādhv iti cābravīt
 29 aho 'yaṃ sukumārāṅgo himavacchikharālayaḥ
     gāṇḍīvamuktān nārācān pratigṛhṇāty avihvalaḥ
 30 ko 'yaṃ devo bhavet sākṣād rudro yakṣaḥ sureśvaraḥ
     vidyate hi giriśreṣṭhe tridaśānāṃ samāgamaḥ
 31 na hi madbāṇajālānām utsṛṣṭānāṃ sahasraśaḥ
     śakto 'nyaḥ sahituṃ vegam ṛte devaṃ pinākinam
 32 devo vā yadi vā yakṣo rudrād anyo vyavasthitaḥ
     aham enaṃ śarais tīkṣṇair nayāmi yamasādanam
 33 tato hṛṣṭamanā jiṣṇur nārācān marmabhedinaḥ
     vyasṛjac chatadhā rājan mayūkhān iva bhāskaraḥ
 34 tān prasannena manasā bhagavāṁl lokabhāvanaḥ
     śūlapāṇiḥ pratyagṛhṇāc chilā varṣam ivācalaḥ
 35 kṣaṇena kṣīṇabāṇo 'tha saṃvṛttaḥ phalgunas tadā
     vitrāsaṃ ca jagāmātha taṃ dṛṣṭvā śarasaṃkṣayam
 36 cintayām āsa jiṣṇus tu bhagavantaṃ hutāśanam
     purastād akṣayau dattau tūṇau yenāsya khāṇḍave
 37 kiṃ nu mokṣyāmi dhanuṣā yan me bāṇāḥ kṣayaṃ gatāḥ
     ayaṃ ca puruṣaḥ ko 'pi bāṇān grasati sarvaśaḥ
 38 aham enaṃ dhanuṣkoṭyā śūlāgreṇeva kuñjaram
     nayāmi daṇḍadhārasya yamasya sadanaṃ prati
 39 saṃprāyudhyad dhanuṣkoṭyā kaunteyaḥ paravīrahā
     tad apy asya dhanur divyaṃ jagrāsa girigocaraḥ
 40 tato 'rjuno grastadhanuḥ khaḍgapāṇir atiṣṭhata
     yuddhasyāntam abhīpsan vai vegenābhijagāma tam
 41 tasya mūrdhni śitaṃ khaḍgam asaktaṃ parvateṣv api
     mumoca bhujavīryeṇa paphālāsi varo hi saḥ
     tasya mūrdhānam āsādya paphālāsi varo hi saḥ
 42 tato vṛkṣaiḥ śilābhiś ca yodhayām āsa phalgunaḥ
     yathā vṛkṣān mahākāyaḥ pratyagṛhṇād atho śilāḥ
 43 kirāta rūpī bhagavāṃs tataḥ pārtho mahābalaḥ
     muṣṭibhir vajrasaṃsparśair dhūmam utpādayan mukhe
     prajahāra durādharṣe kirāta samarūpiṇi
 44 tataḥ śakrāśanisamair muṣṭibhir bhṛśadāruṇaiḥ
     kirāta rūpī bhagavān ardayām āsa phalgunam
 45 tataś caṭacaṭā śabdaḥ sughoraḥ samajāyata
     pāṇḍāvasya ca muṣṭīnāṃ kirātasya ca yudhyataḥ
 46 sumuhūrtaṃ mahad yuddham āsīt tal lomaharṣaṇam
     bhujaprahāra saṃyuktaṃ vṛtravāsavayor iva
 47 jahārātha tato jiṣṇuḥ kirātam urasā balī
     pāṇḍavaṃ ca viceṣṭantaṃ kirāto 'py ahanad balāt
 48 tayor bhujaviniṣpeṣāt saṃgharṣeṇorasos tathā
     samajāyata gātreṣu pāvako 'ṅgāradhūmavān
 49 tata enaṃ mahādevaḥ pīḍya gātraiḥ supīḍitam
     tejasā vyākramad roṣāc cetas tasya vimohayan
 50 tato nipīḍitair gātraiḥ piṇḍī kṛta ivābabhau
     phalguno gātrasaṃruddho devadevena bhārata
 51 niruccvāso 'bhavac caiva saṃniruddho mahātmanā
     tataḥ papāta saṃmūḍhas tataḥ prīto 'bhavad bhavaḥ
 52 [bhagavān]
     bho bho phalguna tuṣṭo 'smi karmaṇāpratimena te
     śauryeṇānena dhṛtyā ca kṣatriyo nāsti te samaḥ
 53 samaṃ tejaś ca vīryaṃ ca mamādya tava cānagha
     prītas te 'haṃ mahābāho paśya māṃ puruṣarṣabha
 54 dadāni te viśālākṣa cakṣuḥ pūrva ṛṣir bhavān
     vijeṣyasi raṇe śatrūn api sarvān divaukasaḥ
 55 [vai]
     tato devaṃ mahādevaṃ giriśaṃ śūlapāṇinam
     dadarśa phalgunas tatra sahadevyā mahādyutim
 56 sa jānubhyāṃ mahīṃ gatvā śirasā praṇipatya ca
     prasādayām āsa haraṃ pārthaḥ parapuraṃjayaḥ
 57 [arj]
     kapardin sarvabhūteśa bhaga netranipātana
     vyatikramaṃ me bhagavan kṣantum arhasi śaṃkara
 58 bhavagad darśanākāṅkṣī prāpto 'smīmaṃ mahāgirim
     dayitaṃ tava deveśa tāpasālayam uttamam
 59 prasādaye tvāṃ bhagavan sarvabhūtanamaskṛta
     na me syād aparādho 'yaṃ mahādevātisāhasāt
 60 kṛto mayā yad ajñānād vimardo 'yaṃ tvayā saha
     śaraṇaṃ saṃprapannāya tatkṣamasvādya śaṃkara
 61 [vai]
     tam uvāca mahātejāḥ prahasya vṛṣabhadhvajaḥ
     pragṛhya ruciraṃ bāhuṃ kṣāntam ity eva phalgunam

