srimahabharat - (Book 13) Anusasanika Parva - chapters 31 to 45

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 Anusasanika Parva

Book 13

 

Book 13
Chapter 31

1 [y]
      śrutaṃ me mahad ākhyānam etat kurukulodvaha
      suduṣprāpaṃ bravīṣi tvaṃ brāhmaṇyaṃ vadatāṃ vara
  2 viśvāmitreṇa ca purā brāhmaṇyaṃ prāptam ity uta
      śrūyate vadase tac ca duṣprāpam iti sattama
  3 vīha havyaś ca rājarṣiḥ śruto me vipratāṃ gataḥ
      tad eva tāvad gāṅgeya śrotum icchāmy ahaṃ vibho
  4 sa kena karmaṇā prāpto brāhmaṇyaṃ rājasattama
      vareṇa tapasā vāpi tan me vyākhyātum arhati
  5 [bḥ]
      śṛṇu rājan yathā rājā vīha havyo mahāyaśāḥ
      kṣatriyaḥ san punaḥ prāpto brāhmaṇyaṃ lokasatkṛtam
  6 manor mahātmanas tāta prajā dharmeṇa śāsataḥ
      babhūva putro dharmātmā śaryātir iti viśrutaḥ
  7 tasyānvavāye dvau rājan rājānau saṃbabhūvatuḥ
      hehayas tālajaṅghaś ca vatseṣu jayatāṃ vara
  8 hehayasya tu putrāṇāṃ daśasu strīṣu bhārata
      śataṃ babhūva prakhyātaṃ śūrāṇām anivartinām
  9 tulyarūpaprabhāvāṇāṃ viduṣāṃ yuddhaśālinām
      dhanurvede ca vede ca sarvatraiva kṛtaśramāḥ
  10 kāśiṣv api nṛpo rājan divodāsa pitāmahaḥ
     haryaśva iti vikhyāto babhūva jayatāṃ varaḥ
 11 sa vītahavyadāyādair āgatya puruṣarṣabha
     gaṅgāyamunayor madhye saṃgrāme vinipātitaḥ
 12 taṃ tu hatvā naravaraṃ hehayās te mahārathāḥ
     pratijagmuḥ purīṃ ramyāṃ vatsānām akutobhayāḥ
 13 haryaśvasya tu dāyādaḥ kāśirājo 'bhyaṣicyata
     sudevo devasaṃkāśaḥ sākṣād dharma ivāparaḥ
 14 sa pālayann eva mahīṃ dharmātmā kāśinandanaḥ
     tair vītahavyair āgatya yudhi sarvair vinirjitaḥ
 15 tam apy ājau vinirjitya pratijagmur yathāgatam
     saudevis tv atha kāśīśo divodāso 'bhyaṣicyata
 16 divodāsas tu vijñāya vīryaṃ teṣāṃ mahātmanām
     vārāṇasīṃ mahātejā nirmame śakra śāsanāt
 17 vipra kṣatriya saṃbādhāṃ vaiśyaśūdra samākulām
     naikadravyoccayavatīṃ samṛddhavipaṇāpaṇām
 18 gaṅgāyā uttare kūle vaprānte rājasattama
     gomatyā dakṣiṇe caiva śakrasyevāmarāvatīm
 19 tatra taṃ rājaśārdūlaṃ nivasantaṃ mahīpatim
     āgatya hehayā bhūyaḥ paryadhāvanta bhārata
 20 sa niṣpatya dadau yuddhaṃ tebhyo rājā mahābalaḥ
     devāsurasamaṃ ghoraṃ divodāso mahādyutiḥ
 21 sa tu yuddhe mahārāja dinānāṃ daśatīr daśa
     hatavāhana bhūyiṣṭhas tato dainyam upāgamat
 22 hatayodhas tato rājan kṣīṇakośaś ca bhūmipaḥ
     divodāsaḥ purīṃ hitvā palāyanaparo 'bhavat
 23 sa tv āśramam upāgamya bharadvājasya dhīmataḥ
     jagāma śaraṇaṃ rājā kṛtāñjalir ariṃdama
 24 [rājā]
     bhagavan vaitahavyair me yuddhe vaṃśaḥ praṇāśitaḥ
     aham ekaḥ paridyūno bhavantaṃ śaraṇaṃ gataḥ
 25 śiṣyasnehena bhagavan sa māṃ rakṣitum arhasi
     niḥśeṣo hi kṛto vaṃśo mama taiḥ pāpakarmabhiḥ
 26 tam uvāca mahābhāgo bharadvājaḥ pratāpavān
     na bhetavyaṃ na bhetavyaṃ saudeva vyetu te bhayam
 27 aham iṣṭiṃ karomy adya putrārthaṃ te viśāṃ pate
     vaitahavya sahasrāṇi yathā tvaṃ prasahiṣyasi
 28 tata iṣṭiṃ cakārarṣis tasya vai putra kāmikīm
     athāsya tanayo jajñe pratardana iti śrutaḥ
 29 sa jātamātro vavṛdhe samāḥ sadyas trayodaśa
     vedaṃ cādhijage kṛtsnaṃ dhanurvedaṃ ca bhārata
 30 yogena ca samāviṣṭo bharadvājena dhīmatā
     tejo laukyaṃ sa saṃgṛhya tasmin deśe samāviśat
 31 tataḥ sa kavacī dhanvī bāṇī dīpta ivānalaḥ
     prayayau sadhanur dhanvan vivarṣur iva toyadaḥ
 32 taṃ dṛṣṭvā paramaṃ harṣaṃ sudeva tanayo yayau
