srimahabharat - (Book 12) Santi Parva -chapters 1 to 15

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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





 Santi Parva
Book 12
 

 

SANTI PARVA

Book 12 

The Mahabharata

Santi Parva

Book 12

Chapter 1

 

The Santi Parva is a huge interpolation in the Mahabharata, in the genre known as 'wisdom literature.' The narrative progression is placed on hold almost from the first page. Instead we get a long and winding recapitulation of Brahmanic lore, including weighty treatises on topics such as kingcraft, metaphysics, cosmology, geography, and mythology. There are discussions of the Sankya and Yoga philosophical schools, and mentions of Buddhism. It is apparent that the Santi Parva was added to the Mahabharata at a later time than the main body of the epic.

1 [vaiṣampāyana]
      kṛtodakās te suhṛdaṃ sarveṣāṃ pāṇḍunandanāḥ
      viduro dhṛtarāṣṭraś ca sarvāś ca bharata striyaḥ
  2 tatra te sumahātmāno nyavasan kurunandanāḥ
      śaucaṃ nivartayiṣyanto māsam ekaṃ bahiḥ purāt
  3 kṛtodakaṃ tu rājānaṃ dharmātmānaṃ yudhiṣṭhiram
      abhijagmur mahātmānaḥ siddhā brahmarṣisattamāḥ
  4 dvaipāyano nāradaś ca devalaś ca mahān ṛṣiḥ
      devasthānaś ca kaṇvaś ca teṣāṃ śiṣyāś ca sattamāḥ
  5 anye ca veda vidvāṃsaḥ kṛtaprajñā dvijātayaḥ
      gṛhasthāḥ snātakāḥ sarve dadṛśuḥ kurusattamam
  6 abhigamya mahātmānaḥ pūjitāś ca yathāvidhi
      āsaneṣu mahārheṣu viviśus te maharṣayaḥ
  7 pratigṛhya tataḥ pūjāṃ tat kālasadṛśīṃ tadā
      paryupāsan yathānyāyaṃ parivārya yudhiṣṭhiram
  8 puṇye bhāgīrathī tīre śokavyākula cetasam
      āśvāsayanto rājānaṃ viprāḥ śatasahasraśaḥ
  9 nāradas tv abravīt kāle dharmātmānaṃ yudhiṣṭhiram
      vicārya munibhiḥ sārdhaṃ tat kālasadṛśaṃ vacaḥ
  10 bhavato bāhuvīryeṇa prasādān mādhavasya ca
     jiteyam avaniḥ kṛtsnā dharmeṇa ca yudhiṣṭhiraḥ
 11 diṣṭyā muktāḥ sma saṃgrāmād asmāl lokabhayaṃkarāt
     kṣatradharmarataś cāpi kac cin modasi pāṇḍava
 12 kac cic ca nihatāmitraḥ prīṇāsi suhṛdo nṛpa
     kac cic chriyam imāṃ prāpya na tvāṃ śokaḥ prabādhate
 13 [yudhisṭhira]
     vijiteyaṃ mahīkṛtsnā kṛṣṇa bāhubalāśrayāt
     brāhmaṇānāṃ prasādena bhīmārjunabalena ca
 14 idaṃ tu me mahad duḥkhaṃ vartate hṛdi nityadā
     kṛtvā jñātikṣayam imaṃ mahāntaṃ lobhakāritam
 15 saubhadraṃ draupadeyāṃś ca ghātayitvā priyān sutān
     jayo 'yam ajayākāro bhagavan pratibhāti me
 16 kiṃ nu vakṣyati vārṣṇeyī vadhūr me madhusūdanam
     dvārakāvāsinī kṛṣṇam itaḥ pratigataṃ harim
 17 draupadī hataputreyaṃ kṛpaṇā hatabāndhavā
     asmatpriyahite yuktā bhūyo pīḍayatīva mām
 18 idam anyac ca bhagavan yat tvāṃ vakṣyāmi nārada
     mantrasaṃvaraṇenāsmi kuntyā duḥkhena yojitaḥ
 19 yo 'sau nāgāyuta balo loke 'pratiratho raṇe
     siṃhakhela gatir dhīmān ghṛṇī dānto yatavrataḥ
 20 āśramo dhārtarāṣṭrāṇāṃ mānī tīkṣṇaparākramaḥ
     amarṣī nityasaṃrambhī kṣeptāsmākaṃ raṇe raṇe
 21 śīghrāstraś citrayodhī ca kṛtī cādbhutavikramaḥ
     gūḍhotpannaḥ sutaḥ kuntyā bhrātāsmākaṃ ca sodaraḥ
 22 toyakarmaṇi yaṃ kuntī kathayām āsa sūryajam
     putraṃ sarvaguṇopetam avakīrṇaṃ jale purā
 23 yaṃ sūtaputraṃ loko 'yaṃ rādheyaṃ cāpy amanyata
     sa jyeṣṭhaputraḥ kuntyā vai bhrātāsmākaṃ ca mātṛjaḥ
 24 ajānatā mayā saṃkhye rājyalubdhena ghātitaḥ
     tan me dahati gātrāṇi tūlarāśim ivānalaḥ
 25 na hi taṃ veda pārtho 'pi bhrātaraṃ śvetavāhanaḥ
     nāhaṃ na bhīmo na yamau sa tv asmān veda suvrataḥ
 26 gatā kila pṛthā tasya sakāśam iti naḥ śrutam
     asmākaṃ śama kāmā vai tvaṃ ca putro mamety atha
 27 pṛthāyā na kṛtaḥ kāmas tena cāpi mahātmanā
     ati paścād idaṃ mātary avocad iti naḥ śrutam
 28 na hi śakṣyāmy ahaṃ tyaktuṃ nṛpaṃ duryodhanaṃ raṇe
     anāryaṃ ca nṛśaṃsaṃ ca kṛtaghnaṃ ca hi me bhavet
 29 yudhiṣṭhireṇa saṃdhiṃ cayadi kuryāṃ mate tava
     bhīto raṇe śvetavāhād iti māṃ maṃsyate janaḥ
 30 so 'haṃ nirjitya samare vijayaṃ saha keśavam
     saṃdhāsye dharmaputreṇa paścād iti ca so 'bravīt
 31 tam avocat kila pṛthā punaḥ pṛthula vakṣasam
     caturṇām abhayaṃ dehi kāmaṃ yudhyasva phalgunam
 32 so 'bravīn mātaraṃ dhīmān vepamānaḥ kṛtāñjaliḥ
     prāptān viṣahyāṃś caturo na haniṣyāmi te sutān
 33 pañcaiva hi sutā mātar bhaviṣyanti hi te dhruvam
     sa karṇā vā hate pārthe sārjunā vā hate mayi
 34 taṃ putragṛddhinī bhūyo mātāputram athābravīt
     bhrātṝṇāṃ svasti kurvīthā yeṣāṃ svasti cikīrṣasi
 35 tam evam uktvā tu pṛthā visṛjyopayayau gṛhān
     so 'rjunena hato vīro bhrātā bhrātrā sahodaraḥ
 36 na caiva vivṛto mantraḥ pṛthāyās tasya vā mune
     atha śūro maheṣvāsaḥ pārthenāsau nipātitaḥ
 37 ahaṃ tv ajñāsiṣaṃ paścāt svasodaryaṃ dvijottama
     pūrvajaṃ bhrātaraṃ karṇaṃ pṛthāyā vacanāt prabho
 38 tena me dūyate 'tīva hṛdayaṃ bhrātṛghātinaḥ
     karṇārjuna sahāyo 'haṃ jayeyam api vāsavam
 39 sabhāyāṃ kliśyamānasya dhārtarāṣṭrair durātmabhiḥ
     sahasotpatitaḥ krodhaḥ karṇaṃ dṛṣṭvā praśāmyati
 40 yadāy hy asya giro rūkṣāḥ śṛṇomi kaṭukodayāḥ
     sabhāyāṃ gadato dyūte duryodhanahitaiṣiṇaḥ
 41 tadā naśyati me krodhaḥ pādau tasya nirīkṣya ha
     kuntyā hi sadṛśau pādau karṇasyeti matir mama
 42 sādṛśya hetum anvicchan pṛthāyās tava caiva ha
     kāraṇaṃ nādhigacchāmi kathaṃ cid api cintayan
 43 kathaṃ nu tasya saṃgrāme pṛthivī cakram agrasat
     kathaṃ ca śapto bhrātā me tat tvaṃ vaktum ihārhasi
 44 śrotum icchāmi bhagavaṃs tvattaḥ sarvaṃ yathātatham
     bhavān hi sarvavid vidvāṁl loke veda kṛtākṛtam

SECTION I

(Rajadharmanusasana Parva)

OM! HAVING BOWED down to Narayana, and Nara, the foremost of male beings, and unto the goddess Saraswati, must the word Jaya be uttered.
"Vaisampayana said, 'Having offered oblations, of water unto all their friends and kinsmen, the sons of Pandu, and Vidura, and Dhritarashtra, and all the Bharata ladies, continued to dwell there (on the banks of the sacred stream). The high-souled sons of Pandu desired to pass the period of mourning, 1 which extended for a month, outside the Kuru city. After king Yudhishthira the just had performed the water-rites, many high-souled sages crowned with ascetic success and many foremost of regenerate Rishis came there to see the monarch. Among them were the Island-born (Vyasa), and Narada, and the great Rishi Devala, and Devasthana, and Kanwa. They were all accompanied by best of their pupils. Many other members of the regenerate order, possessed of wisdom and accomplished in the Vedas, leading lives of domesticity or belonging to the Snataka class, came to behold the Kuru king. Those high-souled ones, as they came, were duly worshipped by Yudhishthira. The great Rishis then took their seats on costly carpets. Accepting the worship suited to that period (of mourning and impurity) that was offered them, they sat in due order around the king. Thousands of Brahmanas offered consolation and comfort to that king of kings residing on the sacred banks of the Bhagirathi with heart exceedingly agitated by grief. Then Narada, after having accosted the Rishis with the Island-born for their first, in due time, addressed Yudhishthira, the son of Dharma, saying, 'Through the might of thy arms and the grace of Madhava, the whole Earth, O Yudhishthira, hath been righteously won by thee. By good luck, thou hast escaped with life from this dreadful battle. Observant as thou art o f the duties of a Kshatriya, dost thou not rejoice, O son of Pandu? Having slain all thy foes, shalt thou not gratify thy friends, O king? Having obtained this prosperity, I hope, grief doth not afflict thee still.'
"Yudhishthira said, 'Indeed the whole Earth hath been subjugated by me through my reliance on the might of Krishna's arms, through the grace of the Brahmanas, and through the strength of Bhima and Arjuna. This heavy grief, however, is always sitting in my heart, viz., that through covetousness
p. 2
[paragraph continues] I have caused this dreadful carnage of kinsmen. Having caused the death of the dear son of Subhadra, and of the sons of Draupadi, this victory, O holy one, appears to me in the light of a defeat. What wilt Subhadra of Vrishni's race, that sister-in-law of mine, say unto me? What also will the people residing in Dwaraka say unto the slayer of Madhu when he goes thither from this place? This Draupadi, again, who is ever engaged in doing what is agreeable to us, bereaved of sons and kinsmen, is paining me exceedingly. This is another topic, O holy Narada, about which I will speak to thee. In consequence of Kunti having kept her counsels close in respect of a very important matter, great has been my grief. That hero who had the strength of ten thousand elephants, who in this world was an unrivalled car-warrior, who was possessed of leonine pride and gait, who was endued with great intelligence and compassion, whose liberality was very great, who practised many high vows, who was the refuge of the Dhartarashtras, who was sensitive about his honour, whose prowess was irresistible, who was ready to pay off all injuries and was always wrathful (in battle), who overthrew us in repeated encounters, who was quick in the use of weapons, conversant with every mode of warfare, possessed of great skill, and endued with wonderful valour (that Karna) was a son of Kunti, born secretly of her, and therefore, a uterine brother of ours. Whilst we were offering oblations of water unto the dead, Kunti spoke of him as the son of Surya. Possessed of every virtue, that child had been cast into the water. Having placed him in a basket made of light materials, Kunti committed him to the current of Ganga. He who was regarded by the world as a Suta's child born of Radha, was really the eldest son of Kunti and, therefore, our uterine brother. Covetous of kingdom, alas, I have unwittingly caused that brother of mine to be slain. It is this that is burning my limbs like a fire burning a heap of cotton. The white-steeded Arjuna knew him not for a brother. Neither I, nor Bhima, nor the twins, knew him for such. He, however, of excellent bow, knew us (for his brothers). We have heard that on one occasion Pritha went to him for seeking our good and addressed him, saying, 'Thou art my son!' That illustrious hero, however, refused to obey Pritha's wishes. Subsequently, we are informed, he said unto his mother these words, 'I am unable to desert Duryodhana in battle! If I do so, it would be a dishonourable, cruel, and ungrateful act. If, yielding to thy wishes, I make peace with Yudhishthira, people will say that I am afraid of the white-steeded Arjuna. Having vanquished Arjuna with Kesava, therefore, in battle, I will subsequently make peace with Dharma's son.' Even these were his words as we have heard. Thus answered, Pritha once more addressed her son of broad chest and said, 'Fight Phalguna then, but spare my four other sons.' The intelligent Karna, with joined hands, then replied unto his trembling mother, saying, 'If I get thy four other sons even under my power, I will not slay them. Without doubt, O goddess, thou shalt continue to have five sons. If Karna be slain with Arjuna, thou shalt have five! If, on the other hand, Arjuna be slain, thou shalt have five, numbering me.' Desirous of the good of her children, his mother once more said unto him, 'Go, O Karna, do good unto those brothers of thine whose good thou always seekest.' Having said
p. 3
these words, Pritha took his leave and came back to her abode. That hero has been slain by Arjuna,--the uterine brother by the brother! Neither Pritha, nor he, had ever disclosed the secret, O lord! That hero and great bowman was therefore slain by Arjuna in battle. Subsequently I have come to know, O best of regenerate ones, that he was my uterine brother. Indeed, at Pritha's words I have come to know that Karna was the eldest born! Having caused my brother to be slain, my heart is burning exceedingly. If I had both Karna and Arjuna for aiding me, I could have vanquished Vasudeva himself. Whilst I was tortured in the midst of the assembly by the wicked-souled sons of Dhritarashtra, my wrath, suddenly provoked, became cooled at sight of Karna. Even while listening to the harsh and bitter words of Karna himself on that occasion of our match at dice, to the words, that Karna uttered from desire of doing what was agreeable to Duryodhana, my wrath became cooled at sight of Karna's feet. It seemed to me that Karna's feet resembled the feet of our mother Kunti. Desirous of finding out the reason of that resemblance between him and our mother, I reflected for a long time. With even my best exertions I failed to find the cause. Why, indeed, did the earth swallow up the wheels of his car at the time of battle? Why was my brother cursed? It behoveth thee to recite all this to me. I desire to hear everything from thee, O holy one! Thou art acquainted with everything in this world and thou knowest both the past and the future!'

 

Book 12
Chapter 2

 

 

 

 1 [vaiṣampāyana]
      sa evam uktas tu munir nārado vadatāṃ varaḥ
      kathayām āsa tat sarvaṃ yathā śaptaḥ sasūtajaḥ
  2 evam etan mahābāho yathā vadasi bhārata
      na karṇārjunayoḥ kiṃ cid aviṣahyaṃ bhaved raṇe
  3 guhyam etat tu devānāṃ kathayiṣyāmi te nṛpa
      tan nibodha mahārāja yathāvṛttam idaṃ purā
  4 kṣatraṃ svargaṃ kathaṃ gacchec chastra pūtam iti prabho
      saṃgharṣajananas tasmāt kanyā garbho vinirmitaḥ
  5 sa bālas tejasā yuktaḥ sūtaputratvam āgataḥ
      cakārāṅgirasāṃ śreṣṭhe dhanurvedaṃ gurau tava
  6 sabalaṃ bhīmasenasya phalgunasya ca lāghavam
      buddhiṃ ca tava rājendra yamayor vinayaṃ tathā
  7 sakhyaṃ ca vāsudevena bālye gāṇḍivadhanvanaḥ
      prajānām anurāgaṃ ca cintayāno vyadahyata
  8 sa sakhyam agamad bālye rājñā duryodhanena vai
      yuṣmābhir nityasaṃdviṣṭo daivāc cāpi svabhāvataḥ
  9 vidyādhikam athālakṣya dhanurvede dhanaṃjayam
      droṇaṃ rahasy upāgamya karṇo vacanam abravīt
  10 brahmāstaṃ vettum icchāmi sa rahasyanivartanam
     arjunena samo yuddhe bhaveyam iti me matiḥ
 11 samaḥ putreṣu ca snehaḥ śiṣyeṣu ca tava dhruvam
     tvatprasādān na māṃ brūyur akṛtāstraṃ vicakṣaṇāḥ
 12 droṇas tathoktaḥ karṇena sāpekṣaḥ phalgunaṃ prati
     daurātmyaṃ cāpi karṇasya viditvā tam uvāca ha
 13 brahmāstaṃ brāhmaṇo vidyād yathāvac caritavrataḥ
     kṣatriyo vā tapasvī yo nānyo vidyāt kathaṃ cana
 14 ity ukto 'ṅgirasāṃ śreṣṭham āmantrya pratipūjya ca
     jagāma sahasā rāmaṃ mahendraṃ parvataṃ prati
 15 sa tu rāmam upāgamya śirasābhipraṇamya ca
     brāhmaṇo bhārgavo 'smīti gauraveṇābhyagacchata
 16 rāmas taṃ pratijagrāha pṛṣṭvā gotrādi sarvaśaḥ
     uṣyatāṃ svāgataṃ ceti prītimāṃś cābhavad bhṛśam
 17 tatra karṇasya vasato mahendre parvatottame
     gandharvai rākṣasair yakṣair devaiś cāsīt samāgamaḥ
 18 sa tatreṣv astram akarod bhṛguśreṣṭhād yathāvidhi
     priyaś cābhavad atyarthaṃ devagandharvarakṣasām
 19 sa kadā cit samudrānte vicarann āśramāntike
     ekaḥ khaḍgadhanuḥ pāṇiḥ paricakrāma sūta jaḥ
 20 so 'gnihotraprasaktasya kasya cid brahmavādinaḥ
     jaghānājñānataḥ pārtha homadhenuṃ yadṛcchayā
 21 tad ajñānakṛtaṃ matvā brāhmaṇāya nyavedayat
     karṇaḥ prasādayaṃś cainam idam ity abravīd vacaḥ
 22 abuddhi pūrvaṃ bhagavan dhenur eṣā hatā tava
     mayā tatra prasādaṃ me kuruṣveti punaḥ punaḥ
 23 taṃ sa vipro 'bravīt kruddho vācā nirbhartsayann iva
     durācāra vadhārhas tvaṃ phalaṃ prāpnuhi durmate
 24 yena vispardhase nityaṃ yadarthaṃ ghaṭase 'niśam
     yudhyatas tena te pāpabhūmiś cakraṃ grasiṣyati
 25 tataś cakre mahī graste mūrdhānaṃ te vicetasaḥ
     pātayiṣyati vikramya śatrur gaccha narādhama
 26 yatheyaṃ gaur hatā mūḍha pramattena tvayā mama
     pramattasyaivam evānyaḥ śiras te pātayiṣyati
 27 tataḥ prasādayām āsa punas taṃ dvijasattamam
     gobhir dhanaiś ca ratnaiś ca sa cainaṃ punar abravīt
 28 nedaṃ mad vyāhṛtaṃ kuryāt sarvaloko 'pi vai mṛṣā
     gaccha vā tiṣṭha vā yad vā kāryaṃ te tat samācara
 29 ity ukto brāhmaṇenātha karṇo dainyād adhomukhaḥ
     rāmam abhyāgamad bhītas tad eva manasā smaran