 

 

SECTION XL

"Mahadeva said, 'Thou wert in thy former life Nara, the friend of Narayana. In Vadari wert thou engaged in fierce ascetic austerities for several thousands of years. In thee as well as in Vishnu--that first of male beings--dwelleth great might. Ye both, by your might, hold the universe; O lord, taking up that fierce bow whose twang resembled the deep roar of the clouds, thou, as well as Krishna, chastisedest the Danavas during the coronation of Indra. Even this Gandiva is that bow, O son of Pritha, fit for thy hands. O foremost of male beings, I snatched it from thee, helped by my powers of illusion. This couple of quivers, fit for thee, will again be inexhaustible, O son of Pritha! And, O son of the Kuru race, thy body will be free from pain and disease. Thy prowess is incapable of being baffled. I have been pleased with thee. And, O first of male beings, ask thou of me the boon that thou desirest. O chastiser of all foes, O giver of proper respect, (to those deserving it) not even in heaven is there any male being who is equal to thee, nor any Kshatriya who is thy superior.'
"Arjuna said, 'O illustrious god having the bull for thy sign, if thou wilt grant me my desire, I ask of thee, O lord that fierce celestial weapon wielded by thee and called Brahmasira--that weapon of terrific prowess which destroyeth, at the end of the Yuga the entire universe--that weapon by the help of which, O god of gods, I may under thy grace, obtain victory in the terrible conflict which shall take place between myself (on one side), and Karna and Bhishma and Kripa and Drona (on the other)--that weapon by which I may consume in battle Danavas and Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas--that weapon which when hurled with Mantras produceth darts by thousands and fierce-looking maces and arrows like snakes of virulent poison, and by means of which I may fight with Bhishma and Drona and Kripa and Karna of ever abusive tongue, O illustrious destroyer of the
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eyes of Bhaga, even this is my foremost desire, viz., that I may be able to fight with them and obtain success.'
Bhava replied, 'O powerful one. I will give to thee that favourite weapon of mine called the Pasuputa. O son of Pandu, thou art capable of holding, hurling, and withdrawing it. Neither the chief himself of the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How could men know anything of it? But, O son of Pritha, this weapon should not be hurled without adequate cause; for if hurled at any foe of little might it may destroy the whole universe. In the three worlds with all their mobile and immobile creatures, there is none who is incapable of being slain by this weapon. And it may be hurled by the mind, by the eye, by words, and by the bow.'"
Vaisampayana continued, "Hearing these words, the son of Pritha purified himself. And approaching the lord of the universe with rapt attention, he said, 'Instruct me!' Mahadeva then imparted unto that best of Pandu's son the knowledge of that weapon looking like the embodiment of Yama, together with all the mysteries about hurling and withdrawing it. And that weapon thence began to wait upon Arjuna as it did upon Sankara, the lord of Uma. And Arjuna also gladly accepted it. And at the moment the whole earth, with its mountains and woods and trees and seas and forests and villages and towns and mines, trembled. And the sounds of conchs and drums and trumpets by thousands began to be heard. And at that moment hurricanes and whirlwinds began to blow. And the gods and the Danavas beheld that terrible weapon in its embodied form stay by the side of Arjuna of immeasurable energy. And whatever of evil there had been in the body of Phalguna of immeasurable energy was all dispelled by the touch of the three-eyed deity. And the three eyed god then commanded Arjuna, saying, 'Go thou into heaven.' Arjuna then, O king, worshipping the god with bent head, gazed at him, with joined hands. Then the lord of all the dwellers of heaven, the deity of blazing splendour having his abode on mountain-breasts, the husband of Uma, the god of passions under complete control, the source of all blessings, Bhava gave unto Arjuna, that foremost of men, the great bow called Gandiva, destructive of Danavas and Pisachas. And the god of gods, then leaving that blessed mountain with snowy plateaus and vales and caves, favourite resort of sky-ranging great Rishis, went up, accompanied by Uma into the skies, in the sight of that foremost of men."

 

 

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