     mene ca manasā dagdhān vaitahavyān sa pārthivaḥ
 33 tatas taṃ yauvarājyena sthāpayitvā pratardanam
     kṛtakṛtyaṃ tadātmānaṃ sa rājā abhyanandata
 34 tatas tu vaitahavyānāṃ vadhāya sa mahīpatiḥ
     putraṃ prasthāpayām āsa pratardanam ariṃdamam
 35 sarathaḥ sa tu saṃtīrya gaṅgām āśu parākramī
     prayayau vītahavyānāṃ purīṃ parapuraṃjayaḥ
 36 vaitahavyās tu saṃśrutya rathaghoṣaṃ samuddhatam
     niryayur nagarākārai rathaiḥ pararathārujaiḥ
 37 niṣkramya te naravyāghrā daṃśitāś citrayodhinaḥ
     pratardanaṃ samājaghnuḥ śaravarṣair udāyudhāḥ
 38 astaiś ca vividhākārai rathaughaiś ca yudhiṣṭhira
     abhyavarṣanta rājānaṃ himavantam ivāmbudāḥ
 39 astair astrāṇi saṃvārya teṣāṃ rājā pratardanaḥ
     jaghāna tān mahātejā vajrānala samaiḥ śaraiḥ
 40 kṛttottamāṅgās te rājan bhallaiḥ śatasahasraśaḥ
     apatan rudhirārdrāṅgā nikṛttā iva kiṃśukāḥ
 41 hateṣu teṣu sarveṣu vītahavyaḥ suteṣv atha
     prādravan nagaraṃ hitvā bhṛgor āśramam apy uta
 42 yayau bhṛguṃ ca śaraṇaṃ vītahavyo narādhipaḥ
     abhayaṃ ca dadau tasmai rājñe rājan bhṛgus tathā
     tato dadāv āsanaṃ ca tasmai śiṣyo bhṛgos tadā
 43 athānupadam evāśu tatrāgacchat pratardanaḥ
     sa prāpya cāśramapadaṃ divodāsātmajo 'bravīt
 44 bho bhoḥ ke 'trāśrame santi bhṛgoḥ śiṣyā mahātmanaḥ
     draṣṭum icche munim ahaṃ tasyācakṣata mām iti
 45 sa taṃ viditvā tu bhṛgur niścakrāmāśramāt tadā
     pūjayām āsa ca tato vidhinā parameṇa ha
 46 uvāca cainaṃ rājendra kiṃ kāryam iti pārthivam
     sa covāca nṛpas tasmai yad āgamanakāraṇam
 47 ayaṃ brahmann ito rājā vītahavyo visarjyatām
     asya putrair hi me brahman kṛtsno vaṃśaḥ praṇāśitaḥ
     utsāditaś ca viṣayaḥ kāśīnāṃ ratnasaṃcayaḥ
 48 etasya vīryadṛptasya hataṃ putraśataṃ mayā
     asyedānīṃ vadhād brahman bhaviṣyāmy anṛṇaḥ pituḥ
 49 tam uvāca kṛpāviṣṭo bhṛgur dharmabhṛtāṃ varaḥ
     nehāsti kṣatriyaḥ kaś cit sarve hīme dvijātayaḥ
 50 evaṃ tu vacanaṃ śrutvā bhṛgos tathyaṃ pratardanaḥ
     pādāv upaspṛśya śanaiḥ prahasan vākyam abravīt
 51 evam apy asmi bhagavan kṛtakṛtyo na saṃśayaḥ
     yad eṣa rājā vīryeṇa svajātiṃ tyājito mayā
 52 anujānīhi māṃ brahman dhyāyasva ca śivena mām
     tyājito hi mayā jātim eṣa rājā bhṛgūdvaha
 53 tatas tenābhyanujñāto yayau rājā pratardanaḥ
     yathāgataṃ mahārāja muktvā viṣam ivoragaḥ
 54 bhṛgor vacanamātreṇa sa ca brahmarṣitāṃ gataḥ
     vītahavyo mahārāja brahmavāditvam eva ca
 55 tasya gṛtsamadaḥ putro rūpeṇendra ivāparaḥ
     śakras tvam iti yo daityair nigṛhītaḥ kilābhavat
 56 ṛgvede vartate cāgryā śrutir atra viśāṃ pate
     yatra gṛtsamado brahman brāhmaṇaiḥ sa mahīyate
 57 sa brahma cārī viprarṣiḥ śrīmān gṛtsamado 'bhavat
     putro gṛtsamadasyāpi sucetā abhavad dvijaḥ
 58 varcāḥ sutejasaḥ putro vihavyas tasya cātmajaḥ
     vihavyasya tu putras tu vitatyas tasya cātmajaḥ
 59 vitatyasya sutaḥ satyaḥ santaḥ satyasya cātmajaḥ
     śravās tasya sutaś carṣiḥ śravasaś cābhavat tamaḥ
 60 tamasaś ca prakāśo 'bhūt tanayo dvijasattamaḥ
     prakāśasya ca vāg indro babhūva jayatāṃ varaḥ
 61 tasyātmajaś ca pramatir vedavedāṅgapāragaḥ
     ghṛtācyāṃ tasya putras tu rurur nāmodapadyata
 62 pramadvarāyāṃ tu ruroḥ putraḥ samudapadyata
     śunako nāma viprarṣir yasya putro 'tha śaunakaḥ
 63 evaṃ vipratvam agamad vītahavyo narādhipaḥ
     bhṛgoḥ prasādād rājendra kṣatriyaḥ kṣatriyarṣabha
 64 tathaiva kathito vaṃśo mayā gārtsamadas tava
     vistareṇa mahārāja kim anyad anupṛcchas