SECTION II

"Vaisampayana said, 'That foremost of speakers, the sage Narada, thus questioned, narrated everything about the manner in which he who was believed to be a Suta's son had been cursed (in former days).'
"Narada said, 'It is even so, O mighty armed one, as thou sayest, O Bharata! Nothing could resist Karna and Arjuna in battle. This, O sinless one, that I am about to tell thee is unknown to the very gods. Listen to me, O mighty-armed one, as it befell in former days. How all the Kshatriyas, cleansed by weapons should attain to regions of bliss, was the question. For this, a child was conceived by Kunti in her maidenhood, capable of provoking a general war. Endued with great energy, that child came to have the status of a Suta. He subsequently acquired the science of weapons from the preceptor (Drona), that foremost descendant of Angirasa's race. Thinking of the might of Bhimasena, the quickness of Arjuna in the use of weapons, the intelligence of thyself, O king, the humility of the twins, the friendship, from earliest years, between Vasudeva and the wielder of Gandiva, and the affection of the people for you all, that young man burnt with envy. In early age he made friends with king Duryodhana, led by an accident and his own nature and the hate he bore towards you all. Beholding that Dhananjaya was superior to every one in the
p. 4
science of weapons, Karna. one day approached Drona in private and said these words unto him, 'I desire to be acquainted with the Brahma weapon, with all its mantras and the power of withdrawing it, for I desire to fight Arjuna. Without doubt, the affection thou bearest to every one of thy pupils is equal to what thou bearest to thy own son. I pray that all the masters of the science of weapons may, through thy grace, regard me as one accomplished in weapons!' Thus addressed by him, Drona, from partiality for Phalguna, as also from his knowledge of the wickedness of Karna, said, 'None but a Brahmana, who has duly observed all vows, should be acquainted with the Brahma weapon, or a Kshatriya that has practised austere penances, and no other.' When Drona had answered thus, Karna, having worshipped him, obtained his leave, and proceeded without delay to Rama then residing on the Mahendra mountains. Approaching Rama, he bent his head unto him and said, 'I am a Brahmana of Bhrigu's race.' This procured honour for him. With this knowledge about his birth and family, Rama received him kindly and said, 'Thou art welcome!' at which Karna became highly glad. While residing on the Mahendra mountains that resembled heaven itself, Karna met and mixed with many Gandharvas, Yakshas, and gods. Residing there he acquired all the weapons duly, and became a great favourite of the gods, the Gandharvas, and the Rakshasas. One day he roved on the sea-coast by the side of that asylum. Indeed, Surya's son, armed with bow and sword, wandered alone, While thus employed, O Partha, he inadvertently slew, without witting it, the Homa cow of a certain utterer of Brahma who daily performed his Agnihotra rite. Knowing that he had perpetrated that act from inadvertence, he informed the Brahmana of it. Indeed Karna, for the object of gratifying the owner, repeatedly said, 'O holy one, I have killed this thy cow without wilting it. Forgive me the act!' Filled with wrath, the Brahmana, rebuking him, said these words, 'O thou of wicked conduct, thou deservest to be killed. Let the fruit of this act be thine, O thou of wicked soul. While fighting him, O wretch whom thou always challengest, and for whose sake thou strivest so much every day, the earth shall swallow the wheel of thy car! And while the wheel of thy car shall thus be swallowed up by the earth, thy foe, putting forth his prowess, will cut off thy head, thyself being stupefied the while! Leave me, O vile man! As thou hast heedlessly slain this my cow, even so wilt thy foe cut off thy head while thou shalt be heedless!' Though cursed, Karna still sought to gratify that foremost of Brahmanas by offering him kine and wealth and gems. The latter, however, once more answered him, 'All the words will not succeed in falsifying the words spoken by me! Go hence or remain, do whatever thou likest.' Thus addressed by the Brahmana, Karna, hanging down his head from cheerlessness, returned timidly to Rama, reflecting on that matter.'

 

 

Book 12
Chapter 3

 

 

1 [nārada]
      karṇasya bāhuvīryeṇa praśrayeṇa damena ca
      tutoṣa bhṛguśārdūlo guruśuśrūṣayā tathā
  2 tasmai sa vidhivat kṛtsnaṃ brahmāstraṃ sa nivartanam
      provācākhilam avyagraṃ tapasvī sutapasvine
  3 viditāstras tataḥ karṇo ramamāṇo ''śrame bhṛgoḥ
      cakāra vai dhanurvede yatnam adbhutavikramaḥ
  4 tataḥ kadā cid rāmas tu carann āśramam antikāt
      karṇena sahito dhīmān upavāsena karśitaḥ
  5 suṣvāpa jāmadagnyo vai visrambhotpanna sauhṛdaḥ
      karṇasyotsaṅga ādhāya śiro klāntamanā guruḥ
  6 atha kṛmiḥ śleṣma mayo māṃsaśoṇitabhojanaḥ
      dāruṇo dāruṇasparśaḥ karṇasyābhyāśam āgamat
  7 sa tasyorum athāsādya bibheda rudhirāśanaḥ
      na cainam aśakat kṣeptuṃ hantuṃ vāpi guror bhayāt
  8 saṃdaśyamāno 'pi tathā kṛmiṇā tena bhārata
      guru prabodha śaṅkī ca tam upaikṣata sūta jaḥ
  9 karṇas tu vedanāṃ dhairyād asahyāṃ vinigṛhya tām
      akampann avyathaṃś caiva dhārayām āsa bhārgavam
  10 yadā tu ridhireṇāṅge parispṛṣṭo bhṛgūdvahaḥ
     tadābudhyata tejasvī saṃtaptaś cedam abravīt
 11 aho 'smy aśucitāṃ prāptaḥ kim idaṃ kriyate tvayā
     kathayasva bhayaṃ tyaktvā yāthātathyam idaṃ mama
 12 tasya karṇas tadācaṣṭa kṛmiṇā paribhakṣaṇam
     dadarśa rāmas taṃ cāpi kṛmiṃ sūkara saṃnibham
 13 aṣṭa pādaṃ tīkṣṇadaṃṣṭraṃ sūcībhir iva saṃvṛtam
     romabhiḥ saṃniruddhāṅgam alarkaṃ nāma nāmataḥ
 14 sa dṛṣṭamātro rāmeṇa kṛmiḥ prāṇān avāsṛjat
     tasminn evāsṛk saṃklinne tad adbhutam ivābhavat
 15 tato 'ntarikṣe dadṛśe viśvarūpaḥ karālavān
     rākṣaso lohitagrīvaḥ kṛṣṇāṅgo meghavāhanaḥ
 16 sa rāma prāñjalir bhūtvā babhāṣe pūrṇamānasaḥ
     svasti te bhṛguśārdūla gamiṣyāmi yathāgatam
 17 mokṣito narakād asmi bhavatā munisattama
     bhadraṃ ca te 'su nandiś ca priyaṃ me bhavatā kṛtam
 18 tam uvācaṃ mahābāhur jāmadagnyaḥ pratāpavān
     kas tvaṃ kasmāc ca narakaṃ pratipanno bravīhi tat
 19 so 'bravīd aham āsaṃ prāg gṛtso nāma mahāsuraḥ
     purā devayuge tāta bhṛgos tulyavayā iva
 20 so 'haṃ bhṛgor sudayitāṃ bhāryām apaharaṃ balāt
     maharṣer abhiśāpena kṛmibhūto 'pataṃ bhuvi
 21 abravīt tu sa māṃ krodhāt tava pūrvapitāmahaḥ
     mūtra śleṣmāśanaḥ pāpanirayaṃ pratipatsyase
 22 śāpasyānto bhaved brahmann ity evaṃ tam athābruvam
     bhavitā bhārgave rāma iti mām abravīd bhṛguḥ
 23 so 'ham etāṃ gatiṃ prāpto yathā na kuśalaṃ tathā
     tvayā sādho samāgamya vimuktaḥ pāpayonitaḥ
 24 evam uktvā namaskṛtya yayau rāmaṃ mahāsuraḥ
     rāmaḥ karṇaṃ tu sa krodam idaṃ vacanam abravīt
 25 ati duḥkham idaṃ mūḍha na jātu brāhmaṇaḥ sahet
     kṣatriyasyaiva te dhairyaṃ kāmayā satyam ucyatām
 26 tam uvāca tataḥ karṇaḥ śāpabhītaḥ prasādayan
     brahmakṣatrāntare sūtaṃ jātaṃ māṃ viddhi bhārgava
 27 rādheyaḥ karṇa iti māṃ pravadanti janā bhuvi
     prasādaṃ kuru me brahmann astralubdhasya bhārgava
 28 pitā gurur na saṃdeho veda vidyā pradaḥ prabhuḥ
     ato bhārgava ity uktaṃ mayā gotraṃ tavāntike
 29 tam uvāca bhṛguśreṣṭhaḥ saroṣaḥ prahasann iva
     bhūmau nipatitaṃ dīnaṃ vepamāna kṛtāñjalim
 30 yasmān mithyopacarito astralobhād iha tvayā
     tasmād etad dhi te mūḍha brahmāstraṃ pratibhāsyati
 31 anyatra vadhakālāt te sadṛśena sameyuṣaḥ
     abrāhmaṇe na hi brahma dhruvaṃ tiṣṭhet kadā cana
 32 gacchedānīṃ na te sthānam anṛtasyeha vidyate
     na tvayā sadṛśo yuddhe bhavitā kśatriyo bhuvi
 33 evam uktas tu rāmeṇa nyāyenopajagāma saḥ
     duryodhanam upāgamya kṛtāstro 'smīti cābravīt

 

SECTION III

"Narada said, 'That tiger of Bhrigu's race (viz., Rama), was well-pleased with the might of Karna's arms, his affection (for him), his self-restraint, and the services he did unto his preceptor. Observant of ascetic penances, Rama cheerfully communicated, with due forms, unto his penance-observing disciple, everything about the Brahma weapon with the mantras for withdrawing it. Having acquired a knowledge of that weapon, Karna began to pass his days happily in Bhrigu's retreat, and endued with wonderful prowess, he devoted himself with great ardour to the science of weapons. One day Rama of great intelligence, while roving with Karna in the vicinity or his retreat, felt very weak in consequence of the fasts he had undergone. From affection begotten by confidence, the tired son of Jamadagni placing his head on Karna's lap, slept soundly, White his preceptor was thus sleeping (with head) on his lap, a frightful worm, whose bite was very painful and which subsisted on phlegm and fat and flesh and blood, approached the presence of Karna. That blood-sucking worm, approaching Karna's thigh, began to pierce it. Through fear of (awaking) his preceptor, Karna became unable to either throw away or kill that worm. Though his limb was bored through by that worm, O Bharata, the son of Surya, lest his preceptor should awake, suffered it to do its pleasure. Though the pain was intolerable, Karna bore it with heroic patience, and continued to hold Bhrigu's son on his lap, without quivering in the least and without manifesting any sign of pain. When at last Karna's blood touched the body of Rama of great energy, the latter awoke and said these words in fear, 'Alas, I have been made impure! What is this that thou art doing, Tell me, casting off all fear, what is the truth of this matter!' Then Karna informed him of that worm's bite. Rama saw that worm which resembled a hog in shape. It had eight feet and very keen teeth, and it was covered with bristles that were all pointed like needles. Called by the name of Alarka, its limbs were then shrunk (with fear). As soon as Rama cast his, eyes on it, the worm gave up its life-breath, melting in that blood which it had drawn. All this seemed wonderful. Then in the welkin was seen a Rakshasa of terrible form, dark in hue, of a red neck, capable of assuming any form at wilt, and staying on the clouds,--his object fulfilled, the Rakshasa, with joined hands, addressed Rama, saying, 'O best of ascetics, thou hast rescued me from this hell! Blessed be thou, I adore thee, thou hast done me good!' Possessed of great energy, the mighty-armed son of Jamadagni said unto him, 'Who art thou? And why also didst thou fall into hell? Tell me all about it.' He answered, 'Formerly I was a great Asura of the name of Dansa. In the Krita period, O sire, I was of the same age with Bhrigu. I ravished the dearly-loved spouse of that sage. Through his curse I felt down on the earth in the form of a worm. In anger thy ancestors said unto me, 'Subsisting on urine and phlegm, O wretch, thou shalt lead a life of hell.' I then besought him, saying, 'When, O Brahmana, shall this curse end?' Bhrigu replied unto me, saying. 'This curse shall end through Rama of my race. It was for this that I had obtained such a course of
p. 6
life like one of uncleansed soul. O righteous one, by thee, however, I have been rescued from that sinful life.' Having said these words, the great Asura, bending his head unto Rama went away. Then Rama wrathfully addressed Karna, saying, 'O fool, no Brahmana could endure such agony. Thy patience is like that of a Kshatriya. Tell me the truth, without fear.' Thus asked, Karna, fearing to be cursed, and seeking to gratify him, said these words, 'O thou of Bhrigu's race, know me for a Suta, a race that has sprung from the intermixture of Brahmanas with Kshatriyas. People call me Karna the son of Radha. O thou of Bhrigu's race, be gratified with my poor self that has acted from the desire of obtaining weapons. There is no doubt in this that a reverend preceptor in the Vedas and other branches of knowledge is one's father. It was for this that I introduced myself to thee as a person of thy own race.' Unto the cheerless and trembling Karna, prostrated with joined hands upon earth, that foremost one of Bhrigu's race, smiling though filled with wrath, answered, 'Since thou hast, from avarice of weapons, behaved here with falsehood, therefore, O wretch, this Brahma weapon shalt not dwell in thy remembrance 1. Since thou art not a Brahmana, truly this Brahma weapon shall not, up to the time of thy death, dwell in thee when thou shalt be engaged with a warrior equal to thyself! 2 Go hence, this is no place for a person of such false behaviour as thou! On earth, no Kshatriya will be thy equal in battle.' Thus addressed by Rama, Karna came away, having duty taken his leave. Arriving then before Duryodhana, he informed him, saying, 'I have mastered all weapons!'"

 

 

Book 12
Chapter 4

 

 

 

1 [nārada]
      karṇas tu samavāpyaitad astraṃ bhārgavanandanāt
      duryodhanena sahito mumude bharatarṣabha
  2 tataḥ kadā cid rājānaḥ samājagmuḥ svayaṃvare
      kaliṅga viṣaye rājan rājñaś citrāṅgadasya ca
  3 śrīmadrājapuraṃ nāma nagaraṃ tatra bhārata
      rājānaḥ śataśas tatra kanyārthaṃ samupāgaman
  4 śutvā duryodhanas tatra sametān sarvapārthivān
      rathena kāñcanāṅgena karṇena sahito yayau
  5 tataḥ svayaṃvare tasmin saṃpravṛtte mahotsave
      samāpetur nṛpatayaḥ kanyārthe nṛpasattama
  6 śiśupālo jarāsaṃdho bhīṣmako vakra eva ca
      kapota romā nīlaś ca rukmī ca dṛḍhavikramaḥ
  7 sṛgālaś ca mahārāja strī rājyādhipatiś ca yaḥ
      aśokaḥ śatadhanvā ca bhojo vīraś ca nāmataḥ
  8 ete cānye ca bahavo dakṣiṇāṃ diśam āśritāḥ
      mlecchācāryāś ca rājānaḥ prācyodīcyaś ca bhārata
  9 kāñcanāṅgadinaḥ sarve baddhajāmbūnada srajaḥ
      sarve bhāsvaradehāś ca vyāghrā iva madotkaṭāḥ
  10 tataḥ samupaviṣṭeṣu teṣu rājasu bhārata
     viveśa raṅgaṃ sā kanyā dhātrī varṣadharānvitā
 11 tataḥ saṃśrāvyamāṇeṣu rājñāṃ nāmasu bhārata
     atyakrāmad dhārtarāṣṭraṃ sā kanyā varavarṇinī
 12 duryodhanas tu kauravyo nāmarṣayata laṅghanam
     pratyaṣedhac ca tāṃ kanyām asatkṛtya narādhipān
 13 sa vīryamadamattatvād bhīṣmadroṇāv upāśritaḥ
     ratham āropya tāṃ kanyām ājuhāva narādhipān
 14 tam anvayād rathī khaḍgī bhaddha godhāṅgulitravān
     karṇaḥ śasta bhṛtāṃ śreṣṭhaḥ pṛṣṭhataḥ puruṣarṣabha
 15 tato vimardaḥ sumahān rājñām āsīd yudhiṣṭhiraḥ
     saṃnahyatāṃ tanutrāṇi rathān yojayatām api
 16 te 'bhyadhāvanta saṃkruddhāḥ karṇaduryodhanāv ubhau
     śaravarṣāṇi muñcanto meghāḥ parvatayor iva
 17 karṇas teṣām āpatatām ekaikena kṣureṇa ha
     dhanūṃṣi sa śarāvāpāny apātayata bhūtale
 18 tato vidhanuṣaḥ kāṃś cit kāṃś cid udyatakārmukān
     kāṃś cid udvahato bāṇān rathaśakti gadās tathā
 19 lāghavād ākulī kṛtyakarṇaḥ praharatāṃ varaḥ
     hatasūtāṃś ca bhūyiṣṭhān avajigye narādhipān
 20 te svayaṃ tvarayanto 'śvān yāhi yāhīti vādinaḥ
     vyapeyus te raṇaṃ hitvā rājāno bhagnamānasāḥ
 21 duryodhanas tu karṇena pālyamāno 'bhyayāt tadā
     hṛṣṭaḥ kanyām upādāya naragaṃ nāgasāhvayam

 

SECTION IV

"Narada said, 'Having thus obtained weapons from him of Bhrigu's race, Karna began to pass his days in great joy, in the company of Duryodhana, O bull of Bharata's race! Once on a time, O monarch, many kings repaired to a self-choice at the capital of Chitrangada, the ruler of the country of the Kalingas. The city, O Bharata, full of opulence, was known by the name of Rajapura. Hundreds of rulers repaired thither for obtaining the hand of the maiden. Hearing that diverse kings had assembled there, Duryodhana. also, on his golden car, proceeded thither, accompanied by Karna. When the festivities commenced in that self-choice, diverse rulers, O best of kings, came thither for the hand of the maiden. There were amongst them Sisupala and Jarasandha and Bhishmaka and Vakra, and Kapotaroman and Nila and Rukmi of steady prowess, and Sringa who was ruler of the kingdom females, and Asoka and Satadhanwan and the heroic ruler of the Bhojas.
p. 7
[paragraph continues] Besides these, many others who dwelt in the countries of the South, and many preceptors (in arms) of the mlechcha tribes, and many rulers from the East and the North, O Bharata, came there. All of them were adorned with golden Angadas, and possessed of the splendour of pure gold. Of effulgent bodies, they were like tigers of fierce might. After all those kings had taken their seats, O Bharata, the maiden entered the arena, accompanied by her nurse and a guard of eunuchs. Whilst being informed of the names of the kings (as she made her round), that maiden of the fairest complexion passed by the son of Dhritarashtra (as she had passed others before him). Duryodhana, however, of Kuru's race, could not tolerate that rejection of himself. Disregarding all the kings, he commanded the maiden to stop. Intoxicated with the pride of energy, and relying upon Bhishma and Drona, king Duryodhana, taking up that maiden on his car, abducted her with force. Armed with sword, clad in mail, and his fingers cased in leathern fences, Karna, that foremost of all wielders of weapons riding on his car, proceeded along Duryodhana's rear. A great uproar then took place among the kings, all of whom were actuated by the desire for fight, 'Put on your coats of mail! Let the cars be made ready!' (These were the sounds that were heard). Filled with wrath, they pursued Karna and Duryodhana, showering their arrows upon them like masses of clouds pouring rain upon a couple of hills. As they thus pursued them, Karna felled their bows and arrows on the ground, each with a single arrow. Amongst them some became bowless, some rushed bow in hand, some were on the point of shooting their shafts, and some pursued them, armed with darts and maces. Possessed of great lightness of hands, Karna, that foremost of all smiters, afflicted them all. He deprived many kings of their drivers and thus vanquished all those lords of earth. They then themselves took up the reins of their steeds, and saying, 'Go away, go away', turned away from the battle with cheerless hearts. Protected by Karna, Duryodhana also came away, with a joyous heart, bringing with him the maiden to the city called after the elephant.'"

 

 

Book 12
Chapter 5

 

 

 

1 [nārada]
      āviṣ kṛtabalaṃ karṇaṃ jñātvā rājā tu māgadhaḥ
      āhvayad dvairathenājau jarāsaṃdho mahīpatiḥ
  2 tayoḥ samabhavad yuddhaṃ divyāstraviduṣor dvayoḥ
      yudhi nānāpraharaṇair anyonyam abhivarṣatoḥ
  3 kṣīṇabāṇau vi dhanuṣau bhagnakhaḍgau mahīṃ gatau
      bāhubhiḥ samasañjetām ubhāv api balānvitau
  4 bāhukaṇṭaka yuddhena tasya karṇo 'tha yudhyataḥ
      bibheda saṃdhiṃ dehasya jarayā śleṣitasya ha
  5 sa vikāraṃ śarīrasya dṛṣṭvā nṛpatir ātmanaḥ
      prīto 'smīty abravīt karṇaṃ vairam utsṛjya bhārata
  6 prītyā dadau sa karṇāya mālinīṃ nagarīm atha
      aṅgeṣu naraśārdūla sa rājāsīt sapatnajit
  7 pālayām āsa campāṃ tu karṇaḥ parabalārdanaḥ
      duryodhanasyānumate tavāpi viditaṃ tathā
  8 evaṃ śastrapratāpena prathitaḥ so 'bhavat kṣitau
      tvaddhitārthaṃ surendreṇa bhikṣito varma kuṇḍale
  9 sa divye sahaje prādāt kuṇḍale paramārcite
      sahajaṃ kavacaṃ caiva mohito deva māyayā
  10 vimuktaḥ kuṇḍalābhyāṃ ca sahajena ca varmaṇā
     nihato vijayenājau vāsudevasya paśyataḥ
 11 brāhmaṇasyābhiśāpena rāmasya ca mahātmanaḥ
     kuntyāś ca varadānena māyayā ca śatakratoḥ
 12 bhīṣmāvamānāt saṃkhyāyāṃ rathānām ardhakīrtanāt
     śalyāt tejovadhāc cāpi vāsudeva nayena ca
 13 rudrasya devarājasya yamasya varuṇasya ca
     kubera droṇayoś caiva kṛpasya ca mahātmanaḥ
 14 astrāṇi divyāny ādāya yudhi gāṇḍīvadhanvanā
     hato vaikartanaḥ karṇo divākarasamadyutiḥ
 15 evaṃ śaptas tava bhrātā bahubhiś cāpi vañcitaḥ
     na śocyaḥ sa naravyāghro yuddhe hi nidhanaṃ gataḥ

 

SECTION V

"Narada said, 'Hearing of the fame of Karna's might, the ruler of the Magadhas, king Jarasandha, challenged him to a single combat. Both conversant with the celestial weapons, a fierce battle took place between them in which they struck each other with diverse kinds of arms. At last when their arrows were exhausted and bows and swords were broken and they both became carless, they began, possessed of might as they were, to fight with bare arms. While engaged with him in mortal combat with bare arms, Karna was about to sever the two portions of his antagonist's body that had been united together by Jara. The king (of Magadha), then after feeling himself
p. 8
very much pained, cast off all desire of hostility and addressed Karna, saying, 'I am gratified.' From friendship he then gave unto Karna the town Malini. Before this, that tiger among men and subjugator of all foes (viz., Karna) had been king of the Angas only, but from that time the grinder of hostile forces began to rule over Champa also, agreeably to the wishes of Duryodhana, as thou knowest. Thus Karna became famous on earth for the valour of his arms. When, for thy good, the Lord of the celestials begged of him his (natural) coat of mail and ear-rings, stupefied by celestial illusion, he gave away those precious possessions. Deprived of his car-rings and divested of his natural armour, he was slain by Arjuna in Vasudeva's presence. In consequence of a Brahmana's curse, as also of the curse of the illustrious Rama, of the boon granted to Kunti and the illusion practised on him by Indra, of his depreciation by Bhishma as only half a car-warrior, at the tale of Rathas and Atirathas, of the destruction of his energy caused by Salya (with his keen speeches), of Vasudeva's policy, and, lastly of the celestial weapons obtained by Arjuna from Rudra and Indra and Yama and Varuna and Kuvera and Drona and the illustrious Kripa, the wielder of Gandiva succeeded in slaying Vikartana's son Karna of effulgence like that of Surya himself. Even thus had thy brother been cursed and beguiled by many. As, however, he has fallen in battle, thou shouldst not grieve for that tiger among men!'"

 

Book 12
Chapter 6

 

 

 

 1 [vaiṣampāyana]
      etāvad uktvā devarṣir virarāma sa nāradaḥ
      yudhiṣṭhiras tu rājarṣir dadhyau śokapariplutaḥ
  2 taṃ dīnamanasaṃ vīram adho vadanam ātulam
      niḥśvasantaṃ yathā nāgaṃ paryaśrunayanaṃ tathā
  3 kuntī śokaparītāṅgī duḥkhopahata cetanā
      abravīn madhurābhāṣā kāle vacanam arthavat
  4 yudhiṣṭhira mahābāho nainaṃ śocitum arhasi
      jahi śokaṃ mahāprājña śṛṇu cedaṃ vaco mama
  5 yatitaḥ sa mayā pūrvaṃ bhrātryaṃ jñāpayituṃ tava
      bhāskareṇa ca devena pitrā dharmabhṛtāṃ vara
  6 yad vācyaṃ hitakāmena suhṛdā bhūtim icchatā
      tathā divākareṇoktaḥ svapnānte mama cāgrataḥ
  7 na cainam aśakad bhānur ahaṃ vā snehakāraṇaiḥ
      purā pratyanunetuṃ vā netuṃ vāpy ekatāṃ tvayā
  8 tataḥ kālaparītaḥ sa vairasyoddhukṣaṇe rataḥ
      pratīpa kārī yuṣmākam iti copekṣito mayā
  9 ity ukto dharmarājas tu mātrā bāṣpākulekṣaṇaḥ
      uvāca vākyaṃ dharmātmā śokavyākula cetanaḥ
  10 bhavatyā gūḍhamantratvāt pīḍito 'smīty uvāca tām
     śaśāpa ca mahātejāḥ sarvalokeṣu ca striyaḥ
     na guhyaṃ dhārayiṣyantīty atiduḥkha samanvitaḥ
 11 sa rājā putrapautrāṇāṃ saṃbandhisuhṛdāṃ tathā
     smarann udvignahṛdayo babhūvāsvastha cetanaḥ
 12 tataḥ śokaparītātmā sa dhūma iva pāvakaḥ
     nirvedam akarod dhīmān rājā saṃtāpapīḍitaḥ

 

SECTION VI

"Vaisampayana said, 'Having said these words, the celestial Rishi Narada became silent. The royal sage Yudhishthira, filled with grief, became plunged in meditation. Beholding that hero cheerless and unmanned by sorrow, sighing like a snake and shedding copious tears, Kunti, herself filled with grief and almost deprived of her senses by sorrow, addressed him in these sweet words of grave import and well-suited to the occasion, 'O mighty-armed Yudhishthira, it behoveth thee not to give way to sorrow thus. O thou of great wisdom, kill this grief of thine, and listen to what I say. I tried in past times to apprise Karna of his brothership with thee. The god Surya also, O foremost of all righteous persons, did the same. All that a well-wishing friend, from desire of good, should say unto one, was said unto Karna by that god in a dream and once more in my presence. Neither by affliction nor by reasons could Surya or myself succeed in pacifying him or inducing him to unite himself with thee. Succumbing to the influence of Time, he became resolved upon wreaking his enmity on thee. As he was bent upon doing injuries upon you all, I myself gave up the attempt.' Thus addressed by his mother, king Yudhishthira, with tearful eyes and heart agitated by grief, said these words, 'In consequence of thyself having concealed thy counsels, this great affliction has overtaken me!' Possessed of great energy, the righteous king, then, in sorrow, cursed all
p. 9
the women of the world, saying, 'Henceforth no woman shall succeed in keeping a secret.' The king, then, recollecting his sons and grandsons and kinsmen and friends, became filled with anxiety and grief. Afflicted with sorrow, the intelligent king, resembling a fire covered with smoke, became overwhelmed with despair."

 

 

Book 12
Chapter 7

 

 

 

1 [vaiṣampāyana]
      yudhiṣṭhiras tu dharmātmā śokavyākula cetanaḥ
      śuśoca duḥkhasaṃtaptaḥ smṛtvā karṇaṃ mahāratham
  2 āviṣṭo duḥkhaśokābhyāṃ niḥśvasaṃś ca punaḥ punaḥ
      dṛṣṭvārjunam uvācedaṃ vacanaṃ śokakarśitaḥ
  3 yad bhaikṣam ācariṣyāma vṛṣṇyandhakapure vayam
      jñātīn niṣpuruṣān kṛtvā nemāṃ prāpsyāma durgatim
  4 amitrā naḥ samṛddhārthā vṛttārthāḥ kuravaḥ kila
      ātmānam ātmanā hatvā kiṃ dharmaphalam āpnumaḥ
  5 dhig astu kṣātram ācāraṃ dhig astu balam aurasam
      dhig astv amarṣaṃ yenemām āpadaṃ gamitā vayam
  6 sādhu kṣamā damaḥ śaucam avairodhyam amatsaraḥ
      ahiṃsā satyavacanaṃ nityāni vanacāriṇām
  7 vayaṃ tu lobhān mohāc ca stambhaṃ mānaṃ ca saṃśritāḥ
      imām avasthām āpannā rājyaleśa bubhukṣayā
  8 trailokyasyāpi rājyena nāsmān kaś cit praharṣayet
      bāndhavān nihatān dṛṣṭvā pṛthivyām āmiṣaiṣiṇaḥ
  9 te vayaṃ pṛthivī hetor avadhyān pṛthivīsamān
      saṃparityajya jīvāmo hīnārthā hatabāndhavāḥ
  10 āmiṣe gṛdhyamānānām aśunāṃ naḥ śunām iva
     āmiṣaṃ caiva no naṣṭam āmiṣasya ca bhojinaḥ
 11 na pṛthivyā sakalayā na suvarṇasya rāśibhiḥ
     na gavāśvena sarveṇa te tyājyā ya ime hatāḥ
 12 saṃyuktāḥ kāmamanyubhyāṃ krodhāmarṣasamanvitāḥ
     mṛtyuyānaṃ samāruhya gatā vaivasvatakṣayam
 13 bahukalyāṇam icchanta īhante pitaraḥ sutān
     tapasā brahmacaryeṇa vandanena titikṣayā
 14 upavāsais tathejyābhir vratakautuka maṅgalaiḥ
     labhante mātaro garbhāṃs tān māsān daśa bibhrati
 15 yadi svasti prajāyante jātā jīvanti vā yadi
     saṃbhāvitā jātabalās te dadyur yadi naḥ sukham
     iha cāmutra caiveti kṛpaṇāḥ phalahetukāḥ
 16 tāsām ayaṃ samārambho nivṛttaḥ kevalo 'phalaḥ
     yad āsāṃ nihatāḥ putrā yuvāno mṛṣṭakuṇḍalāḥ
 17 abhuktvā pārthivān bhogān ṛṇāny anavadāya ca
     pitṛbhyo devatābhyaś ca gatā vaivasvatakṣayam
 18 yadaiṣām aṅgapitarau jātau kāmamayāv iva
     saṃjātabalarūpeṣu tadaiva nihatā nṛpāḥ
 19 saṃyuktāḥ kāmamanyubhyāṃ krodhaharṣāsamañjasāḥ
     na te janma phalaṃ kiṃ cid bhoktāro jātu karhi cit
 20 pāñcālānāṃ kurūṇāṃ ca hatā eva hi ye 'hatāḥ
     te vayaṃ tv adhamāṁl lokān prapadyema svakarmabhiḥ
 21 vayam evāsya lokasya vināśe kāraṇaṃ smṛtāḥ
     dhṛtarāṣṭrasya putreṇa nikṛtyā pratyapatsmahi
 22 sadaiva nikṛtiprajño dveṣṭā māyopajīvanaḥ
     mithyavṛttaḥ sa satatam asmāsv anapakāriṣu
 23 aṃśakāmā vayaṃ te ca na cāsmābhir na tair jitam
     na tair bhukteyam avanir na nāryo gītavāditam
 24 nāmātya samitau kathyaṃ na ca śrutavatāṃ śrutam
     na ratnāni parārdhyāni na bhūr na draviṇāgamaḥ
 25 ṛddhim asmāsu tāṃ dṛṣṭvā vivarṇo hariṇaḥ kṛśaḥ
     dhṛtarāṣṭrasya nṛpateḥ saubalena niveditaḥ
 26 taṃ pitā putragṛddhitvād anumene 'naye sthitam
     anavekṣyaiṣa pitaraṃ gāṅgeyaṃ viduraṃ tathā
     asaṃśayaṃ dhṛtarāṣṭro yathaivāhaṃ tathāgataḥ
 27 aniyamyāśuciṃ lubdhaṃ putraṃ kāmavaśānugam
     patito yaśaso dīptād ghātayitvā sahodarān
 28 imau vṛddhau ca śokāgnau prakṣipya sa suyodhanaḥ
     asmat pradveṣa saṃyuktaḥ pāpabuddhiḥ sadaiva hi
 29 ko hi bandhuḥ kulīnaḥ saṃs tathā brūyāt suhṛjjane
     yathāsāv uktavān kṣudro yuyutsur vṛṣṇisaṃnidhau
 30 ātmano hi vayaṃ doṣād vinaṣṭāḥ śāśvatīḥ samāḥ
     pradahanto diśaḥ sarvās tejasā bhāskarā iva
 31 so 'smākaṃ vairapuruṣo durmantri pragrahaṃ gataḥ
     duryodhanakṛte hy etat kulaṃ no vinipātitam
     avadhyānāṃ vadhaṃ kṛtvā loke prāptāḥ sma vācyatām
 32 kulasyāsyānta karaṇaṃ durmatiṃ pāpakāriṇam
     rājā rāṣṭreśvaraṃ kṛtvā dhṛtarāṣṭro 'dya śocati
 33 hatāḥ śūrāḥ kṛtaṃ pāpaṃ viṣayaḥ svo vināśitaḥ
     hatvā no vigato manyuḥ śoko māṃ rundhayaty ayam
 34 dhanaṃjaya kṛtaṃ pāpaṃ kalyāṇenopahanyate
     tyāgavāṃś ca punaḥ pāpaṃ nālaṃ kartum iti śrutiḥ
 35 tyāgavāñ janma maraṇe nāpnotīti śrutir yadā
     prāptavarmā kṛtamatir brahma saṃpadyate tadā
 36 sadhanaṃjaya nirdvaṃdvo munir jñānasamanvitaḥ
     vanam āmantrya vaḥ sarvān gamiṣyāmi paraṃtapa
 37 na hi kṛtsnatamo dharmaḥ śakyaḥ prāptum iti śrutiḥ
     parigrahavatā tan me pratyakṣam arisūdana
 38 mayā nisṛṣṭaṃ pāpaṃ hi parigraham abhīpsatā
     janma kṣayanimittaṃ ca śakyaṃ prāptum iti śrutiḥ
 39 sa parigraham utsṛjya kṛtsnaṃ rājyaṃ tathaiva ca
     gamiṣyāmi vinirmukto viśoko vi jvaras tathā
 40 praśādhi tvam imām urvīṃ kṣemāṃ nihatakaṇṭakām
     na mamārtho 'sti rājyena na bhogair vā kurūttama
 41 etāvad uktvā vacanaṃ dharmarājo yudhiṣṭhiraḥ
     vyupāramat tataḥ pārthaḥ kanīyān pratyabhāṣata

 