SECTION XXXI

"Yudhishthira said, 'What men, O chief of Bharata's race, are worthy of reverent homage in the three worlds? Tell me this in detail verily. I am never satiated with hearing thee discourse on these topics.'
"Bhishma said, 'In this connection is cited the old narrative of the discourse between Narada and Vasudeva. Beholding Narada on one occasion worshipping many foremost of Brahmanas with joined hands, Kesava addressed him saying, Whom dost thou worship? Whom amongst these
p. 151
[paragraph continues] Brahmanas, O holy one dost thou worship with so great reverence? If it is a matter that I can heard of, I then wish to hear it. Do, O foremost of righteous men, tell me this!' 1
"Narada said, 'Hear, O Govinda, as to who those are whom I am worshipping, O grinder of foes. Who else is there in this world that so much deserves to hear this? I worship the Brahmanas, O puissant one, who constantly worship Varuna and Vayu and Aditya and Parjanya and the deity of Fire, and Sthanu and Skanda and Lakshmi and Vishnu and the Brahmanas, and the lord of speech, and Chandramas, and the Waters and Earth and the goddess Saraswati. O tiger of Vrishni's race, I always worship those Brahmanas that are endued with penances, that are conversant with the Vedas, that are always devoted to Vedic study, and that are possessed of high worth. O puissant one, I bow down my head unto those persons who are freed from boastfulness, who discharge, with an empty stomach, the rites in honour of the deities, who are always contented with what they have and who are endued with forgiveness. I worship them, O Yadava, that are performers of sacrifices, that are of a forgiving disposition, and self restrained, that are masters of their own senses, that worship truth and righteousness, and that give away land and kine unto good Brahmanas. 2 I bow unto them, O Yadava, that are devoted to the observance of penances, that dwell in forests, that subsist upon fruits and roots, that never store anything for the morrow, and that are observant of all the acts and rites laid down in the scriptures. I bow unto them, O Yadava, that feed and cherish their servants, that are always hospitable to guests, and that eat only the remnants of what is offered to the deities. I worship them that have become irresistible by studying the Vedas, that are eloquent in discoursing on the scriptures, that are observant of the vow of Brahmacharyya, and that are always devoted to the duties of officiating at the sacrifices of others and of teaching disciples. I worship them that are endued with compassion towards all creatures, and that study the Vedas till noon (i.e. till their backs are heated by the sun). I bow unto them, O Yadava, that strive to obtain the grace of their preceptors, that labour in the acquisition of their Vedas, that are firm in the observance of vows, that wait, with dutiful obedience, upon their preceptors and seniors, and that are free from malice and envy. I bow unto them, O Yadava, that are observant of excellent vows, that practice taciturnity, that have knowledge of Brahman, that are firm in truth, that are givers of libations of clarified butter and oblations of meat. I bow to them, O Yadava, that subsist upon eleemosynary alms, that are emaciated for want of adequate food and drink, that have lived in the abodes of their preceptors, that are averse to and destitute of all enjoyments, and that are poor in the goods of this Earth. I bow unto
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them, O Yadava, that have no affection for things of this Earth, that have no quarrels to wage with others, that do not clothe themselves, that have no wants, that have become irresistible through the acquisition of the Vedas, that are eloquent in the exposition of righteousness, and that are utterers of Brahma, I bow unto them that are devoted to the practice of the duty of compassion towards all creatures, that are firm in the observance of truth, that are self-restrained, and that are peaceful in their behaviour. I bow unto them, O Yadava, that are devoted to the worship of deities and guests, that are observant of the domestic mode of life, and that follow the practice of pigeons in the matter of their subsistence. 1 I always bow unto those persons whose aggregate of three exists, without being weakened, in all their acts, and who are observant of truth and righteous behaviour, 2 I bow unto them, O Kesava, that are conversant with Brahma, that are endued with knowledge of the Vedas, that are attentive to the aggregate of three, that are free from cupidity, and that are righteous in their behaviour. I bow unto them, O Madhava, that subsist upon water only, or upon air alone, or upon the remnants of the food that is offered to deities and guests, and that are observant of diverse kinds of excellent vows. I always worship them that have no spouses (in consequence of the vow of celibacy they observe), that have spouses and the domestic fire (in consequence of the domestic mode of life they lead), that are the refuge of the Vedas, and that are the refuge of all creatures in the universe (in consequence of the compassion they feel towards them). I always bow unto those Rishis, O Krishna, that are the creators of the universe, that are the elders of the universe, that are the eldest members of the race or the family, that are dispellers of the darkness of ignorance, and that are the best of all persons in the universe (for righteousness of behaviour and knowledge of the scriptures). For these reasons, do thou also, O scion of Vrishni's race, worship every day those regenerate persons of whom I speak. Deserving as they are of reverent worship, they will when worshipped, confer happiness on thee, O sinless one. Those persons of whom I speak are always givers of happiness in this world as well as in the next. Reverenced by all, they move about in this world, and if worshipped by thee are sure to grant thee happiness. They who are hospitable to all persons that come unto them as guests, and who are always devoted to Brahmanas and kine, as also to truth (in speech and behaviour), succeed in crossing all calamities and obstacles. They who are always devoted to peacefulness of behaviour, as also they who are freed from malice and envy, and they who are always attentive to the study of the Vedas, succeed in
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crossing all calamities and obstacles. They who bow unto all the deities (without showing a preference for any and thereby proving their tolerance), they who betake themselves to one Veda as their refuge, they who are possessed of faith and are self-restrained, succeed in crossing all calamities and obstacles. They who worship the foremost of Brahmanas with reverence and are firm in the observance of excellent vows and practise the virtue of charity, succeed in crossing all calamities and obstacles. They who are engaged in the practice of penances, they who are always observant of the vow of celibacy, and they whose souls have been cleansed by penances, succeed in crossing all calamities and obstacles. They who are devoted to the worship of the deities and guests and dependants, as also of the Pitris, and they who eat the remnant of the food that is offered to deities, Pitris, guests and dependants, succeed in crossing all calamities and obstacles. They who, having ignited the domestic fire, duly keep it burning and worship it with reverence and they who have duly poured libations (to the deities) in Soma-sacrifices, succeed in crossing all calamities and obstacles. They who behave as they should towards their mothers and fathers and preceptors and other seniors even as thou, O tiger among the Vrishnis, dost behave, succeed in crossing all calamities and obstacles--Having said these words, the celestial Rishi ceased speaking.'
"Bhishma continued. 'For these reasons, do thou also, O son of Kunti, always worship with reverence the deities, the Pitris, the Brahmanas, and guests arrived at thy mansion and as the consequence of such conduct thou art sure to attain to a desirable end!'"