SECTION VII

Vaisampayana said, "The righteous-souled Yudhishthira, with an agitated heart and burning with sorrow, began to grieve for that mighty car-warrior Karna. Sighing repeatedly, he addressed Arjuna, saying, 'If, O Arjuna, we had led a life of mendicancy in the cities of the Vrishnis and the Andhakas, then this miserable end would not have been ours in consequence of having exterminated our kinsmen. Our foes, the Kurus, have gained in prosperity, while we have become divested of all the objects of life, for what fruits of righteousness can be ours when we have been guilty of self-slaughter? 1 Fie on the usages of Kshatriyas, fie on might and valour, and fie on wrath, since through these such a calamity hath overtaken us. Blessed are forgiveness, and self-restraint, and purity, with renunciation and humility, and abstention from injury, and truthfulness of speech on all occasions, which are all practised by forest-recluses. Full of pride and arrogance, ourselves, however, through covetousness and folly and from desire of enjoying the sweets of sovereignty, have fallen into this plight. Beholding those kinsmen of ours that were bent on acquiring the sovereignty of the world slain on the field of battle, such grief hath been ours that one cannot gladden us by giving the sovereignty of even the three worlds. Alas, having slain, for the sake of the earth, such lords of earth as deserved not to be slain by us, we are bearing the weight of existence, deprived of friends and reft of the very objects of life. Like a pack of dogs fighting one another for a piece of meat, a great disaster has overtaken us! That piece of meat is no longer dear to us. On the other hand, it shall be thrown aside. They that have been slain should not have been slain for the sake of even the whole earth or mountains of gold, or all the horses and kine in this world. Filled with envy and a hankering for all earthly objects, and influenced by wrath and pleasure, all of them, betaking themselves to the highway of Death, have repaired to the regions of Yama. Practising asceticism and Brahmacharya and truth and renunciation, sires wish for sons endued with every kind of prosperity. Similarly, by fasts and sacrifices and vows and sacred rites and auspicious ceremonies mothers conceive. They then hold the foetus for ten months. Passing their time in misery and in expectation of fruit, they
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always ask themselves in anxiety, 'Shall these come out of the womb safely? Shall these live after birth? Shall they grow in might and be objects of regard on earth? Shall they be able to give us happiness in this and the other world?' Alas, since their sons, youthful in years and resplendent with ear-rings, have been slain, therefore, those expectations of theirs rendered fruitless, have been abandoned by them. Without having enjoyed the pleasure of this world, and without having paid off the debts they owed to their sires and the gods, they have repaired to Yama's abode. Alas, O mother, those kings have been slain just at that time when their parents expected to reap the fruits of their might and wealth. 1 They were always fitted with envy and a hankering after earthly objects, and were exceedingly subject to anger and joy. For this, they could not be expected to enjoy at any time or any place the fruits of victory. 2 I think that they among the Panchalas and the Kurus that have fallen (in this battle) have been lost, otherwise he that has slain would, by that act of his, obtain all regions of bliss. 3 We are regarded as the cause of the destruction that has overtaken the world. The fault, however, is really ascribable to the sons of Dhritarashtra. Duryodhana's heart was always set upon guile. Always cherishing malice, he was addicted to deception. Although we never offended him, yet he always behaved falsely towards us. We have not gained our object, nor have they gained theirs. We have not vanquished them, nor have they vanquished us. The Dhartarashtras could not enjoy this earth, nor could they enjoy women and music. They did not listen to the counsels of ministers and friends and men learned in the scriptures. They could not, indeed, enjoy their costly gems and well-filled treasury and vast territories. Burning with the hate they bore us, they could not obtain happiness and peace. Beholding our aggrandisement, Duryodhana became colourless, pale and emaciated. Suvala's son informed king Dhritarashtra of this. As a father full of affection for his son, Dhritarashtra tolerated the evil policy his son pursued. Without doubt, by disregarding Vidura and the high-souled son of Ganga, and in consequence of his neglect in restraining his wicked and covetous son, entirely governed by his passions, the king has met with destruction like my poor self. Without doubt, Suyodhana, having caused his uterine brothers to be slain and having east this couple into burning grief, hath fallen off from his blazing fame. Burning with the hate he bore to us Duryodhana was always of a sinful heart. What other kinsman of high birth could use such language towards kinsmen as he, from desire of battle, actually used in the presence of Krishna? We also have, through Duryodhana's fault, been lost for eternity, like suns burning everything around them with their own energy. That wicked-souled wight,
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that embodiment of hostility, was our evil star. Alas, for Duryodhana's acts alone, this race of ours has been exterminated. Having slain those whom we should never have slain, we have incurred the censures of the world. King Dhritarashtra, having installed that wicked-souled prince of sinful deeds, that exterminator of his race, in the sovereignty, is obliged to grieve today. Our heroic foes have been slain. We have committed sin. His possessions and kingdom are gone. Having slain them, our wrath has been pacified. But grief is stupefying me. O Dhananjaya, a perpetrated sin is expiated by auspicious acts, by publishing it wildly, by repentance, by alms-giving, by penances, by trips to tirthas after renunciation of everything, by constant meditation on the scriptures. Of all these, he that has practised renunciation is believed to be incapable of committing sins anew. The Srutis declare that he that practises renunciation escapes from birth and death, and obtaining the right rood, that person of fixed soul attains to Brahma. I shall, therefore, O Dhananjaya, go to the woods, with your leave, O scorcher of foes, disregarding all the pairs of opposites, adopting the vow of taciturnity, and walking in the way pointed out by knowledge. 1 O slayer of foes, the Srutis declare it and I myself have seen it with my eyes, that one who is wedded to this earth can never obtain every kind Of religious merit. Desirous of obtaining the things of this earth, I have committed sin, through which, as the Srutis declare, birth and death are brought about. Abandoning the whole of my kingdom, therefore, and the things of this earth, I shall go to the woods, escaping from the ties of the world, freed from grief, and without affection for anything. Do thou govern this earth, on which peace has been restored, and which has been divested of all its thorns. O best of Kuru's race, I have no need for kingdom or for pleasure.' Having said these words, king Yudhishthira the just stopped. His younger brother Arjuna then addressed him in the following words.

 

 

Book 12
Chapter 8

 

 

 

 1 [vaiṣampāyana]
      athārjuna uvācedam adhikṣipta ivākṣamī
      abhinītataraṃ vākyaṃ dṛḍhavādaparākramaḥ
  2 darśayann aindrir ātmānam ugram ugraparākramaḥ
      smayamāno mahātejāḥ sṛkkiṇī saṃlihan muhuḥ
  3 aho duḥkham aho kṛcchram aho vaiklavyam uttamam
      yatkṛtvāmānuṣaṃ karma tyajethāḥ śriyam uttamām
  4 śatrūn hatvā mahīṃ labdhvā svadharmeṇopapāditām
      hatāmitraḥ kathaṃ sarvaṃ tyajethā buddhilāghavāt
  5 klībasya hi kuto rājyaṃ dīrghasūtrasya vā punaḥ
      kimarthaṃ ca mahīpālān avadhīḥ krodhamūrchitaḥ
  6 yo hy ājijīviṣed bhaikṣyaṃ karmaṇā naiva kena cit
      samārambhān bubhūṣeta hatasvastir akiṃcanaḥ
      sarvalokeṣu vikhyāto na putrapaśusaṃhitaḥ
  7 kāpālīṃ nṛpa pāpiṣṭhāṃ vṛttim āsthāya jīvataḥ
      saṃtyajya rājyam ṛddhaṃ te loko 'yaṃ kiṃ vadiṣyati
  8 sarvārambhān samutsṛjya hatasvastir akiṃcanaḥ
      kasmād āśaṃsase bhaikṣyaṃ cartuṃ prākṛtavat prabho
  9 asmin rājakule jāto jitvā kṛtsnāṃ vasuṃdharām
      dharmārthāv akhilau hitvā vanaṃ mauḍhyāt pratiṣṭhase
  10 yadīmāni havīṃṣīha vimathiṣyanty asādhavaḥ
     bhavatā viprahīṇāni prāptaṃ tvām eva kilbiṣam
 11 ākiṃcanyam anāśāsyam iti vai nahuṣo 'bravīt
     kṛtyā nṛśaṃsā hy adhane dhig astv adhanatām iha
 12 aśvastanam ṛṣīṇāṃ hi vidyate veda tad bhavān
     yaṃ tv imaṃ dharmam ity āhur dhanād eṣa pravartate
 13 dharmaṃ saṃharate tasya dhanaṃ harati yasya yaḥ
     hriyamāṇe dhane rājan vayaṃ kasya kṣamemahi
 14 abhiśastavat prapaśyanti daridraṃ pārśvataḥ sthitam
     dāridryaṃ pātakaṃ loke kas tac chaṃsitum arhati
 15 patitaḥ śocyate rājan nirdhanaś cāpi śocyate
     viśeṣaṃ nādhigacchāmi patitasyādhanasya ca
 16 arthebhyo hi vivṛddhebhyaḥ saṃbhṛtebhyas tatas tataḥ
     kriyāḥ sarvāḥ pravartante parvatebhya ivāpa gāḥ
 17 ardhād dharmaś ca kāmaś ca svargaś caiva narādhipa
     prāṇayātrā hi lokasya vinārthaṃ na prasidhyati
 18 arthena hi vihīnasya puruṣasyālpamedhasaḥ
     vyucchidyante kriyāḥ sarvā grīṣme ku sarito yathā
 19 yasyārthās tasya mitrāṇi yasyārthās tasya bāndhavāḥ
     yasyārthāḥ sa pumāṁl loke yasyārthāḥ sa ca paṇḍitaḥ
 20 adhanenārthakāmena nārthaḥ śakyo vivitsatā
     arthair arthā nibadhyante gajair iva mahāgajāḥ
 21 dharmaḥ kāmaś ca svargaś ca harṣaḥ krodhaḥ śrutaṃ damaḥ
     arthād etāni sarvāṇi pravartante narādhipa
 22 dhanāt kulaṃ prabhavati dhanād dharmaḥ pravartate
     nādhanasyāsty ayaṃ loko na paraḥ puruṣottama
 23 nādhano dharmakṛtyāni yathāvad anutiṣṭhati
     dhanād dhi dharmaḥ sravati śailād girinadī yathā
 24 yaḥ kṛśāśvaḥ kṛśa gavaḥ kṛśa bhṛtyaḥ kṛśātithiḥ
     sa vai rājan kṛśo nāma na śarīrakṛśaḥ kṛśaḥ
 25 avekṣasva yathānyāyaṃ paśya devāsuraṃ yathā
     rājan kim anyaj jñātīnāṃ vadhād ṛdhyanti devatāḥ
 26 na ced dhartavyam anyasya kathaṃ tad dharmam ārabhet
     etāvān eva vedeṣu niścayaḥ kavibhiḥ kṛtaḥ
 27 adhyetavyā trayī vidyā bhavitavyaṃ vipaścitā
     sarvathā dhanam āhāryaṃ yaṣṭavyaṃ cāpi yatnataḥ
 28 krohād devair avāptāni divi sthānāni sarvaśaḥ
     iti devā vyavasitā vedavādāś ca śāśvatāḥ
 29 adhīyante tapasyanti yajante yājayanti ca
     kṛtsnaṃ tad eva ca śreyo yad apy ādadate 'nyataḥ
 30 na paśyāmo 'napahṛtaṃ dhanaṃ kiṃ cit kva cid vayam
     evam eva hi rājāno jayanti pṛthivīm imām
 31 jitvā mamatvaṃ bruvate putrā iva pitur dhane
     rājarṣayo jitasvargā dharmo hy eṣāṃ nigadyate
 32 yathaiva pūrṇād udadheḥ syandanty āpo diśo daśa
     evaṃ rājakulād vittaṃ pṛthivīṃ pratitiṣṭhati
 33 āsīd iyaṃ dilīpasya nṛgasya nahuṣasya ca
     ambarīṣasya māndhātuḥ pṛthivī sā tvayi sthitā
 34 sa tvāṃ dravyamayo yajñaḥ saṃprāptaḥ sarvadakṣiṇaḥ
     taṃ cen na yajase rājan prāptas tvaṃ devakilbiṣam
 35 yeṣāṃ rājāśvamedhena yajate dakṣiṇāvatā
     upetya tasyāvabhṛthaṃ pūtāḥ sarve bhavanti te
 36 viśvarūpo mahādevaḥ sarvamedhe mahāmakhe
     juhāva sarvabhūtāni tathaivātmānam ātmanā
 37 śāśvato 'yaṃ bhūtipatho nāsyāntam anuśuśruma
     mahān dāśarathaḥ panthā mā rājan kāpathaṃ gamaḥ

 

SECTION VIII

Vaisampayana said, "Like a person unwilling to forgive an insult, Arjuna of keen speech and prowess, and possessed of energy, betraying great fierceness and licking the Corners of his mouth, said these words of grave import, smiling the while: 'Oh, how painful, how distressing! I grieve to see this great agitation of thy heart, since having achieved such a superhuman feat, thou art bent upon forsaking this great prosperity. Having slain thy foes, and having acquired the sovereignty of the earth which has been won through observance of the duties of thy own order, why shouldst thou abandon everything through fickleness of heart? Where on earth hath a eunuch or a person of procrastination
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ever acquired sovereignty? Why then didst thou, insensate with rage, slay all the kings of the earth? He that would live by mendicancy, cannot, by any act of his, enjoy the good things of the earth. Divested of prosperity and without resources, he can never win fame on earth or acquire sons and animals. If, O king, abandoning this swelling kingdom, thou livest in the observance of the wretched mode of life led by a mendicant, what will the world say of thee? Why dost thou say that abandoning all the good things of the earth, divested of prosperity, and reft of resources, thou wilt lead a life of mendicancy like a vulgar person? Thou art born in this race of kings. Having won by conquest the whole earth, wishest thou from folly to live in the woods after abandoning everything of virtue and profit? If thou retirest into the woods, in thy absence, dishonest men will destroy sacrifices. That sin will certainly pollute thee. King Nahusha, having done many wicked acts in a state of poverty, cried fie on that state and said that poverty is for recluses. Making no provision for the morrow is a practice that suits Rishis. Thou knowest this well. That, however, which has been called the religion of royalty depends entirely on wealth. One who robs another of wealth, robs him of his religion as well. 1 Who amongst us, therefore, O king, would forgive an act of spoliation that is practised on us? It is seen that a poor man, even when he stands near, is accused falsely. Poverty is a state of sinfulness. It behoveth thee not to applaud poverty, therefore. The man that is fallen, O king, grieveth, as also he that is poor. I do not see the difference between a fallen man and a poor man. All kinds of meritorious acts flow from the possession of great wealth like a mountain. From wealth spring all religious acts, all pleasures, and heaven itself, O king! Without wealth, a man cannot find the very means of sustaining his life. The acts of a person who, possessed of little intelligence, suffers himself to be divested of wealth, are all dried up like shallow streams in the summer season. He that has wealth has friends. He that has wealth has kinsmen. He that has wealth is regarded as a true man in the world. He that has wealth is regarded as a learned man. If a person who hath no wealth desires to achieve a particular purpose, he meets with failure. Wealth brings about accessions of wealth, like elephants capturing (wild) elephants. Religious acts, pleasures, joy, courage, wrath, learning, and sense of dignity, all these proceed from wealth, O king! From wealth one acquires family honour. From wealth, one's religious merit increases. He that is without wealth hath neither this world, nor the next, O best of men! The man that hath no wealth succeeds not in performing religious acts, for these latter spring from wealth, like rivers from a mountain. He that is lean in respect of (his possession of) steeds and kine and servants and guests, is truly lean and not he whose limbs alone are so. Judge truly, O king, and look at the conduct of the gods and the Danavas. O king, do the gods ever wish for anything else than the slaughter of their kinsmen (the Asuras)? If the appropriation of wealth belonging to others be not regarded as righteous, how, O monarch, will kings practise virtue on this earth? Learned men have, in the Vedas, laid down this conclusion. The
p. 13
learned have laid it down that kings should live, reciting every day the three Vedas, seeking to acquire wealth, and carefully performing sacrifices with the wealth thus acquired. The gods, through internecine quarrels, have obtained footing in heaven. When, the very gods have won their prosperity through internecine quarrels, what fault can there be in such quarrels? The gods, thou seest, act in this way. The eternal precepts of the Vedas also sanction it. To learn, teach, sacrifice, and assist at other's sacrifices,--these are our principal duties. The wealth that kings take from others becomes the means of their prosperity. We never see wealth that has been earned without doing some injury to others. It is even thus that kings conquer this world. Having conquered, they call that wealth theirs, just as sons speak of the wealth of their sires as their own. The royal sages that have gone to heaven have declared this to be the duty of kings. Like water flowing on every direction from a swollen ocean, that wealth runs on every direction from the treasuries of kings. This earth formerly belonged to king Dilipa, Nahusha, Amvarisha, and Mandhatri. She now belongs to thee! A great sacrifice, therefore, with profuse presents of every kind and requiring a vast heap of the earth's produce, awaits thee. If thou dost not perform that sacrifice, O king, then the sins of this kingdom shall all be thine. Those subjects whose king performs a horse-sacrifice with profuse presents, become all cleansed and sanctified by beholding the ablutions at the end of the sacrifice. Mahadeva himself, of universal form, in a great sacrifice requiring libations of all kinds of flesh, poured all creatures as sacrificial libations and then his own self. Eternal is this auspicious path. Its fruits are never destroyed. This is the great path called Dasaratha. Abandoning it, O king, to what other path wouldst thou betake thyself?'

 

 

Book 12
Chapter 9

 

 

 

1 [yudhisṭhira]
      muhūrtaṃ tāvad ekāgro manaḥ śrotre 'ntarātmani
      dhārayitvāpi te śrutvā rocatāṃ vacanaṃ mama
  2 sārthagamyam ahaṃ mārgaṃ na jātu tvatkṛte punaḥ
      gaccheyaṃ tad gamiṣyāmi hitvā grāmyasukhāny uta
  3 kṣemyaś caikākinā gamyaḥ panthāḥ ko 'stīti pṛccha mām
      atha vā necchasi praṣṭum apṛcchann api me śṛṇu
  4 hitvā grāmyasukhācāraṃ tapyamāno mahat tapaḥ
      araṇye phalamūlāśī cariṣyāmi mṛgaiḥ saha
  5 juhvāno 'gniṃ yathākālam ubhau kālāv upaspṛśan
      kṛśaḥ parimitāhāraś carma cīrajaṭā dharaḥ
  6 śītavātātapa sahaḥ kṣutpipāsāśramakṣamaḥ
      tapasā vidhidṛṣṭena śarīram upaśoṣayan
  7 manaḥkarṇasukhā nityaṃ śṛṇvann uccāvacā giraḥ
      muditānām araṇyeṣu vasatāṃ mṛgapakṣiṇām
  8 ājighran peśalān gandhān phullānāṃ vṛkṣavīrudhām
      nānārūpān vane paśyan ramaṇīyān vanaukasaḥ
  9 vāna prasthajanasyāpi darśanaṃ kulavāsinaḥ
      nāpriyāṇy ācariṣyāmi kiṃ punar grāmavāsinām
  10 ekāntaśīlī vimṛśan pakvāpakvena vartayan
     pitṝn devāṃś ca vanyena vāgbhir adbhiś ca tarpayan
 11 evam āraṇya śāstrāṇām ugram ugrataraṃ vidhim
     sevamānaḥ pratīkṣiṣye dehasyāsya samāpanam
 12 atha vaiko 'ham ekāham ekaikasmin vanaspatau
     caran bhaikṣyaṃ munir muṇḍaḥ kṣapayiṣye kalevaram
 13 pāṃsubhiḥ samavacchannaḥ śūnyāgāra pratiśrayaḥ
     vṛkṣamūlaniketo vā tyaktasarvapriyāpriyaḥ
 14 na śocan na prahṛṣyaṃś ca tulyanindātmasaṃstutiḥ
     nirāśīr nirmamo bhūtvā nirdvaṃdvo niṣparigrahaḥ
 15 ātmārāmaḥ prasannātmā jaḍāndhabadhirākṛtiḥ
     akurvāṇaḥ paraiḥ kāṃ cit saṃvidaṃ jātu kena cit
 16 jaṅgamājaṅgamān sarvān na vihiṃsaṃś caturvidhān
     prajāḥ sarvāḥ svadharmasthāḥ samaḥ prāṇabhṛtaḥ prati
 17 na cāpy avahasan kaṃ cin na kurvan bhrukuṭīṃ kva cit
     prasannavadano nityaṃ sarvendriyasusaṃyataḥ
 18 apṛcchan kasya cin mārgaṃ vrajan yenaiva kena cit
     na deśaṃ na diśaṃ kāṃ cid gantum icchan viśeṣataḥ
 19 gamane nirapekṣaś ca paścād anavalokayan
     ṛjuḥ praṇihito gacchaṃs trasa sthāvaravarjakaḥ
 20 svabhāvas tu prayāty agre prabhavanty aśanāny api
     dvaṃdvāni ca viruddhāni tāni sarvāṇy acintayan
 21 alpaṃ vāsvādu vā bhojyaṃ pūrvālābhena jātucit
     anyeṣv api caraṁl lābham alābhe sapta pūrayan
 22 vi dhūme nyastamusale vyaṅgāre bhuktavaj jane
     atītapātra saṃcāre kāle vigatabhikṣuke
 23 ekakālaṃ caran bhaikṣyaṃ gṛhe dve caiva pañca ca
     spṛhā pāśān vimucyāhaṃ cariṣyāmi mahīm imām
 24 na jijīviṣuvat kiṃ cin na mumūrṣuvad ācaran
     jīvitaṃ maraṇaṃ caiva nābhinandan na ca dviṣan
 25 vāsyaikaṃ takṣato bāhuṃ candanenaikam ukṣataḥ
     nākalyāṇaṃ na kalyāṇaṃ cintayann ubhayos tayoḥ
 26 yāḥ kāś cij jīvatā śakyāḥ kartum abhyudaya kriyāḥ
     sarvās tāḥ samabhityajya nimeṣādi vyavasthitaḥ
 27 teṣu nityam asaktaś ca tyaktasarvendriyakriyaḥ
     suparityakta saṃkalpaḥ sunirṇiktātma kalmaṣaḥ
 28 vimuktaḥ sarvasaṅgebhyo vyatītaḥ sarvavāgurāḥ
     na vaśe kasya cit tiṣṭhan sa dharmā mātariśvanaḥ
 29 vītarāgaś carann evaṃ tuṣṭiṃ prāpsyāmi śāśvatīm
     tṛṣṇayā hi mahat pāpam ajñānād asmi kāritaḥ
 30 kuśalākuśalāny eke kṛtvā karmāṇi mānavāḥ
     kāryakāraṇa saṃśliṣṭaṃ svajanaṃ nām abibhratī
 31 āyuṣo 'nte prahāyedaṃ kṣīṇaprāyaṃ kalevaram
     pratigṛhṇāti tat pāpaṃ kartuḥ karmaphalaṃ hi tat
 32 evaṃ saṃsāracakre 'smin vyāviddhe rathacakravat
     sameti bhūtagrāmo 'yaṃ bhūtagrāmeṇa kāryavān
 33 janmamṛtyujarāvyādhivedanābhir upadrutam
     asāram imam asvantaṃ saṃsāraṃ tyajataḥ sukham
 34 divaḥ patatsu deveṣu sthānebhyaś ca maharṣiṣu
     ko hi nāma bhavenārthī bhavet kāraṇatattvavit
 35 kṛtvā hi vividhaṃ karma tat tad vividhalakṣaṇam
     pārthivair nṛpatiḥ svalpaiḥ kāraṇair eva badhyate
 36 tasmāt prajñāmṛtam idaṃ cirān māṃ pratyupasthitam
     tat prāpya prārthaye sthānam avyayaṃ śāśvataṃ dhruvam
 37 etayā satataṃ vṛttyā carann evaṃ prakārayā
     dehaṃ saṃsthāpayiṣyāmi nirbhayaṃ mārgam āsthitaḥ

 

SECTION IX

"Yudhishthira said, 'For a little while, O Arjuna, concentrate thy attention and fix thy mind and hearing on thy inner soul. If thou listenest to my words in such a frame of mind, they will meet with thy approbation. Abandoning all worldly pleasures, I shall betake myself to that path which is trod by the righteous. I shall not, for thy sake, tread along the path thou recommendest. If thou askest me what path is auspicious that one should tread alone, I shall tell thee. If thou dost not desire to ask me, I shall yet, unasked by thee, tell thee of it. Abandoning the pleasures and observance of men of the world, engaged in performing the austerest of penances, I shall wander in the forest, with the animals that have their home there, living on fruit and roots. Pouring libations on the: fire at due hours, and performing ablutions at morn and eve, I shall thin myself by reduced diet, and covering myself with skins, bear matted locks on my head. Enduring cold, wind, and heat as also hunger and thirst and toil, I shall emaciate my body by penances as laid down in the ordinance.
p. 14
[paragraph continues] Charming to the heart and the ear, I shall daily listen to the clear strains of, cheerful birds and animals residing in the woods. I shall enjoy the fragrance of flower-burthened trees and creepers, and see diverse kinds of charming products that grow in the forest. I shall also see many excellent recluses of the forest. I shall not do the slightest injury to any creature, what need be said then of those that dwell in villages and towns? 1 Leading a retired life and devoting myself to contemplation, I shall live upon ripe and unripe fruits and gratify the Pitris and the deities with offerings of wild fruits and spring water and grateful hymns. Observing in this way the austere regulations of a forest life, I shall pass my days, calmly awaiting the dissolution of my body. Or, living alone and observing the vow of taciturnity, with my head shaved clean, I shall derive my sustenance by begging each day of only one tree. 2 Smearing my body with ashes, and availing of the shelter of abandoned houses, or lying at the foot of trees, I shall live, casting off all things dear or hateful. Without indulging in grief or joy, and regarding censure and applause, hope and affliction, equally, and prevailing over every couple of opposites, I shall live casting off all the things of the world. Without conversing with anybody, I shall assume the outward form of a blind and deaf idiot, while living in contentment and deriving happiness from my own soul. Without doing the least injury to the four kinds of movable and immovable creatures, I shall behave equally towards all creatures whether mindful of their duties or following only the dictates of the senses. I shall not jeer at any one, nor shall I frown at anybody. Restraining all my senses, I shall always be of a cheerful face. Without asking anybody about the way, proceeding along any route that I may happen to meet with, I shall go on, without taking note of the country or the point of the compass to which or towards which I may go. Regardless of whither I may proceed, I shall not look behind. Divesting myself of desire and wrath, and turning my gaze inwards, I shall go on, casting off pride of soul and body. Nature always walks ahead; hence, food and drink will somehow be accomplished. I shall not think of those pairs of opposites that stand in the way of such a life. If pure food in even a small measure be not obtainable in the first house (to which I may go), I shalt get it by going to other houses. If I fail to procure it by even such a round, I shall proceed to seven houses in succession and fill my craving. When the smoke of houses will cease, their hearth-fires having been extinguished, when husking-rods will be kept aside, and all the inmates will have taken their food, when mendicants and guests Will cease to wander, I shall select a moment for my round of mendicancy and solicit alms at two, three, or five houses at the most. I shall wander over the earth, after breaking the bonds of desire. Preserving equability in success and failure, I shall earn great ascetic merit. I shall behave neither like one that is fond of life nor like one that is about to die.
p. 15
[paragraph continues] I shall not manifest any liking for life or dislike for death. If one strikes off one arm of mine and another smears the other arm with sandal-paste, I shall not wish evil to the one or good to the other. Discarding all those acts conducive to prosperity that one can do in life, the only acts I shall perform will be to open and shut my eyes and take as much food and drink as will barely keep up life. Without ever being attached to action, and always restraining the functions of the senses, I shall give up all desires and purify the soul of all impurities. Freed from all attachments and tearing off all bonds and ties, I shall live free as the wind. Living in such freedom from affections, everlasting contentment will be mine. Through desire, I have, from ignorance, committed great sins. A certain class of men, doing both auspicious and inauspicious acts here, maintain their wives, children, and kinsmen, all bound to them in relations of cause and effect. 1 When the period of their life runs out, casting off their weakened bodies, they take upon themselves all the effects of their sinful acts, for none but the actor is burdened with the consequences of his acts. 2 Even thus, endued with actions, creatures come into this wheel of life that is continually turning like the wheel of a car, and even thus, coming thither, they meet with their fellow-creatures. He, however, who abandons the worldly course of life, which is really a fleeting illusion although it looks eternal, and which is afflicted by birth, death, decrepitude, disease, and pain, is sure to obtain happiness. When again, the very gods fall down from heaven and great Rishis from their respective positions of eminence who, that is acquainted with truths of causes (and effects) would wish to have even heavenly prosperity? 3 Insignificant kings, having performed diverse acts relating to the diverse means of kingcraft (known by the means of conciliation, gift, &c.) often slay a king through some contrivance. Reflecting on these circumstances, this nectar of wisdom hath come to me. Having attained it, I desire to get a permanent, eternal, and unchangeable place (for myself). Always (conducting myself) with such wisdom and acting in this way, I shall, by betaking myself to that fearless path of life, terminate this physical frame that is subject to birth, death, decrepitude, disease, and pain.'"

 

Book 12
Chapter 10

 

 

 

1 [bhīma]
      śrotriyasyeva te rājan mandakasyāvipaścitaḥ
      anuvāka hatā buddhir naiṣā tattvārtha darśinī
  2 ālasye kṛtacittasya rājadharmānasūyataḥ
      vināśe dhārtarāṣṭrāṇāṃ kiṃ phalaṃ bharatarṣabha
  3 kṣamānukampā kāruṇyam ānṛśaṃsyaṃ na vidyate
      kṣātram ācarato mārgam api bandhos tvad antare
  4 yadīmāṃ bhavato buddhiṃ vidyāma vayam īdṛśīm
      śastraṃ naiva grahīṣyāmo na vadhiṣyāma kaṃ cana
  5 bhaikṣyam evācariṣyāma śarīrasyā vimokṣaṇāt
      na cedaṃ dāruṇaṃ yuddham abhaviṣyan mahīkṣitām
  6 prāṇasyānnam idaṃ sarvam iti vai kavayo viduḥ
      sthāvaraṃ jaṅgamaṃ caiva sarvaṃ prāṇasya bhojanam
  7 ādadānasya ced rājyaṃ ye ke cit paripanthinaḥ
      hantavyās ta iti prājñāḥ kṣatradharmavido viduḥ
  8 te sa doṣā hatāsmābhī rājyasya paripanthinaḥ
      tān hatvā bhuṅkṣva dharmeṇa yudhiṣṭhira mahīm imām
  9 yathā hi puruṣaḥ khātvā kūpam aprāpya codakam
      paṅkadigdho nivarteta karmedaṃ nas tathopamam
  10 yathāruhya mahāvṛkṣam apahṛtya tato madhu
     aprāśya nidhanaṃ gacchet karmedaṃ nas tathopamam
 11 yathā mahāntam adhvānam āśayā puruṣaḥ patan
     sa nirāśo nivarteta karmedaṃ nas tathopamam
 12 yathā śatrūn ghātayitvā puruṣaḥ kurusattama
     ātmānaṃ ghātayet paścāt karmedaṃ nas tathāvidham
 13 yathānnaṃ kṣudhito labdhvā na bhuñjīta yadṛcchayā
     kāmī ca kāminīṃ labdhvā karmedaṃ nas tathāvidham
 14 vayam evātra garhyā hi ye vayaṃ mandacetasaḥ
     tvāṃ rājann anugacchāmo jyeṣṭho 'yam iti bhārata
 15 vayaṃ hi bāhubalinaḥ kṛtavidyā manasvinaḥ
     klībasya vākye tiṣṭhāmo yathaivāśaktayas tathā
 16 agatīn kāgatīn asmān naṣṭārthān arthasiddhaye
     kathaṃ vai nānupaśyeyur janāḥ paśyanti yādṛśam
 17 āpatkāle hi saṃnyāsaḥ kartavya iti śiṣyate
     jarayābhiparītena śatrubhir vyaṃsitena ca
 18 tasmād iha kṛtaprajñās tyāgaṃ na paricakṣate
     dharmavyatikramaṃ cedaṃ manyante sūkṣmadarśinaḥ
 19 kathaṃ tasmāt samutpannas tanniṣṭhas tad upāśrayaḥ
     tad eva nindann āsīta śraddhā vānyatra gṛhyate
 20 śriyā vihīnair adhanair nāstikaiḥ saṃpravartitam
     vedavādasya vijñānaṃ satyābhāsam ivānṛtam
 21 śakyaṃ tu mauṇḍyam āsthāya bibhratātmānam ātmanā
     dharmac chadma samāsthāya āsituṃ na tu jīvitum
 22 śakyaṃ punar araṇyeṣu sukham ekena jīvitum
     abibhratā putrapautrān devarṣīn atithīn pitṝn
 23 neme mṛgāḥ svargajito na varāhā na pakṣiṇaḥ
     athaitena prakāreṇa puṇyam āhur na tāñ janāḥ
 24 yadi saṃnyāsataḥ siddhiṃ rājan kaś cid avāpnuyāt
     parvatāś ca drumāś caiva kṣipraṃ siddhim avāpnuyuḥ
 25 ete hi nityasaṃnyāsā dṛśyante nirupadravāḥ
     aparigrahavantaś ca satataṃ cātmacāriṇaḥ
 26 atha ced ātmabhāgyeṣu nānyeṣāṃ siddhim aśnute
     tasmāt karmaiva kartavyaṃ nāsti siddhir akarmaṇaḥ
 27 audakāḥ sṛṣṭayaś caiva jantavaḥ siddhim āpnuyuḥ
     yeṣām ātmaiva bhartavyo nānyaḥ kaś cana vidyate
 28 avekṣasva yathā svaiḥ svaiḥ karmabhir vyāpṛtaṃ jagat
     tasmāt karmaiva kartavyaṃ nāsti siddhir akarmaṇaḥ

SECTION X

Bhimasena said, "Thy understanding, O king, has become blind to the
p. 16
truth, like that of a foolish and unintelligent reciter of the Veda in consequence of his repeated recitation of those scriptures. If censuring the duties of kings thou wouldst lead a life of idleness, then, O bull of Bharata's race, this destruction of the Dhartarashtras was perfectly uncalled for. Are forgiveness and compassion and pity and abstention from injury not to be found in anybody walking along the path of Kshatriya duties? If we Knew that this was thy intention, we would then have never taken up arms and slain a single creature. We would then have lived by mendicancy till the destruction of this body. This terrible battle between the rulers of the earth would also have never taken place. The learned have said this all that we see is food for the strong. Indeed, this mobile and immobile world is our object of enjoyment for the person that is strong. Wise men acquainted with Kshatriya duties have declared that they who stand in the way of the person taking the sovereignty of the earth, should be slain. Guilty of that fault, those that stood as enemies of our kingdom have all been slain by us. Having slain them, O Yudhishthira, righteously govern this earth. This our act (in refusing the kingdom) is like that of a person who having dug a well stops in his work before obtaining water and comes up smutted with mire. Or, this our act is like that of a person who having climbed up a tall tree and taken honey there from meets with death before tasting it. Or, it is like that of a person who having set out on a long way comes back in despair without having reached his destination. Or, it is like that of a person who having slain all his foes, O thou of Kuru's race, at last Falls by his own hand. Or, it is like that of a person afflicted with hunger, who having obtained food, refuses to take it, or of a person under the influence of desire, who having obtained a woman reciprocating his passion, refuses to meet with her. We have become objects of censure, O Bharata, because, O king, we follow thee that art of feeble understanding, in consequence of thyself being our eldest brother. We are possessed of mighty arms; we are accomplished in knowledge and endued with great energy. Yet we are obedient to the words of a eunuch as if we were entirely helpless. We are the refuge of all helpless persons. Yet, when people see us so, why would they not say that in respect of the acquisition of our objects we are entirely powerless? Reflect on this that I say. It has been laid down that (a life of) renunciation should be adopted, only in times of distress, by kings overcome with decrepitude or defeated by foes. Men of wisdom, therefore, do not applaud renunciation as the duty of a Kshatriya. On the other hand, they that are of clear sight think that the adoption of that course of life (by a Kshatriya) involves even the loss of virtue. How can those that have sprung from that order, that are devoted to the practices of that order, and that have refuge in them, censure those duties? Indeed, if those duties be censurable, then why should not the Supreme Ordainer be censured? 1 It is only those persons that are reft of prosperity and wealth and that are infidels in faith, that have promulgated this precept of the Vedas (about the propriety of a Kshatriya's adoption of
p. 17
a life of renunciation) as the truth. In reality, however, it is never proper for a Kshatriya to do so. He who is competent to support life by prowess, he who can support himself by his own exertions, does not live, but really falls away from his duty, by the hypocritical externals of a life of renunciation. That man only is capable of leading a solitary life of happiness in the woods who is unable to support sons and grandsons and the deities and Rishis and guests and Pitris. As the deer and boars and birds (though they lead a forest life) cannot attain to heaven, even so those Kshatriyas that are not bereft of prowess yet not given to doing good turns cannot attain to heaven by leading only a forest life. They should acquire religious merit by other ways. If, O king, anybody were to obtain success from renunciation, then mountains and trees would surely obtain it! These latter are always seen to lead lives of renunciation. They do not injure any one. They are, again, always aloof from a life of worldliness and are all Brahmacharins. If it be the truth that a person's success depends upon his own lot in life and not upon that of other, then (as a person born in the Kshatriya order) thou shouldst betake thyself to action. He that is reft of action can never have success. If they that fill only their own stomachs could attain to success, then all aquatic creatures would obtain it, for these have none else to support save their own selves. Behold, the world moves on, with every creature on it employed in acts proper to its nature. Therefore, one should betake oneself to action. The man reft of action can never obtain success.'"