 

 

Book 13
Chapter 32

 

 

 

1 [y]
      ke pūjyāḥ ke namaḥ kāryā mānavair bharatarṣabha
      vistareṇa tad ācakṣva na hi tṛpyāmi kathyatām
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      nāradasya ca saṃvādaṃ vāsudevasya cobhayoḥ
  3 nāradaṃ prāñjaliṃ dṛṣṭvā pūjayānaṃ dvija rṣabhān
      keśavaḥ paripapraccha bhagavan kān namasyasi
  4 bahumānaḥ paraḥ keṣu bhavato yān namasyasi
      śakyaṃ cec chrotum icchāmi brūhy etad dharmavittama
  5 [n]
      śṛṇu govinda yān etān pūjayāmy arimardana
      tvatto 'nyaḥ kaḥ pumāṁl loke śrotum etad ihārhati
  6 varuṇaṃ vāyum ādityaṃ paryanyaṃ jātavedasam
      sthāṇuṃ skandaṃ tathā lakṣmīṃ viṣṇuṃ brahmāṇam eva ca
  7 vācaspatiṃ candramasam apaḥ pṛthvīṃ sarasvatīm
      satataṃ ye namasyanti tān namasyāmy ahaṃ vibho
  8 tapodhanān veda vido nityaṃ veda parāyaṇān
      mahārhān vṛṣṇiśārdūla sadā saṃpūjayāmy aham
  9 abhuktvā devakāryāṇi kurvate ye 'vikatthanāḥ
      saṃtuṣṭāś ca kṣamā yuktās tān namasyāmy ahaṃ vibho
  10 samyag dadati ye ceṣṭān kṣāntā dāntā jitendriyāḥ
     sasyaṃ dhanaṃ kṣitiṃ gāś ca tān namasyāmi yādava
 11 ye te tapasi vartante vane mūlaphalāśanāḥ
     asaṃcayāḥ kriyāvantas tān namasyāmi yādava
 12 ye bhṛtyabharaṇe saktāḥ satataṃ cātithi priyāḥ
     bhuñjante deva śeṣāṇi tān namasyāmi yādava
 13 ye vedaṃ prāpya durdharṣā vāgmino brahmavādinaḥ
     yājanādhyāpane yuktā nityaṃ tān pūjayāmy aham
 14 prasannahṛdayāś caiva sarvasattveṣu nityaśaḥ
     ā pṛṣṭhatāpāt svādhyāye yuktās tān pūjayāmy aham
 15 guru prasāde svādhyāye yatante ye sthiravratāḥ
     śuśrūṣavo 'nasūyantas tān namasyāmi yādava
 16 suvratā munayo ye ca brahmaṇyāḥ satyasaṃgarāḥ
     voḍhāro havyakavyānāṃ tān namasyāmi yādava
 17 bhaikṣya caryāsu niratāḥ kṛśā guru kulāśrayāḥ
     niḥsukhā nirdhanā ye ca tān namasyāmi yādava
 18 nirmamā niṣpratidvaṃdvā nirhrīkā niṣprayojanāḥ
     ahiṃsā niratā ye ca ye ca satyavratā narāḥ
     dāntāḥ śama parāś caiva tān namasyāmi keśava
 19 devatātithipūjāyāṃ prasaktā gṛhamedhinaḥ
     kapota vṛttayo nityaṃ tān namasyāmi yādava
 20 yeṣāṃ trivargaḥ kṛtyeṣu vartate nopahīyate
     śiṣṭācāra pravṛttāś ca tān namasyāmy ahaṃ sadā
 21 brāhmaṇās triṣu lokeṣu ye trivargam anuṣṭhitāḥ
     alolupāḥ puṇyaśīlās tān namasyāmi keśava
 22 abbhakṣā vāyubhakṣāś ca sudhā bhakṣāś ca ye sadā
     vrataiś ca vividhair yuktās tān namasyāmi mādhava
 23 ayonīn agniyonīṃś ca brahmayonīṃs tathaiva ca
     sarvabhūtātmayonīṃś ca tān namasyāmy ahaṃ dvijān
 24 nityam etān namasyāmi kṛṣṇa lokakarān ṛṣīn
     lokajyeṣṭhāñ jñānaniṣṭhāṃs tamo ghnāṁl lokabhāskarān
 25 tasmāt tvam api vārṣṇeya dvijān pūjaya nityadā
     pūjitāḥ pūjanārhā hi sukhaṃ dāsyanti te 'nagha
 26 alsmil loke sadā hy ete paratra ca sukhapradāḥ
     ta ete mānyamānā vai pradāsyanti sukhaṃ tava
 27 ye sarvātithayo nityaṃ goṣu ca brāhmaṇeṣu ca
     nityaṃ satye ca niratā durgāṇy atitaranti te
 28 nityaṃ śama parā ye ca tathā ye cānasūyakāḥ
     nityaṃ svādhyāyino ye ca durgāṇy atitaranti te
 29 sarvān devān namasyanti ye caikaṃ devam āśritāḥ
     śraddadhānāś ca dāntāś ca durgāṇy atitaranti te
 30 tathaiva vipra pravarān namaskṛtya yatavratān
     bhavanti ye dānaratā durgāṇy atitaranti te
 31 agnīn ādhāya vidhivat prayatā dhārayanti ye
     prāptāḥ somāhutiṃ caiva durgāṇy atitaranti te
 32 mātāpitror guruṣu ca samyag vartanti ye sadā
     yathā tvaṃ vṛṣṇiśārdūlety uktvaivaṃ virarāma saḥ
 33 tasmāt tvam api kaunteya pitṛdevadvijātithīn
     samyak pūjaya yena tvaṃ gatim iṣṭām avāpsyasi

 