 

 

 

Book 12
Chapter 11

 

 

1 [arjuna]
      atraivodāharantīmam itihāsaṃ purātanam
      tāpasaiḥ saha saṃvādaṃ śakrasya bharatarṣabha
  2 ke cid gṛhān parityajya vanam abhyagaman dvijāḥ
      ajātaśmaśravo mandāḥ kule jātāḥ pravavrajuḥ
  3 dharmo 'yam iti manvānā brahmacarye vyavasthitāḥ
      tyaktvā gṛhān pitṝṃś caiva tān indro 'nvakṛpāyata
  4 tān ābabhāṣe bhagavān pakṣī bhūtvā hiran mayaḥ
      suduṣkaraṃ manuṣyaiś ca yatkṛtaṃ vighasāśibhiḥ
  5 puṇyaṃ ca bata karmaiṣāṃ praśastaṃ caiva jīvitam
      saṃsiddhās te gatiṃ mukhyāṃ prāptā dharmaparāyaṇāḥ
  6 [rsarah]
      aho batāyaṃ śakunir vighasāśān praśaṃsati
      asmān nūnam ayaṃ śāsti vayaṃ ca vighasāśinaḥ
  7 [ṣakuni]
      nāhaṃ yuṣmān praśaṃsāmi paṅkadigdhān rajasvalān
      ucchiṣṭa bhojino mandān anye vai vighasāśinaḥ
  8 [rsayah]
      idaṃ śreyo param iti vayam evābhyupāsmahe
      śakune brūhi yac chreyo bhṛśaṃ vai śraddadhāma te
  9 [ṣakuni]
      yadi māṃ nābhiśaṅkadhvaṃ vibhājyātmānam ātmanā
      tato 'haṃ vaḥ pravakṣyāmi yāthā tathyaṃ hitaṃ vacaḥ
  10 [rsayah]
     śṛṇumas te vacas tāta panthāno viditās tava
     niyoge caiva dharmātman sthātum icchāmi śādhi naḥ
 11 [ṣakuni]
     catuṣ padāṃ gauḥ pravarā lohānāṃ kāñcanaṃ varam
     śabdānāṃ pravaro mantro brāhmaṇo dvipadāṃ varaḥ
 12 mantrāyaṃ jātakarmādi brāhmaṇasya vidhīyate
     jīvato yo yathākālaṃ śmaśānanidhanād iti
 13 karmāṇi vaidikāny asya svargyaḥ panthās tv anuttamaḥ
     atha sarvāṇi karmāṇi mantrasiddhāni cakṣate
 14 āmnāyadṛḍhavādīni tathā siddhir iheṣyate
     māsārdha māsā ṛtava āditya śaśitārakam
 15 īhante sarvabhūtāni tad ṛtaṃ karmasaṅginām
     siddhikṣetram idaṃ puṇyam ayam evāśramo mahān
 16 atha ye karma nindanto manuṣyāḥ kāpathaṃ gatāḥ
     mūḍhānām arthahīnānāṃ teṣām enas tu vidyate
 17 deva vaṃśān pitṛvaṃśān brahma vaṃśāṃś ca śāśvatān
     saṃtyajya mūḍhā vartante tato yānty aśrutī patham
 18 etad vo 'stu tapo yuktaṃ dadānīty ṛṣicoditam
     tasmāt tad adhyavasatas tapasvitapa ucyate
 19 deva vaṃśān pitṛvaṃśān brahma vaṃśāṃś ca śāśvatān
     saṃvibhajya guroś caryāṃ tad vai duṣkaram ucyate
 20 devā vai duṣkaraṃ kṛtvā vibhūtiṃ paramāṃ gatāḥ
     tasmād gārhasthyam udvoḍhuṃ duṣkaraṃ prabravīmi vaḥ
 21 tapo śreṣṭhaṃ prajānāṃ hi mūlam etan na saṃśayaḥ
     kuṭumba vidhinānena yasmin sarvaṃ pratiṣṭhitam
 22 etad vidus tapo viprā dvaṃdvātītā vimatsarāḥ
     tasmād vanaṃ madhyamaṃ ca lokeṣu tapa ucyate
 23 durādharṣaṃ padaṃ caiva gacchanti vighasāśinaḥ
     sāyaṃprātar vibhajyānnaṃ svakuṭumbe yathāvidhi
 24 dattvātithibhyo devaibhyaḥ pitṛbhyaḥ svajanasya ca
     avaśiṣṭāni ye 'śnāti tān āhur vighasāśinaḥ
 25 tasmāt svadharmam āsthāya suvratāḥ satyavādinaḥ
     lokasya guravo bhūtvā te bhavanty anupaskṛtāḥ
 26 tridivaṃ prāpya śakrasya svargaloke vimatsarāḥ
     vasanti śāśvatīr varṣā janā duṣkarakāriṇaḥ
 27 tatas te tad vaco śrutvā tasya dharmārthasaṃhitam
     utsṛjya nāstika gatiṃ gārhasthyaṃ dharmam āśritāḥ
 28 tasmāt tvam api durdharṣa dhairyam ālambya śāśvatam
     praśādhi pṛthivīṃ kṛtsnāṃ hatāmitrāṃ narottama

 

SECTION XI

"Arjuna said, 'In this connection an old history is cited, viz., the discourse between certain ascetics and Sakra, O bull of Bharata's race! A number of well-born Brahmana youth of little understanding, without the hirsute honours of manhood, abandoning their homes, came to the woods for leading a forest life. Regarding that to be virtue, those youths of abundant resources became desirous of living as Brahmacharins, having abandoned their brothers and sires. It so happened that Indra became compassionate towards them. Assuming the form of a golden bird, the holy Sakra addressed them, saying, 'That which is done by persons that eat the remnants of a sacrifice is the most difficult of acts that men can achieve. 1 Such an act is highly meritorious. The lives of such men are worthy of every praise. Having attained the object of life, those men, devoted to virtue obtain the highest end.' Hearing these words, the Rishis said, 'Lo, this bird applauds those that subsist upon the remnants of
p. 18
sacrifices. He informs us of it, for we live upon such remnants.' The bird then said, 'I do not applaud you.' Ye are stationed with mire and very impure. Living upon offals, ye are wicked. Ye are not persons subsisting upon the remnants of sacrifice.'
"The Rishis said, 'We regard this our course of life to be highly blessed. Tell us, O bird, what is for our good. Thy words inspire us with great faith.'
"The bird said, 'If you do not refuse me your faith by arraying yourselves against your better selves, then I shall tell you words that are true and beneficial.'
"The Rishis said, 'We shall listen to thy words, O sire, for the different paths are all known to thee. O thou of righteous soul, we desire also to obey thy commands. Instruct us now.'
"The bird said, 'Among quadrupeds the cow is the foremost. Of metals, gold is the foremost. Of words, mantras, and of bipeds, the Brahmanas, are the foremost. These mantras regulate all the rites of a Brahmana's life beginning with those appertaining to birth and the period after it, and ending with those appertaining to death and the crematorium. These Vedic rites are his heaven, path, and foremost of sacrifices. If it were otherwise, how could I find the acts (of persons in quest of heaven) become successful through mantras? He who, in this world, adores his soul, firmly regarding it to be a deity of a particular kind, obtains success consistent with the nature of that particular deity. 1 The seasons measured by half the months lead to the Sun, the Moon, or the Stars. 2 These three kinds of success, depending upon action are desired by every creature. The domestic mode of life is very superior and sacred and is called the field (for the cultivation) of success. By what path do those men go that censure action? Of little understanding and deprived of wealth, they incur sin. And since those men of little understanding live by abandoning the eternal paths of the gods, the paths of the Rishis, and the paths of Brahma, therefore, they attain to paths disapproved of by the Srutis. 3 There is an ordinance in the mantras which says, 'Ye sacrificer, perform the sacrifice represented by gifts of valuable things. I wilt give thee happiness represented by sons, animals, and heaven!'--To live, therefore, in accordance with ordinance is said to be the highest asceticism of the ascetics. Therefore, ye should perform such sacrifices and such penances in the shape of gifts. The due performance of
p. 19
these eternal duties, viz., the worship of the gods, the study of the Vedas, and the gratification of the Pitris, as also regardful services unto the preceptors--these are called the austerest of penances. The gods, by performing such exceedingly difficult penances, have obtained the highest glory and power. I, therefore, tell you to bear the very heavy burthen of the duties of domesticity. Without doubt, penances are the foremost of all things and are the root of all creatures. Asceticism, however, is to be obtained by leading a life of domesticity, upon which depends everything. They that eat the remnants of feasts, after duly apportioning the food morning and evening among kinsmen, attain to ends that are exceedingly difficult of attainment. They are called eater of the remnants of feasts who eat after having served guests and gods and Rishis and kinsmen. Therefore, those persons that are observant of their own duties, that practise excellent vows and are truthful in speech, become objects of great respect in the world, with their own faith exceedingly strengthened. Free from pride, those achievers of the most difficult feats attain to heaven and live for unending time in the regions of Sakra.'
"Arjuna continued, 'Those ascetics then, hearing these words that were beneficial and fraught with righteousness, abandoned the religion of renunciation, saying, 'There is nothing in it,' and betook themselves to a life of domesticity. Therefore, O thou that are conversant with righteousness, calling to thy aid that eternal wisdom, rule the wide world, O monarch that is now destitute of foes.'

 

Book 12
Chapter 12

 

 

 

1 [vaiṣampāyana]
      arjunasya vaco śrutvā nakulo vākyam abravīt
      rājānam abhisaṃprekṣya sarvadharmabhṛtāṃ varam
  2 anurudhya mahāprājño bhrātuś cittam ariṃdamaḥ
      vyūḍhoraḥ ko mahābāhus tāmrāsyo mita bhāṣitā
  3 viśākha yūpe devānāṃ sarveṣām agnayaś citāḥ
      tasmād viddhi mahārāja devān karma pathi sthitān
  4 anāstikān āstikānāṃ prāṇadāḥ pitaraś ca ye
      te 'pi karmaiva kurvanti vidhiṃ paśyasva pārthiva
      vedavādāpaviddhāṃs tu tān viddhi bhṛśanāstikān
  5 na hi vedoktam utsṛjya vipraḥ sarveṣu karmasu
      deva yānena nākasya pṛṣṭham āpnoti bhārata
  6 aty āśramān ayaṃ sarvān ity āhur veda niścayāḥ
      brāhmaṇāḥ śrutisaṃpannās tān nibodha janādhipa
  7 vittāni dharmalabdhāni kratumukhyeṣv avāsṛjan
      kṛtātmasu mahārāja sa vai tyāgī smṛto naraḥ
  8 anavekṣya sukhādānaṃ tathevordhvaṃ pratiṣṭhitaḥ
      ātmatyāgī mahārāja sa tyāgī tāmasaḥ prabho
  9 aniketaḥ paripatan vṛkṣamūlāśrayo muniḥ
      apācakaḥ sadā yogī sa tyāgī pārtha bhikṣukaḥ
  10 krodhaharṣāv anādṛtya paiśunyaṃ ca viśāṃ pate
     vipro vedān adhīte yaḥ sa tyāgī guru pūjakaḥ
 11 āśramāṃs tulayā sarvān dhṛtān āhur manīṣiṇaḥ
     ekatas te trayo rājan gṛhasthāśrama ekataḥ
 12 samīkṣate tu yo 'rthaṃ vai kāmasvargaṃ ca bhārata
     ayaṃ panthā maharṣīṇām iyaṃ lokavidāṃ gatiḥ
 13 iti yaḥ kurute bhāvaṃ sa tyāgī bharatarṣabha
     na yaḥ parityajya gṛhān vanam eti vimūḍhavat
 14 yadā kāmān samīkṣeta dharmavaitaṃsiko 'nṛjuḥ
     athainaṃ mṛtyupāśena kaṇṭhe badhnāti mṛtyurāj
 15 abhimāna kṛtaṃ karma naitat phalavad ucyate
     tyāgayuktaṃ mahārāja sarvam eva mahāphalam
 16 śamo damas tapo dānaṃ satyaṃ śaucam athārjavam
     yajño dhṛtiś ca dharmaś ca nityam ārṣo vidhiḥ smṛtaḥ
 17 pitṛdevātithi kṛte samārambho 'tra śasyate
     atraiva hi mahārāja trivargaḥ kevalaṃ phalam
 18 etasmin vartamānasya vidhau vipraniṣevite
     tyāginaḥ prakṛtasyeha nocchittir vidyate kva cit
 19 asṛjad dhi prajā rājan prajāpatir akalmaṣaḥ
     māṃ yakṣyantīti śāntātmā yajñair vividhadakṣiṇaiḥ
 20 vīrudhaś caiva vṛkṣāṃś ca yajñārthaṃ ca tathauṣadhīḥ
     paśūṃś caiva tathā medhyān yajñārthāni havīṃṣi ca
 21 gṛhasthāśramiṇas tac ca yajñakarma virodhakam
     tasmād gārhasthyam eveha duṣkaraṃ durlabhaṃ tathā
 22 tat saṃprāpya gṛhasthā ye paśudhānya samanvitāḥ
     na yajante mahārāja śāśvataṃ teṣu kilbiṣam
 23 svādhyāyayajñā ṛṣayo jñānayajñās tathāpare
     athāpare mahāyajñān manasaiva vitanvate
 24 evaṃ dānasamādhānaṃ mārgam ātiṣṭhato nṛpa
     dvijāter brahmabhūtasya spṛhayanti divaukasaḥ
 25 sa ratnāni vicitrāṇi saṃbhṛtāni tatas tataḥ
     makheṣv anabhisaṃtyajya nāstikyam abhijalpasi
     kuṭumbam āsthite tyāgaṃ na paśyāmi narādhipa
 26 rājasūyāśvamedheṣu sarvamedheṣu vā punaḥ
     ya cānye kratavas tāta brāhmaṇair abhipūjitāḥ
     tair yajasva mahārāja śakro devapatir yathā
 27 rājñaḥ pramādadoṣeṇa dasyubhiḥ parimuṣyatām
     aśaraṇyaḥ prajānāṃ yaḥ sa rājā kalir ucyate
 28 aśvān gāś caiva dāsīś ca kareṇūś ca svalaṃ kṛtāḥ
     grāmāñ janapadāṃś caiva kṣetrāṇi ca gṛhāṇi ca
 29 apradāya dvijātibhyo mātsaryāviṣṭa cetasaḥ
     vayaṃ te rājakalayo bhaviṣyāmo viśāṃ pate
 30 adātāro 'śaraṇyāś ca rājakilbiṣa bhāginaḥ
     duḥkhānām eva bhoktāro na sukhānāṃ kadā cana
 31 aniṣṭvā ca mahāyajñair akṛtvāca pitṛsvadhām
     tīrtheṣv anabhisaṃtyajya pravrajiṣyasi ced atha
 32 chinnābhram iva gantāsi vilayaṃ māruteritam
     lokayor ubhayor bhraṣṭo hy antarāle vyavasthitaḥ
 33 antar bahiś ca yat kiṃ cin mano vyāsaṅga kārakam
     parityajya bhavet tyāgī na yo hitvā pratiṣṭhate
 34 etasmin vartamānasya vidhau vipraniṣevite
     brāhmaṇasya mahārāja nocchittir vidyate kva cit
 35 nihatya śatrūṃs tarasā samṛddhān; śakro yathā daitya balāni saṃkhye
     kaḥ pārtha śocen nirataḥ svadharme; pūrvaiḥ smṛte pārthiva śiṣṭajuṣṭe
 36 kṣātreṇa dharmeṇa parākrameṇa; jitvā mahīṃ mantravidbhyaḥ pradāya
     nākasya pṛṣṭhe 'si narendra gantā; na śocitavyaṃ bhavatādya pārtha

 

 

SECTION XII

"Vaisampayana said, 'Hearing these words of Arjuna, O chastiser of foes, Nakula of mighty arms and a broad chest, temperate in speech and possessed of great wisdom, with face whose colour then resembled that of copper, looked at the king, that foremost of all righteous persons, and spoke these words, besieging his brother's heart (with reason).'
"Nakula said, 'The very gods had established their fires in the region called Visakha-yupa. Know, therefore, O king, that the gods themselves depend upon the fruits of action. 1 The Pitris, that support (by rain) the lives of even all disbelievers, observing the ordinances (of the Creator as declared in the Vedas), are, O king, engaged in action. 2 Know them for downright atheists that reject the declaration of the Vedas (which inculcate action). The person that is learned in the Vedas, by following their declarations in all his acts, attains, O Bharata, to the highest region of heaven by the way of the deities. 3
p. 20
This (domestic mode of life again) has been said by all persons acquainted with Vedic truths to be superior to all the (other) modes of life. Knowing this, O king, that the person who in sacrifices gives away his righteously acquired wealth unto those Brahmanas that are well conversant with the Vedas, and restrains his soul, is, O monarch, regarded as the true renouncer. He, however, who, disregarding (a life of domesticity, that is) the source of much happiness, jumps to the next mode of life,--that renouncer of his own self, 1 O monarch, is a renouncer labouring under the quality of darkness. That man who is homeless, who roves over the world (in his mendicant rounds), who has the foot of a tree for his shelter, who observes the vow of taciturnity, never cooks for himself, and seeks to restrain all the functions of his senses, is, O Partha, a renouncer in the observance of the vow of mendicancy. 2 That Brahmana who, disregarding wrath and joy, and especially deceitfulness, always employs his time in the study of the Vedas, is a renouncer in the observance of the vow of mendicancy. 3 The four different modes of life were at one time weighed in the balance. The wise have said, O king, that when domesticity was placed on one scale, it required the three others to be placed on the other for balancing it. Beholding the result of this examination by scales, O Partha, and seeing further, O Bharata, that domesticity alone contained both heaven and pleasure, that became the way of the great Rishis and the refuge of all persons conversant with the ways of the world. He, therefore, O bull of Bharata's race, who betakes himself to this mode of life, thinking it to be his duty and abandoning all desire for fruit, is a real renouncer, and not that man of clouded understanding who goes to the woods, abandoning home and its surroundings. A person, again, who under the hypocritical garb of righteousness, fails to forget his desires (even while living in the woods), is bound by the grim King of death with his deadly fetters round the neck. Those acts that are done from vanity, are said to be unproductive of fruit. Those acts, on the other hand, O monarch I that are done from a spirit of renunciation, always bear abundant fruits. 4 Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness,--these are always regarded as virtues recommended by the Rishis. In domesticity, it is said, are acts intended for Pitris, gods, guests. In this mode of life alone, O monarch, are the threefold aims to be attained. 5 The renouncer that rigidly adheres to this mode of life, in which one is free to do all acts, has not to encounter ruin either here or hereafter. The sinless Lord of all creatures, of righteous soul, created creatures,
p. 21
with the intention that they would adore him by sacrifices with profuse presents. Creepers and trees and deciduous herbs, and animals that are clean, and clarified butter, were created as ingredients of sacrifice. For one in the observance of domesticity the performance of sacrifice is fraught with impediments. For this, that mode of life has been said to be exceedingly difficult and unattainable. Those persons, therefore, in the observance of the domestic mode of life, who, possessed of wealth and corn and animals, do not perform sacrifices, earn, O monarch, eternal sin. Amongst Rishis, there are some that regard the study of the Vedas to be a sacrifice: and some that regard contemplation to be a great sacrifice which they perform in their minds. The very gods, O monarch, covet the companionship of a regenerate person like this, who in consequence of his treading along such a way which consists in the concentration of the mind, has become equal to Brahma. By refusing to spend in sacrifice the diverse kinds of wealth that thou hast taken from thy foes, thou art only displaying thy want of faith. I have never seen, O monarch, a king in the observance of a life of domesticity renouncing his wealth in any other way except in the Rajasuya, the Astwamedha, and other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire, perform those other sacrifices that are praised by the Brahmanas. That king, through whose heedlessness the subjects are plunged by robbers, and who does not offer protection to those whom he is called upon to govern, is said to be the very embodiment of Kati. If, without giving away steeds, and kine, and female slaves, and elephants adorned with trappings, and villages, and populous regions, and fields, and houses, unto Brahmanas, we retire into the woods with hearts not harbouring friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis of the kingly order. Those members of the kingly order that do not practise charity and give protection (to others), incur sin. Woe is their portion hereafter and not bliss. If, O lord, without performing great sacrifices and the rites in honour of thy deceased ancestors, and it, without bathing in sacred waters, thou betakest thyself to a wandering life, thou shalt then meet with destruction like a small cloud separated from a mass and dashed by the winds. Thou shalt then fall off from both worlds and have to take thy birth in the Pisacha order. 1 A person becomes a true renouncer by casting off every internal and external attachment, and not simply by abandoning home for dwelling in the woods. A Brahmana that lives in the observance of these ordinances in which there are no impediments, does not fall off from this or the other world. Observant of the duties of one's own order,--duties respected by the ancients and practised by the best of men, who is there, O Partha, that would grieve, O king, for having in a trice stain in battle his foes that swelled with prosperity, like Sakra slaying the forces of the Daityas? Having in the observance of Kshatriya duties subjugated the world by the aid of thy prowess, and having made presents unto persons conversant with the Vedas, thou canst, O monarch, go to regions higher than heaven. It behoves thee not, O Partha, to indulge in grief."