SECTION XXXII

"Yudhishthira said,--'O grandsire, O thou of great wisdom, O thou that art conversant with all branches of knowledge, I desire to hear thee discourse on topics connected with duty and Righteousness. Tell me truly, O chief of Bharata's race, what the merits are of those persons that grant protection to living creatures of the four orders when these pray for protection.'
"Bhishma said, 'O Dharma's son of great wisdom and widespread fame, listen to this old history touching the great merit of granting protection to others when protection is humbly sought. Once on a time, a beautiful pigeon, pursued by a hawk, dropped down from the skies and sought the protection of the highly-blessed king Vrishadarbha. The pure-souled monarch, beholding the pigeon take refuge in his lap from fear, comforted him, saying, Be comforted, O bird; do not fear, Whence hast thou taken such great fright? What hast thou done and where hast
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thou done it in consequence of which thou hast lost thy senses in fear and art more dead than alive? Thy colour, beautiful bird, is such as to resemble that which adorns a fresh-blown lotus of the blue variety. Thy eyes are of the hue of the pomegranate or the Asoka flower. Do not fear. I bid thee, be comforted. When thou hast sought refuge with me, know that no one will have the courage to even think of seizing thee,--thee that hast such a protector to take care of thy person. I shall for thy sake, give up today the very kingdom of the Kasi and, if need be, my lice too. Be comforted, therefore, and let no fear be thine, O pigeon.'
"The hawk said, 'This bird has been ordained to be my food. It behoves thee not, O king, to protect him from me. I have outcoursed this bird and have got him. Verily, with great effort have I got at him at last. His flesh and blood and marrow and fat will be of great good to me. This bird will be the means of gratifying me greatly. Do not, O king, place thyself between him and me in this way. Fierce is the thirst that is afflicting me, and hunger is gnawing my bowels. Release the bird and cast him off. I am unable to bear the pains of hunger any longer. I pursued him as my prey. Behold, his body is bruised and torn by me with my wings and talons. Look, his breath has become very weak. It behoves thee not, O king, to protect him from me. In the exercise of that power which properly belongs to thee, thou art, indeed competent to interfere in protecting human beings when they are sought to be destroyed by human beings. Thou canst not, however, be admitted to have any power over a sky-ranging bird afflicted with thirst. Thy power may extend over thy enemies, thy servants, thy relatives, the disputes that take place between thy subjects. Indeed, it may extend over every part of thy dominions and over also thy own senses. Thy power, however, does not extend over the welkin. Displaying thy prowess over such foes as act against thy wishes, thou mayst establish thy rule over them. Thy rule, however, does not extend over the birds that range the sky. Indeed, if thou hast been desirous of earning merit (by protecting this pigeon), it is thy duty to look at me also (and do what is proper for enabling me to appease my hunger and save my life)!
"Bhishma continued, 'Hearing these words of the hawk, the royal sage became filled with wonder. Without disregarding these words of his, the king, desirous of attending to his comforts, replied unto him saying the following words.'
"The king said, 'Let a bovine bull or boar or deer or buffalo be dressed today for thy sake. Do thou appease thy hunger on such food today. Never to desert one that has sought my protection in my firm vow. Behold, O bird, this bird does not leave my lap!'
"The hawk said, 'I do not, O monarch, eat the flesh of the boar or the ox or of any of the diverse kinds of fowl. What need have I of food of this or that kind? My concern is with that food which has been eternally ordained for beings of my order? Hawks feed on pigeons,--this is the eternal ordinance. O sinless, Usinara, if thou feelest such
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affection for this pigeon, do thou then give me flesh from thy own body, of weight equal to that of this pigeon.'
"The king said, 'Great is the favour thou showiest me today by speaking to me in this strain. Yes, I shall do what thou biddest. Having said this, that best of monarchs began to cut off his own flesh and weigh it in a balance against the pigeon. Meanwhile, in the inner apartments of the palace, the spouses of king, adorned with jewels and gems, hearing what was taking place, uttered exclamations of woe and came out, stricken with grief. In consequence of those cries of the ladies, as also of the ministers and servants, a noise deep as the roar of the clouds arose in the palace. The sky that had been very clear became enveloped with thick clouds on every side. The Earth began to tremble, as the consequence of that act of truth which the monarch did. The king began to cut off the flesh from his flanks from the arms, and from his thighs, and quickly fill one of the scales for weighing it against the pigeon. In spite of all that, the pigeon continued to weigh heavier. When at last the king became a skeleton of bones, without any flesh, and covered with blood, he desired to give up his whole body and, therefore, ascended the scale in which he had placed the flesh that he had previously cut off. At that time, the three worlds, with Indra at their head, came to that spot for beholding him. Celestial kettle-drums and diverse drums were struck and played upon by invisible beings belonging to the firmament. King Vrishadarbha was bathed in a shower of nectar that was poured upon him. Garlands of celestial flowers, of delicious fragrance and touch, were also showered upon him copiously and repeatedly. The deities and Gandharvas and Apsaras in large bands began to sing and dance around him even as they sing and dance around the Grandsire Brahma. The king then ascended a celestial car that surpassed (in grandeur and beauty) a mansion made entirely of gold, that had arches made of gold and gems, and that was adorned with columns made of lapis lazuli. Through the merit of his act, the royal sage Sivi proceeded to eternal Heaven. Do thou also, O Yudhishthira, act in the same way towards those that seek thy protection. He who protects those that are devoted to him, those that are attached to him from love and affection, and those that depend upon him, and who has compassion for all creatures, succeeds in attaining to great felicity hereafter. That king who is of righteous behaviour and who is observant of honesty and integrity, succeeds by his acts of sincerity in acquiring every valuable reward. The royal sage Sivi of pure soul and endued with great wisdom and unbaffled prowess, that ruler of the kingdom of Kasi, became celebrated over the three worlds for his deeds of righteousness. Anybody who would protect in the same way a seeker for protection, would certainly attain (like Sivi himself) to the same happy end, O best of the Bharatas. He who recites this history of the royal sage Vrishadarbha is sure to become cleansed of every sin, and the person who hears this history recited by another is sure to attain to the same result.'"

 

 

Book 13
Chapter 33

 

 

 

1 [y]
      kiṃ rājñaḥ sarvakṛtyānāṃ garīyaḥ syāt pitāmaha
      kiṃ kurvan karma nṛpatir ubhau lokau samaśnute
  2 [bh]
      etad rājñaḥ kṛtyatamam abhiṣiktasya bhārata
      brāhmaṇānām anuṣṭhānam atyantaṃ sukham icchatā
      śrotriyān brāhmaṇān vṛddhān nityam evābhipūjayet
  3 paurajānapadāṃś cāpi brāhmaṇāṃś ca bahuśrutān
      sāntvena bhogadānena namaḥ kārais tathārcayet
  4 etat kṛtyatamaṃ rājño nityam eveti lakṣayet
      yathātmānaṃ yathā putrāṃs tathaitān paripālayet
  5 ye cāpy eṣāṃ pūjyatamās tān dṛḍhaṃ pratipūjayet
      teṣu śānteṣu tad rāṣṭraṃ sarvam eva virājate
  6 te pūjyās te namaḥ kāryās te rakṣyāḥ pitaro yathā
      teṣv eva yātrā lokasya bhūtānām iva vāsave
  7 abhicārair upāyaiś ca daheyur api tejasā
      niḥśeṣaṃ kupitāḥ kuryur ugrāḥ satyaparākramāḥ
  8 nāntam eṣāṃ prapaśyāmi na diśaś cāpy apāvṛtāḥ
      kupitāḥ samudīkṣante dāveṣv agniśikhā iva
  9 vidyan teṣāṃ sāhasikā guṇās teṣām atīva hi
      kūpā iva tṛṇac channā viśuddhā dyaur ivāpare
  10 prasahya kāriṇaḥ ke cit kārpāsa mṛdavo 'pare
     santi caiṣām atiśaṭhās tathānye 'titapasvinaḥ
 11 kṛṣigorakṣyam apy anye bhaikṣam anye 'py anuṣṭhitāḥ
     corāś cānye 'nṛtāś cānye tathānye naṭanartakāḥ
 12 sarvakarmasu dṛśyante praśānteṣv itareṣu ca
     vividhācāra yuktāś ca brāhmaṇā bharatarṣabha
 13 nānā karmasu yuktānāṃ bahu karmopajīvinām
     dharmajñānāṃ satāṃ teṣāṃ nityam evānukīrtayet
 14 pitṝṇāṃ devatānāṃ ca manuṣyoragarakṣasām
     purohitā mahābhāgā brāhmaṇā vai narādhipa
 15 naite devair na pitṛbhir na gandharvair na rākṣasaiḥ
     nāsurair na piśācaiś ca śakyā jetuṃ dvijātayaḥ
 16 adaivaṃ daivataṃ kuryur daivataṃ cāpy adaivatam
     yam iccheyuḥ sa rājā syād yaṃ dviṣyuḥ sa parābhavet
 17 parivādaṃ ca ye kuryur brāhmaṇānām acetasaḥ
     nindā praśaṃsā kuśalāḥ kīrtyakīrtiparāvarāḥ
     parikulpyanti te rājan satataṃ dviṣatāṃ dvijāḥ
 18 brāhmaṇā yaṃ praśaṃsanti puruṣaḥ sa pravardhate
     brāhmaṇair yaḥ parākruṣṭaḥ parābhūyāt kṣaṇād dhi saḥ
 19 śakā yavanakāmbojās tās tāḥ kṣatriya jātayaḥ
     vṛṣalatvaṃ parigatā brāhmaṇānām adarśanāt
 20 dramiḷāś ca kaliṅgāś ca pulindāś cāpy uśīnarāḥ
     kaulāḥ sarpā māhiṣakās tās tāḥ kṣatriya jātayaḥ
 21 vṛṣalatvaṃ parigatā brāhmaṇānām adarśanāt
     śreyān parājayas tebhyo na jayo jayatāṃ vara
 22 yas tu sarvam idaṃ hanyād brāhmaṇaṃ ca na taḥ samam
     brahma vadhyā mahān doṣa ity āhuḥ paramarṣayaḥ
 23 parivādo dvijātīnāṃ na śrotavyaḥ kathaṃ cana
     āsītādho mukhas tūṣṇīṃ samutthāya vrajeta vā
 24 na sa jāto janiṣyo vā pṛthivyām iha kaś cana
     yo brāhmaṇa virodhena sukhaṃ jīvitum utsahet
 25 durgraho muṣṭinā vāyur duḥsparśaḥ pāṇinā śaśī
     durdharā pṛthivī mūrdhnā durjayā brāhmaṇā bhuvi
 1 [bh]
      brāhmaṇān eva satataṃ bhṛśaṃ saṃpratipūjayet

 

 