 

 

Book 12
Chapter 13

 

 

 

1 [sahadeva]
      na bāhyaṃ dravyam utsṛjya siddhir bhavati bhārata
      śārīraṃ dravyam utsṛjya siddhir bhavati vā na vā
  2 bāhyadravyavimuktasya śarīreṣu ca gṛdhyataḥ
      yo dharmo yat sukhaṃ vā syād dviṣatāṃ tat tathāstu naḥ
  3 śārīraṃ dravyam utsṛjya pṛthivīm anuśāsataḥ
      yo dharmo yat sukhaṃ vā syāt suhṛdāṃ tat tathāstu naḥ
  4 dvyakṣaras tu bhaven mṛtyus tryakṣaraṃ brahma śāśvatam
      mameti ca bhaven mṛtyur na mameti ca śāśvatam
  5 brahma mṛtyū ca tau rājann ātmany eva samāśritau
      adṛśyamānau bhūtāni yodhayetām asaṃśayam
  6 avināśo 'sya sattvasya niyato yadi bhārata
      bhittvā śarīraṃ bhūtānāṃ na hiṃsā pratipatsyate
  7 athāpi ca sahotpattiḥ sattvasya pralayas tathā
      naṣṭe śarīre naṣṭaṃ syād vṛthā ca syāt kriyā pathaḥ
  8 tasmād ekāntam utsṛjya pūrvaiḥ pūrvataraiś ca yaḥ
      panthā niṣevitaḥ sadbhiḥ sa niṣevyo vijānatā
  9 labdhvāpi pṛthivīṃ kṛtsnāṃ sahasthāvarajaṅgamām
      na bhuṅkte yo nṛpaḥ samyaṅ niṣphalaṃ tasya jīvitam
  10 atha vā vasato rājan vane vanyena jīvataḥ
     dravyeṣu yasya mamatā mṛtyor āsye sa vartate
 11 bāhyābhyantara bhūtānāṃ svabhāvaṃ paśya bhārata
     ye tu paśyanti tadbhāvaṃ mucyante mahato bhayāt
 12 bhavān pitā bhavān mātā bhavān bhrātā bhavān guruḥ
     duḥkhapralāpān ārtasya tasmān me kṣantum arhasi
 13 tathyaṃ vā yadi vātathyaṃ yan mayaitat prabhāṣitam
     tad viddhi pṛthivīpāla bhaktyā bharatasattama

 

SECTION XIII

"Sahadeva said, 'By casting off all external objects only, O Bharata, one does not attain to success. By casting off even mental attachments, the attainment of success is doubtful. 1 Let that religious merit and that happiness which are his who has cast off external objects but whose mind still internally covets them, be the portion of our foes! On the other hand, let that religious merit and that happiness which are his who governs the earth, having cast off all internal attachments also, be the portion of our friends. The word mama (mine), consisting of two letters, is Death's self; white the opposite word na-mama (not mine), consisting of three letters, is eternal Brahma. 2 Brahma and death, O king, entering invisibly into every soul, without doubt, cause all creatures to act. If this being, O Bharata, that is called Soul, be not ever subject to destruction, then by destroying the bodies of creatures one cannot be guilty of slaughter. If, on the other hand, the soul and the body of a being are born or destroyed together, so that when the body is destroyed the soul also is destroyed, then the way (prescribed in the scriptures) of rites and acts would be futile. Therefore, driving away all doubts about the immortality of the soul, the man of intelligence should adopt that path which has been trodden by the righteous of old and older times. The life of that king is certainly fruitless who having acquired the entire earth with her mobile and immobile creatures, does not enjoy her. As regards the man again who lives in the forest upon wild fruits and roots, but whose attachment to things of the earth has not ceased, such a one, O king, lives within the jaws of Death. Behold, O Bharata, the hearts and the outward forms of all creatures to be but manifestations of thy own. They that look upon all creatures as their own selves escape from the great fear (of destruction). 3 Thou art my sire, thou art my protector, thou art my brother, and thou art my senior and preceptor. It behoveth thee, therefore, to forgive these incoherent utterances in sorrow of a woe-stricken person. True or false, this that has been uttered by are, O lord of earth, has been uttered from a due regard for thee, O best of Bharatas, that I entertain!"

 

 

Book 12
Chapter 14

 

 

 

1 [vaiṣampāyana]
      avyāharati kaunteye dharmarāje yudhiṣṭhire
      bhrātṝṇāṃ bruvatāṃ tāṃs tān vividhān veda niścayān
  2 mahābhijana saṃpannā śrīmaty āyatalocanā
      abhyabhāṣata rājendraṃ draupadīṃ yoṣitāṃ varā
  3 āsīnam ṛṣabhaṃ rājñāṃ bhrātṛbhiḥ parivāritam
      siṃhaśārdūlasadṛśair vāraṇair iva yūthapam
  4 abhimānavatī nityaṃ viśeṣeṇa yudhiṣṭhire
      lālitā satataṃ rājñā dharmajñā dharmadarśinī
  5 āmantrya vipulaśroṇī sāmnā paramavalgunā
      bhartāram abhisaṃprekṣya tato vacanam abravīt
  6 ime te bhrātaraḥ pārtha śuṣyanta stokakā iva
      vāvāśyamānās tiṣṭhanti na cainān abhinandase
  7 nandayaitān mahārāja mattān iva mahādvipān
      upapannena vākyena satataṃ duḥkhabhāginaḥ
  8 kathaṃ dvaitavane rājan pūrvam uktvā tathā vacaḥ
      bhrātṝn etān sma sahitāñ śītavātātapārditān
  9 vayaṃ duryodhanaṃ hatvā mṛdhe bhokṣyāma medinīm
      saṃpūrṇāṃ sarvakāmānām āhave vijayaiṣiṇaḥ
  10 virathāś ca rathān kṛtvā nihatya ca mahāgajān
     saṃstīrya ca rathair bhūmiṃ sa sādibhir ariṃdamāḥ
 11 yajatāṃ vividhair yajñaiḥ samṛddhair āptadakṣiṇaiḥ
     vanavāsa kṛtaṃ duḥkhaṃ bhaviṣyati sukhāya naḥ
 12 ity etān evam uktvā tvaṃ svayaṃ dharmabhṛtāṃ vara
     katham adya punar vīra vinihaṃsi manāṃsy uta
 13 na klībo vasudhāṃ bhuṅkte na klībo dhanam aśnute
     na klībasya gṛhe putrā matsyāḥ paṅka ivāsate
 14 nādaṇḍaḥ kṣatriyo bhāti nādaṇḍo bhūtim aśnute
     nādaṇḍasya prajā rājṇaḥ sukham edhanti bhārata
 15 mitratā sarvabhūteṣu dānam adhyayanaṃ tapaḥ
     brāhmaṇasyaiṣa dharmaḥ syān na rājño rājasattama
 16 asatāṃ pratiṣedhaś ca satāṃ ca paripālayan
     eṣa rājñāṃ paro dharmaḥ samare cāpalāyanam
 17 yasmin kṣamā ca krodhaś ca dānādāne bhayābhaye
     nigrahānugrahau cobhau sa vai dharmavid ucyate
 18 na śrutena na dānena na sāntvena na cejyayā
     tvayeyaṃ pṛthivī labdhā notkocena tathāpy uta
 19 yat tad balam amitrāṇāṃ tathā vīra samudyatam
     hastyaśvarathasaṃpannaṃ tribhir aṅgair mahattaram
 20 rakṣitaṃ droṇakarṇābhyām aśvatthāmnā kṛpeṇa ca
     tat tvayā nihataṃ vīra tasmād bhuṅkṣva vasuṃdharām
 21 jambūdvīpo mahārāja nānājanapadāyutaḥ
     tvayā puruṣaśārdūla daṇḍena mṛditaḥ prabho
 22 jambūdvīpena sadṛśaḥ krauñcadvīpo narādhipa
     apareṇa mahāmeror daṇḍena mṛditas tvayā
 23 krauñcadvīpena sadṛśaḥ śākadvīpo narādhipa
     pūrveṇa tu mahāmeror daṇḍena mṛditas tvayā
 24 uttareṇa mahāmeroḥ śākadvīpena saṃmitaḥ
     bhadrāśvaḥ puruṣavyāghra daṇḍena mṛditas tvayā
 25 dvīpāś ca sāntaradvīpā nānājanapadālayāḥ
     vigāhya sāgaraṃ vīra daṇḍena mṛditās tvayā
 26 etāny apratimāni tvaṃ kṛtvā karmāṇi bhārata
     na prīyase mahārāja pūjyamāno dvijātibhiḥ
 27 sa tvaṃ bhrātṝn imān dṛṣṭvā pratinandasva bhārata
     ṛṣabhān iva saṃmattān gajendrān ūrjitān iva
 28 amara pratimāḥ sarve śatrusāhāḥ paraṃtapāḥ
     eko 'pi hi sukhāyaiṣāṃ kṣamaḥ syād iti me matiḥ
 29 kiṃ punaḥ puruṣavyāghrāḥ patayo me nararṣabhāḥ
     samastānīndriyāṇīva śarīrasya viceṣṭane
 30 anṛtaṃ mābravīc chvaśrūḥ sarvajñā sarvadarśinī
     yudhiṣṭhiras tvāṃ pāñcāli sukhe dhāsyaty anuttame
 31 hatvā rājasahasrāṇi bahūny āśu parākramaḥ
     tad vyarthaṃ saṃprapaśyāmi mohāt tava janādhipa
 32 yeṣām unmattako jyeṣṭhaḥ sarve tasyopacāriṇaḥ
     tavonmādena rājendra sonmādāḥ sarvapāṇḍavāḥ
 33 yadi hi syur anunmattā bhrātaras te janādhipa
     baddhvā tvāṃ nāstikaiḥ sārdhaṃ praśāseyur vasuṃdharām
 34 kurute mūḍham evaṃ hi yaḥ śreyo nādhigacchati
     dhūpair añjana yogaiś ca nasya karmabhir eva ca
     bheṣajaiḥ sa cikitsyaḥ syād ya unmārgeṇa gacchati
 35 sāhaṃ sarvādhamā loke strīṇāṃ bharatasattama
     tathā vinikṛtāmitrair yāham icchāmi jīvitum
 36 eteṣāṃ yatamānānām utpadyante tu saṃpadaḥ
     tvaṃ tu sarvāṃ mahīṃ labdhvā kuruṣe svayam āpadam
 37 yathāstāṃ saṃmatau rājñāṃ pṛthivyāṃ rājasattamau
     māndhātā cāmbarīṣaś ca tathā rājan virājase
 38 praśādhi pṛthivīṃ devīṃ prajā dharmeṇa pālayan
     sa parvata vanadvīpāṃ mā rājan vimanā bhava
 39 yajasva vividhair yajñair juhvann agnīn prayaccha ca
     purāṇi bhogān vāsāṃsi dvijātibhyo nṛpottama

 

SECTION XIV

Vaisampayana said, "When Kunti's son, king Yudhishthira the just, remained speechless after listening to his brothers who were telling these truths of the Vedas, that foremost of women, viz., Draupadi, of large eyes and great beauty, and noble descent, O monarch, said these words unto that bull among kings seated in the midst of his brothers that resembled so many lions and tigers, and like the leader in the midst of a herd of elephants. Ever expectant of loving regards from all her husbands but especially from Yudhishthira, she was always treated with affection and indulgence by the king. Conversant with duties and observant of them in practice, that lady of large hips, casting her eyes on her lord, desired his attention in shooting and sweet words and said as follows.
"Draupadi said, These thy brothers, O Partha, are crying and drying their palates like chatakas but thou dost not gladden them.. O monarch, gladden these thy brothers, that resemble infuriated elephants (in prowess), with proper words,--these heroes that have always drunk of the cup of misery. Why, O king, while living by the side of the Dwaita lake, didst thou say unto these thy brothers then residing with thee, and suffering from cold and wind and sun, even these words, viz.,--' rushing to battle from. desire of victory, we will slay Duryodhana and enjoy the earth that is capable of granting every wish. Depriving great car-warriors of their cars and slaying huge elephants, and strewing the field of battle with the bodies of car-warriors and horsemen and heroes, ye chastisers of foes, ye will perform great sacrifices of diverse kinds with presents in profusion. All these sufferings, due to a life of exile in the woods, will then end in happiness.' O foremost of all practisers of virtue, having thyself said these words unto thy brothers then, why, O hero, dost thou depress our hearts now? A eunuch can never enjoy wealth. A eunuch can never have children even as there can be no fish in a mire (destitute of water). A Kshatriya without the rod of chastisement can never shine. A Kshatriya without the rod of chastisement can never enjoy the earth. The subjects of a king that is without the rod of chastisement can never have happiness. Friendship for all creatures, charity, study of the Vedas, penances,--these constitute the duties of a Brahmana and not of a king, O best of kings! Restraining the wicked, cherishing the honest, and never retreating from battle,--these are the highest duties of kings. He is said to be conversant with duties in whom are forgiveness and wrath, giving and taking, terrors and fearlessness, and chastisement and reward. It was not by study, or gift, or mendicancy, that thou hast acquired the earth. That force of the enemy, O hero, ready to burst upon thee with all its might, abounding with elephants and horse and cars, strong with three kinds of strength 1 protected by Drona
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and Karna and Aswatthaman and Kripa, has been defeated and slain by thee, O hero! It is for this that I ask thee to enjoy the earth. Formerly, O puissant one, thou hadst, O monarch, swayed with might, 1 the region called Jambu, O tiger among men, abounding with populous districts. Thou hadst also, O ruler of men, swayed with might that other region called Kraunchadwipa situate on the west of the great Meru and equal unto Jambu-dwipa itself. Thou hadst swayed with might, O king, that other region called Sakadwipa on the east of the great Meru and equal to Krauncha-dwipa itself. The region called Bhadraswa, on the north of the great Meru and equal to Sakadwipa was also swayed by thee, O tiger, among men! Thou hadst even penetrated the ocean and swayed with might other regions, too, O hero, and the very islands begirt by the sea and containing many populous provinces. Having, O Bharata, achieved such immeasurable feats, and having obtained (through them) the adorations of the Brahmanas, how is it that thy soul is not gratified? Seeing these brothers of thine before thee, O Bharata,--these heroes swelling with might and resembling bulls or infuriated elephants (in prowess),--why dost thou not address them in delightful words? All of you are like celestials. All of you are capable of resisting foes. All of you are competent to scorch your enemies. If only one of you had become my husband, my happiness would even then have been very great. What need I say then, O tiger among men, when all of you, numbering five, are my husbands (and look after me) like the five senses inspiring the physical frame? The words of my mother-in-law who is possessed of great knowledge and great foresight, cannot be untrue. Addressing me, she said, 'O princess of Panchala, Yudhishthira will ever keep you in happiness, O excellent lady! Having slain many thousands of kings possessed of active prowess, I see, O monarch, that through thy folly thou art about to make that feat futile. They whose eldest brother becomes mad, have all to follow him in madness. Through thy madness, O king, all the Pandavas are about to become mad. If, O monarch, these thy brothers were in their senses, they would then have immured thee with all unbelievers (in a prison) and taken upon themselves the government of the earth. That person who from dullness of intellect acts in this way never succeeds in winning prosperity. The man that treads along the path of madness should be subjected to medical treatment by the aid of incense and collyrium, of drugs applied through the nose, and of other medicines. O best of the Bharatas, I am the worst of all my sex, since I desire to live on even though I am bereaved of my children. Thou shouldst not disregard the words spoken by me and by these brothers of thine that are endeavouring thus (to dissuade thee from thy purpose). Indeed, abandoning the whole earth, thou art inviting adversity and danger to come upon thee. Thou shinest now, O monarch, even as those two best of kings, viz., Mandhatri and Amvarisha, regarded by all the lords of earth, did in former days. Protecting thy subjects righteously, govern the goddess Earth with her mountains and forests and islands. Do not, O king, become cheerless. Adore the gods in diverse sacrifices. Fight thy foes. Make gifts of
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wealth and clothes and other objects of enjoyment unto the Brahmanas, O best of kings!'