SECTION XXXIII

"Yudhishthira said, 'Which act, O grandsire, is the foremost of all those that have been laid down for a king? What is that act by doing which a king succeeds in enjoying both this world and the next?'
"Bhishma said, 'Even this viz., the worship of the Brahmanas, is the foremost of all those act, O Bharata, which have been laid down for a king duly installed on the throne, if, indeed, he is desirous of obtaining great happiness. Even this is what the foremost of all kings should do. Know this well, O chief of Bharata's race. The king should always worship with reverence all righteous Brahmanas possessed of Vedic lore. 1 The king should, with bows and comforting speeches and gifts of all articles of enjoyment, worship all Brahmanas possessed of great learning who may dwell in his city or provinces. This is the foremost of all acts laid down for the king. Indeed, the king should always keep his eyes fixed on this. He should protect and cherish these, even as he protects his own self or his own children. The king should worship with greater reverence those amongst the Brahmanas that may be worthy of it (for their superior sanctity and learning). When such men are freed from all anxiety, the whole kingdom blazes forth in beauty. Such individuals are worthy of adoration. Unto such the king should bow his head. Verily, they should be honoured, even as one honours one's sires and grandsires. Upon them depends the course of conduct followed by men, even as the existence of all creatures depends upon Vasava. Of prowess incapable of being baffled and endued with great energy, such men, if enraged, are capable of consuming the entire kingdom to ashes by only fiat of their will, or by acts of incantation, or by other means (derived from the power of penance). I do not see anything that can destroy them. Their power seems to be uncontrolled, being capable of reaching to the farthest end of the universe. When angry, their glances fall upon men and things like a blazing flame of fire upon a forest. The most courageous men are struck with fear at their men. Their virtues and powers are extraordinary and immeasurable. Some amongst them are like wells and pits with mouths covered by grass and creepers, while others resemble the firmament cleared of clouds and darkness. Some amongst them are of fierce dispositions (like Durvasas and others of that stamp). Some are as mild and soft in disposition as cotton (like Gautama and others). Some amongst them are very cunning (like Agastya who devoured the Asura Vatapi, and Rishis of that class). Some amongst them are devoted to the practice of penances. Some amongst them are employed in agricultural pursuits (like the preceptor of Uddalaka). Some amongst them are engaged in the keep of kine (as Upamanyu while attending his preceptor). Some
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amongst them live upon eleemosynary alms. Some amongst them are even thieves (like Valmiki in his early years and Viswamitra during a famine). Some amongst them are fond of fomenting quarrels and disputes (like Narada). Some, again, amongst them are actors and dancers (like Bharata). Some amongst them are competent to achieve all feats, ordinary and extraordinary (like Agastya drinking up the entire ocean, as if it were a palmful of water). The Brahmanas, O chief of Bharata's race are of diverse aspects and behaviour. One should always utter the praises of the Brahmanas who are conversant with all duties, who are righteous of behaviour, who are devoted to diverse kinds of act, and who are seen to derive their sustenance from diverse kinds of occupations. 1 The Brahmanas, O ruler of men, who are highly blessed, are elder in respect of their origin than the Pitris, the deities, human beings (belonging to the three other orders), the Snakes and the Rakshasas. These regenerate persons are incapable of being vanquished by the deities or the Pitris, or the Gandharvas or the Rakshasas, or the Asuras or the Pisachas. The Brahmanas are competent to make him a deity that is not a deity They can, again, divest one that is a deity of his status as such. He becomes a king whom they wish to make a king. He, on the other hand, goes to the wall whom they do not love or like. I tell thee truly, O king, that those foolish persons, without doubt, meet with destruction who calumniate the Brahmanas and utter their dispraise. Skilled in praise and dispraise, and themselves the origin or cause of other people's fame and ignominy the Brahmanas, O king, always become angry with those that seek to injure others. That man whom the Brahmanas praise succeeds in growing in prosperity. That man who is censured and is cast off by the Brahmanas soon meets with discomfiture. It is in consequence of the absence of Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and other Kshatriya tribes have become fallen and degraded into the status of Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the Kolisarpas, the Mahishakas and other Kshatriyas, have, in consequence of the absence of Brahmanas from among their midst, become degraded into Sudras. Defeat at their hands is preferable to victory over them, O foremost of victorious persons. One slaying all other living creatures in the world does not incur a sin so heinous as that of slaying a single Brahmana. The great Rishis have said that Brahmanicide is a heinous sin. One should never utter the dispraise or calumny of the Brahmanas. Where the dispraise of Brahmanas is uttered, one should sit with face hanging down or leave that spot (for avoiding both the utterer and his words). That man has not as yet been born in this world or will not take birth here, who has been or will be able to pass his life in happiness after quarrelling with the Brahmanas.
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[paragraph continues] One cannot seize the wind with one's hands. One cannot touch the moon with one's hand. One cannot support the Earth on one's arms. After the same manner, O king, one is not able to vanquish the Brahmanas in this world.'"

 

Book 13
Chapter 34

 

 

 

1 ete hi somarājāna īśvarāḥ sukhaduḥkhayoḥ
  2 ete bhogair alaṃkārair anyaiś caiva kim icchakaiḥ
      sadā pūjyā namaḥ kāryā rakṣyāś ca pitṛvan nṛpaiḥ
      ato rāṣṭrasya śāntir hi bhūtānām iva vāsavāt
  3 jāyatāṃ brahma varcasvī rāṣṭre vai brāhmaṇaḥ śuciḥ
      mahārathaś ca rājanya eṣṭavyaḥ śatrutāpanaḥ
  4 brāhmaṇaṃ jātisaṃpannaṃ dharmajñaṃ saṃśitavratam
      vāsayeta gṛhe rājan na tasmāt param asti vai
  5 brāhmaṇebhyo havir dattaṃ pratigṛhṇanti devatāḥ
      pitaraḥ sarvabhūtānāṃ naitebhyo vidyate param
  6 ādityaś candramā vāyur bhūmir āpo 'mbaraṃ diśaḥ
      sarve brāhmaṇam āviśya sadānnam upabhuñjate
  7 na tasyāśnanti pitaro yasya viprā na bhuñjate
      devāś cāpy asya nāśnanti pāpasya brāhmaṇa dviṣaḥ
  8 brāhmaṇeṣu tu tuṣṭeṣu prīyante pitaraḥ sadā
      tathaiva devatā rājan nātra kāryā vicāraṇā
  9 tathaiva te 'pi prīyante yeṣāṃ bhavati tad dhaviḥ
      na ca pretya vinaśyanti gacchanti paramāṃ gatim
  10 yena yenaiva haviṣā brāhmaṇāṃs tarpayen naraḥ
     tena tenaiva prīyante pitaro devatās tathā
 11 brāhmaṇād eva tad bhūtaṃ prabhavanti yataḥ prajāḥ
     yataś cāyaṃ prabhavati pretya yatra ca gacchati
 12 vedaiṣa mārgaṃ svargasya tathaiva narakasya ca
     āgatānāgate cobhe brāhmaṇo dvipadāṃ varaḥ
     brāhmaṇo bharataśreṣṭha svadharmaṃ veda medhayā
 13 ye cainam anuvartante te na yānti parābhavam
     na te pretya vinaśyanti gacchanti na parābhavam
 14 ye brāhmaṇa mukhāt prāptaṃ pratigṛhṇanti vai vacaḥ
     kṛtātmāno mahātmānas te na yānti parābhavam
 15 kṣatriyāṇāṃ pratapatāṃ tejasā ca balena ca
     brāhmaṇeṣv eva śāmyanti tejāṃsi ca balāni ca
 16 bhṛgavo 'jayaṃs tālajaṅghān nīpān aṅgiraso 'jayan
     bharadvājo vaitahavyān ailāṃś ca bharatarṣabha
 17 citrāyudhāṃś cāpy ajayann ete kṛṣṇājinadhvajāḥ
     prakṣipyātha ca kumbhān vai pāragāminam ārabhet
 18 yat kiṃ cit kathyate loke śrūyate paśyate 'pi vā
     sarvaṃ tad brāhmaṇeṣv eva gūḍho 'gnir iva dāruṣu
 19 atrāpy udāharantīmam itihāsaṃ purātanam
     saṃvādaṃ vāsudevasya pṛthvyāś ca bharatarṣabha
 20 [vāsudeva]
     mātaraṃ sarvabhūtānāṃ pṛcche tvā saṃśayaṃ śubhe
     kena svit karmaṇā pāpaṃ vyapohati naro gṛhī
 21 [pṛthivī]
     brāhmaṇān eva seveta pavitraṃ hy etad uttamam
     brāhmaṇān sevamānasya rajaḥ sarvaṃ praṇaśyati
 22 ato bhūtir ataḥ kīrtir ato buddhiḥ prajāyate
     apareṣāṃ pareṣāṃ ca parebhyaś caiva ye pare
 23 brāhmaṇā yaṃ praśaṃsanti puruṣaḥ sa pravardhate
     atha yo brāhmaṇākruṣṭaḥ parābhavati so 'cirāt
 24 yathā mahārṇave kṣipta āmaloṣṭo vinaśyati
     tathā duścaritaṃ karma parābhāvāya kalpate
 25 paśya candre kṛtaṃ lakṣma samudre lavaṇodakam
     tathā bhaga sahasreṇa mahendraṃ paricihnitam
 26 teṣām eva prabhāvena sahasranayano hy asau
     śatakratuḥ samabhavat paśya mādhava yādṛśam
 27 icchan bhūtiṃ ca kīrtiṃ ca lokāṃś ca madhusūdana
     brāhmaṇānumate tiṣṭhet puruṣaḥ śucir ātmavān
 28 ity etad vacanaṃ śrutvā medinyā madhusūdanaḥ
     sādhu sādhv ity athety uktvā medinīṃ pratyapūjayat
 29 etāṃ śrutvopamāṃ pārtha prayato brāhmaṇarṣabhān
     satataṃ pūjayethās tvaṃ tataḥ śreyo 'bhipatsyase