 

 

Book 12
Chapter 15

 

 

1 [vaiṣampāyana]
      yājñasenyā vaco śrutvā punar evārjuno 'bravīt
      anumānya mahābāhuṃ jyeṣṭhaṃ bhrātaram īśvaram
  2 daṇḍaḥ śāsti prajāḥ sarvā daṇḍa evābhirakṣati
      daṇḍaḥ supteṣu jāgarti daṇḍaṃ dharmaṃ vidur budhāḥ
  3 dharmaṃ saṃrakṣate daṇḍas tathevārthaṃ narādhipa
      kāmaṃ saṃrakṣate daṇḍas trivargo daṇḍa ucyate
  4 daṇḍena rakṣyate dhānyaṃ dhanaṃ daṇḍena rakṣyate
      etad vidvann upādatsva svabhāvaṃ paśya laukikam
  5 rājadaṇḍabhayād eke pāpāḥ pāpaṃ na kurvate
      yamadaṇḍabhayād eke paralokabhayād api
  6 parasparabhayād eke pāpāḥ pāpaṃ na kurvate
      evaṃ sāṃsiddhike loke sarvaṃ daṇḍe pratiṣṭhitam
  7 daṇḍasyaiva bhayād eke na khādanti parasparam
      andhe tamasi majjeyur yadi daṇḍo na pālayet
  8 yasmād adāntān damayaty aśiṣṭān daṇḍayaty api
      damanād daṇḍanāc caiva tasmād daṇḍaṃ vidur budhāḥ
  9 vāci daṇḍo brāhmaṇānāṃ kṣatriyāṇāṃ bhujārpaṇam
      dānadaṇḍaḥ smṛto vaiśyo nirdaṇḍaḥ śūdra ucyate
  10 asaṃmohāya martyānām arthasaṃrakṣaṇāya ca
     maryādā sthāpitā loke daṇḍasaṃjñā viśāṃ pate
 11 yatra śyāmo lohitākṣo daṇḍaś carati sūnṛtaḥ
     prajās tatra na muhyanti netā cet sādhu paśyati
 12 brahma cārī gṛhasthaś ca vānaprastho 'tha bhikṣukaḥ
     daṇḍasyaiva bhayād ete manuṣyā vartmani sthitāḥ
 13 nābhīto yajate rājan nābhīto dātum icchati
     nābhītaḥ puruṣaḥ kaś cit samaye sthātum icchati
 14 nācchittvā paramarmāṇi nākṛtvā karma dāruṇam
     nāhatvā matsyaghātīva prāpnoti mahatīṃ śriyam
 15 nāghnataḥ kīrtir astīha na vittaṃ na punaḥ prajāḥ
     indro vṛtravadhenaiva mahendraḥ samapadyata
 16 ya eva devā hantāras tāṁl loko 'rcayate bhṛśam
     hantā rudras tathā skandaḥ śakro 'gnir varuṇo yamaḥ
 17 hantā kālas tathā vāyur mṛtyur vaiśravaṇo raviḥ
     vasavo marutaḥ sādhyā viśve devāś ca bhārata
 18 etān devān namasyanti pratāpa praṇatā janāḥ
     na brahmāṇaṃ na dhātāraṃ na pūṣāṇaṃ kathaṃ cana
 19 madhyasthān sarvabhūteṣu dāntāñ śama parāyaṇān
     yajante mānavāḥ ke cit praśāntāḥ sarvakarmasu
 20 na hi paśyāmi jīvantaṃ loke kaṃ cid ahiṃsayā
     sattvaiḥ sattvāni jīvanti durbalair balavattarāḥ
 21 nakulo mūṣakān atti biḍālo nakulaṃ tathā
     biḍālam atti śvā rājañ śvānaṃ vyālamṛgas tathā
 22 tān atti puruṣaḥ sarvān paśya dharmo yathāgataḥ
     prāṇasyānnam idaṃ sarvaṃ jaṅgamaṃ sthāvaraṃ ca yat
 23 vidhānaṃ deva vihitaṃ tatra vidvān na muhyate
     yathā sṛṣṭo 'si rājendra tathā bhavitum arhasi
 24 vinītakrodhaharṣā hi mandā vanam upāśritāḥ
     vinā vadhaṃ na kurvanti tāpasāḥ prāṇayāpanam
 25 udake bahavaḥ prāṇāḥ pṛthivyāṃ ca phaleṣu ca
     na ca kaś cin na tān hanti kim anyat prāṇayāpanāt
 26 sūkṣmayonīni bhūtāni tarka gamyāni kāni cit
     pakṣmaṇo 'pi nipātena yeṣāṃ syāt skandhaparyayaḥ
 27 grāmān niṣkramya munayo vigatakrodhamatsarāḥ
     vane kuṭumba dharmāṇo dṛśyante parimohitāḥ
 28 bhūmiṃ bhittvauṣadhīś chittvā vṛkṣādīn aṇḍajān paśūn
     manuṣyās tanvate yajñāṃs te svargaṃ prāpnuvanti ca
 29 daṇḍanītyāṃ praṇītāyāṃ sarve sidhyanty upakramāḥ
     kaunteya sarvabhūtānāṃ tatra me nāsti saṃśayaḥ
 30 daṇḍaś cen na bhavel loke vyanaśiṣyann imāḥ prajāḥ
     śūle matsyān ivāpakṣyan durbalān balavattarāḥ
 31 satyaṃ cedaṃ brahmaṇā pūrvam uktaṃ; daṇḍaḥ prajā rakṣati sādhu nītaḥ
     paśyāgnayaś ca pratiśāmyanty abhītāḥ; saṃtarjitā daṇḍabhayāj jvalanti
 32 andhaṃ tama ivedaṃ syān na prajñāyeta kiṃ cana
     daṇḍaś cen na bhavel loke vibhajan sādhvasādhunī
 33 ye 'pi saṃbhinnamaryādā nāstikā veda nindakāḥ
     te 'pi bhogāya kalpante daṇḍenopanipīḍitāḥ
 34 sarvo daṇḍajito loko durlabho hi śucir naraḥ
     daṇḍasya hi bhayād bhīto bhogāyeha prakalpate
 35 cāturvarṇyāpramohāya sunīta nayanāya ca
     daṇḍo vidhātrā vihito dharmārthāvv abhirakṣitum
 36 yadi daṇḍān na bibhyeyur vayāṃsi śvāpadāni ca
     adyuḥ paśūn manuṣyāṃś ca yajñārthāni havīṃṣi ca
 37 na brahmacary adhīyīta kalyāṇī gaur na duhyate
     na kanyodvahanaṃ gacched yadi daṇḍo na pālayet
 38 viśvalopaḥ pravarteta bhidyeran sarvasetavaḥ
     mamatvaṃ na prajānīyur yadi daṇḍo na pālayet
 39 na saṃvatsarasatrāṇi tiṣṭheyur akutobhayāḥ
     vidhivad dakṣiṇāvanti yadi daṇḍo na pālayet
 40 careyur nāśrame dharmaṃ yathoktaṃ vidhim āśritāḥ
     na vidyāṃ prāpnuyāt kaś cid yadi daṇḍo na pālayet
 41 na coṣṭrā na balīvardā nāśvāśvatara gardabhāḥ
     yuktā vaheyur yānāni yadi daṇḍo na pālayet
 42 na preṣyā vacanaṃ kuryur na bālo jātu karhi cit
     tiṣṭhet pitṛmate dharme yadi daṇḍo na pālayet
 43 daṇḍe sthitāḥ prajāḥ sarvā bhayaṃ daṇḍaṃ vidur budhāḥ
     daṇḍe svargo manuṣyāṇāṃ loko 'yaṃ ca pratiṣṭhitaḥ
 44 na tatra kūṭaṃ pāpaṃ vā vañcanā vāpi dṛṣyate
     yatra daṇḍaḥ suvihitaś caraty arivināśanaḥ
 45 haviḥ śvā prapibed dhṛṣṭo daṇḍaś cen nodyato bhavet
     haret kākaḥ puroḍāśaṃ yadi daṇḍo na pālayet
 46 yad idaṃ dharmato rājyaṃ vihitaṃ yady adharmataḥ
     kāryas tatra na śoko vai bhuṅkṣva bhogān yajasva ca
 47 sukhena dharmaṃ śrīmantaś caranti śuci vāsasaḥ
     saṃvasantaḥ priyair dārair bhuñjānāś cānnam uttamam
 48 arthe sarve samārambhāḥ samāyattā na saṃśayaḥ
     sa ca daṇḍe samāyattaḥ paśya daṇḍasya gauravam
 49 lokayātrārtham eveha dharmapravacanaṃ kṛtam
     ahiṃsā sādhu hiṃseti śreyān dharmaparigrahaḥ
 50 nātyanta guṇavān kaś cin na cāpy atyantanirguṇaḥ
     ubhayaṃ sarvakāryeṣu dṛśyate sādhv asādhu ca
 51 paśūnāṃ vṛṣaṇaṃ chittvā tato bhindanti nastakān
     kṛṣanti bahavo bhārān badhnanti damayanti ca
 52 evaṃ paryākule loke vipathe jarjarīkṛte
     tais tair nyāyair mahārāja purāṇaṃ dharmam ācara
 53 jaya dehi prajā rakṣa dharmaṃ samanupālaya
     amitrāñ jahi kaunteya mitrāṇi paripālaya
 54 mā ca te nighnataḥ śatrūn manyur bhavatu bhārata
     na tatra kilbiṣaṃ kiṃ cit kartuṃ bhavati bhārata
 55 ātatāyī hi yo hanyād ātatāyinam āgatam
     na tena bhrūṇahā sa syān manyus taṃ manyum ṛcchati
 56 avadhyaḥ sarvabhūtānām antarātmā na saṃśayaḥ
     avadhye cātmani kathaṃ vadhyo bhavati kena cit
 57 yathā hi puruṣaḥ śālāṃ punaḥ saṃpraviśen navām
     evaṃ jīvaḥ śarīrāṇi tāni tāni prapadyate
 58 dehān purāṇān utsṛjya navān saṃpratipadyate
     evaṃ mṛtyumukhaṃ prāhur ye janās tattvadarśinaḥ

 

SECTION XV

Vaisampayana said, "Hearing these words of Yajnasena's daughter, Arjuna once more spoke, showing proper regard for his mighty-armed eldest brother of unfading glory.
"Arjuna said, 'The man armed with the rod of chastisement governs all subjects and protects them. The rod of chastisement is awake when all else is sleep. For this, the wise have characterised the rod of chastisement to be Righteousness itself. The rod of chastisement protects Righteousness and Profit. It protects also, O king! For this, the rod of chastisement is identified with the triple objects of life. Corn and wealth are both protected by the rod of chastisement. Knowing this, O thou that art possessed of learning, take up the rod of chastisement and observe the course of the world. One class of sinful men desist from sin through fear of the rod of chastisement in the king's bands. Another class desist from similar acts through fear of Yama's rod, and yet another from fear of the next world. Another class of persons desist from sinful acts through fear of society. Thus, O king, in this world, whose course is such, everything is, dependent on the rod of chastisement. There is a class of persons who are restrained by only the rod of chastisement from devouring one another. If the rod of chastisement did not protect people, they would have sunk in the darkness of hell. The rod of chastisement (danda) has been so named by the wise because it restrains the ungovernable and punishes the wicked, The chastisement of Brahmanas should be by word of mouth; of Kshatriyas, by giving them only that much of food as would suffice for the support of life; of Vaisyas, by the imposition of fines and forfeitures of property, while for Sudras there is no punishment. 1 For keeping men awake (to their duties) and for the protection of property, ordinances, O king, have been established in the world, under the name of chastisement (or punitive legislation). Thither where chastisement, of dark complexion and red eyes, stands in an attitude of readiness (to grapple with every offender) and the king is of righteous vision, the subjects never forget themselves. The Brahmacharin and the house-holder, the recluse in the forest and the religious mendicant, all these walk in their respective ways through fear of chastisement alone. He
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that is without any fear, O king, never performs a sacrifice. He that is without fear never giveth away. The man that is without any fear never desires to adhere to any engagement or compact. Without piercing the vitals of others, without achieving the most difficult feats and without staying creatures like a fisherman (slaying fish), no person can obtain great prosperity. 1 Without slaughter, no man has been able to achieve fame in this world or acquire wealth or subjects. Indra himself, by the slaughter of Vritra, became the great Indra. Those amongst the gods that are given to slaughtering others are adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all slaughterers. Kala and Mrityu and Vayu and Kuvera and Surya, the Vasus, the Maruts, the Sadhyas, and the Viswadevas, O Bharata, are all slaughterers. Humbled by their prowess, all people bend to those gods, but not to Brahman or Dhatri or Pushan at any time. Only a few men that are noble of disposition adore in all their acts those among the gods that are equally disposed towards all creatures and that are self-restrained and peaceful. I do not behold the creature in this world that supports life without doing any act of injury to others. Animals live upon animals, the stronger upon the weaker. The mongoose devours mice; the cat devours the mongoose; the dog devours the cat; the dog again is devoured by the spotted leopard. Behold all things again are devoured by the Destroyer when he comes! This mobile and immobile universe is food for living creatures. This has, been ordained by the gods. The man of knowledge, therefore, is never stupefied at it. It behoveth thee, O great king, to become that which thou art by birth. Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the woods. The very ascetics cannot support their lives without killing creatures. In water, on earth, and fruits, there are innumerable creatures. It is not true that one does not slaughter them. What higher duty is there than supporting one's life? 2 There are many creatures that are so minute that their existence can only be inferred. With the failing of the eyelids alone, they are destroyed. There are men who subduing wrath and pride betake themselves to ascetic courses of life and leaving village and towns repair to the woods. Arrived there, those men may be seen to be so stupefied as to adopt the domestic mode of life once more. Others may be seen, who (in the observance of domesticity) tilling the soil, uprooting herbs, cutting off trees and killing birds and animals, perform sacrifices and at last attain to heaven. O son of Kunti, I have no doubt in this that the acts of all creatures become crowned with success only when the policy of chastisement is properly applied. If chastisement were abolished from the world, creatures wood soon be destroyed. Like fishes in the water, stronger animals prey on the weaker. This truth was formerly spoken by Brahmana himself, viz., that chastisement, properly applied upholds creatures. Behold, the very fires, when extinguished, blaze up again, in fright, when blown. This is due to the fear of force or chastisement. If there were no chastisement in the world distinguishing the good from the bad, then the whole world would have been
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enveloped in utter darkness and all things would have been confounded. Even they that are breakers of rules, that are atheists and scoffers of the Vedas, afflicted by chastisement, soon become disposed to observe rules and restrictions. 1 Everyone in this world is kept straight by chastisement. A person naturally pure and righteous is scarce. Yielding to the fear of chastisement, man becomes disposed to observe rules and restraints. Chastisement was ordained by the Creator himself for protecting religion and profit, for the happiness of all the four orders, and for making them righteous and modest. If chastisement could not inspire fear, then ravens and beasts of prey would have eaten up all other animals and men and the clarified butter intended for sacrifice. If chastisement did not uphold and protect, then nobody would have studied the Vedas, nobody would have milked a milch cow, and no maiden would have married. 2 If chastisement did not uphold and protect, then ravage and confusion would have set in on every side, and all barriers would have been swept away, and the idea of property would have disappeared. If chastisement did not uphold and protect, people could never duly perform annual sacrifices with large presents. If chastisement did not uphold and protect, no one, to whatever mode of life he might belong, would observe the duties of that mode as declared (in the scriptures), and no one would have succeeded in acquiring knowledge. 3 Neither camels, nor oxen, nor horses, nor mules, nor asses, would, even if yoked thereto, drag cars and carriages, if chastisement did not uphold and protect. Upon chastisement depend all creatures. The learned, therefore, say that chastisement is the root of everything. Upon chastisement rests the heaven that men desire, and upon it rests this world also. Thither where foe-destroying chastisement is well applied, no sin, no deception, and no wickedness, is to be seen. If the rod of 'chastisement be not uplifted, the dog will lick the sacrificial butter. The crow also would take away the first (sacrificial) offering, if that rod were not kept uplifted. Righteously or unrighteously, this kingdom hath now become ours. Our duty now is to abandon grief. Do thou, therefore, enjoy it and perform sacrifices. Men that are fortunate, living with their dear wives (and children), eat good food, wear excellent clothes, and cheerfully acquire virtue. All our acts, without doubt, are dependent on wealth; that wealth again is dependent on chastisement. Behold, therefore, the importance of chastisement. Duties have been declared for only the maintenance of the relations of the world. There are two things here, viz., abstention from injury and injury prompted by righteous motives. Of these, two, that is superior by which righteousness may be acquired. 4 There is no act that is wholly meritorious, nor any that is wholly
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wicked. Right or wrong, in all acts, something of both is seen. Subjecting animals to castration, their horns again are cut off. They are then made to bear weights, are tethered, and chastised. In this world that is unsubstantial and rotten with abuses and rendered painful, O monarch, do thou practise the ancient customs of men, following the rules and analogies cited above. Perform sacrifices, give alms, protect thy subjects, and practise righteousness. Slay thy foes, O son of Kunti, and protect thy friends. Let no cheerlessness be thine. O king, while slaying foes. He that does it, O Bharata, does not incur the slightest sin. He that takes up a weapon and slays an armed foe advancing against him, does not incur the sin of killing a foetus, for it is the wrath of the advancing foe that provokes the wrath of the slayer. The inner soul of every creature is incapable of being slain. When the soul is incapable of being slain, how then can one be slain by another? As a person enters a new house, even so a creature enters successive bodies. Abandoning forms that are worn out, a creature acquires new forms. People capable of seeing the truth regard this transformation to be death.'"
25:1 Censure is the only punishment for a Brahmana offender. A Kshatriya may be punished by taking away all property, but care should be taken to give him food sufficient for maintaining life. A Vaisya should be punished by forfeiture of possessions. There is practically no punishment for a Sudra, for being unable to possess wealth, dispossession of wealth cannot be a punishment in his case; again, service being his duty, the imposition of labour on him cannot be a punishment. For all that, hard work may be imposed upon him.
26:1 A fisherman who would not slay fish would go without food.
26:2 The sense is that if in supporting life one kills these creatures, he does not in any way commits sin.
27:1 Bhoga is explained by Nilakantha as Palanaya (maryyadaya).
27:2 The meaning seems to be that the milch cow suffers herself to be milked, only through fear of chastisement, and maidens also marry, without practising free love, through fear of chastisement by the king, society, or Yama in the next world.
27:3 If this does not come up to the grossness of the doctrine--spare the rod and ruin the child,--it at least is plain that the fear of being regarded a dunce and a fool and incurring the ridicule or displeasure of the tutor and class-mates, induces one to acquire knowledge.
27:4 The illustration used by the commentator is that it is better to kill the tiger that has invaded the fold that remain quiet for fear of injuring that beast of prey and commit sin. For that p. 28 slaughter there is merit, for if not slaughtered, the beast will slaughter the kine before the spectator's eyes and the latter would incur sin by passively witnessing the sight. At any rate, to be more general, it is better to injure, says Arjuna, from righteous motives than not to injure from fear of sin.

 

 

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