SECTION XXXIV

"Bhishma said, 'One should always offer the most reverent worship unto the Brahmanas. They have Soma for their king, and they it is who confer happiness and misery upon others. They, O king, should always be cherished and protected as one cherishes and protects one's own sires and grandsires, and should be adored with bows and gifts of food and ornaments and other articles of enjoyment, as also with such things as they may desire. The peace and happiness of the kingdom flow from such respect shown to the Brahmanas even as the peace and happiness of all living creatures flow from Vasava, the chief of the celestials. Let Brahmanas of pure behaviour and Brahma-effulgence be born in a kingdom. Kshatriyas also that are splendid car-warriors and that are capable of scorching all foes, should be desired (amongst those that settle in a kingdom). This was said unto me by Narada. There is nothing higher, O king, than this, viz., the act of causing a Brahmana possessed of good birth, having a knowledge of morality and righteousness, and steadfast in the observance of excellent vows, to take up his residence in one's mansion. Such an act is productive of every kind of blessing. The sacrificial offerings given unto Brahmanas reach the very deities who accept them. Brahmanas are the sires of all creatures. There is nothing higher than a Brahmana. Aditya, Chandramas, Wind, Water, Earth, Sky and the points of the compass, all enter the body of the Brahmana and take what the Brahmana eats. 1 In that house where Brahmanas do not eat, the Pitris refuse to eat. The deities also never eat in the house of the wretch who hates the Brahmanas. When the Brahmanas are gratified, the Pitris also are gratified. There is no doubt in this. They that give away the sacrificial butter unto the Brahmanas become themselves gratified (in this and the other world). Such men never meet with destruction. Verily, they succeed in attaining to high ends. Those particular offerings in sacrifices with which one gratifies the Brahmanas go to gratify both the Pitris and the deities. The Brahmana is the cause of that sacrifice whence all created things have sprung. The Brahmana is acquainted with that from which this universe has sprung and unto which, when apparently destroyed, it returns. Indeed the Brahmana knows the path that leads to
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[paragraph continues] Heaven and the other path that leads to the opposite place. The Brahmana is conversant with what has happened and what will happen. The Brahmana is the foremost of all two-legged beings. The Brahmana, O chief of the Bharatas, is fully conversant with the duties that have been laid down for his order. Those persons that follow the Brahmanas are never vanquished. Departing from this world, they never meet with destruction. Indeed victory is always theirs. Those high-souled persons,--indeed, those persons that have subdued their souls,--who accept the words that fall from the lips of the Brahmanas, are never vanquished. Victory always becomes theirs. 1 The energy and might of those Kshatriyas who scorch everything with their energy and might become neutralised when they encounter the Brahmanas. The Bhrigus conquered the Talajanghas. The son of Angiras conquered the Nipas. Bharadwaja conquered the Vitahavyas as also the Ailas. O chief of Bharata's race. Although all these Kshatriyas were capable of using diverse kinds of arms, yet the Brahmanas named, owning only black deer skins for their emblems, succeeded in conquering them effectually. Bestowing the Earth upon the Brahmanas and illuminating both the worlds by the splendour of such a deed, one should accomplish acts through which one may succeed in attaining to the end of all things. 2 Like fire concealed within wood, everything that is said or heard or read in this world, lies ensconced in the Brahmana. In this connection is cited the old history of the conversation between Vasudeva and the Earth, O chief of Bharata's race!'
"Vasudeva said, 'O mother of all creatures, O auspicious goddess, I desire to ask thee for a solution of this doubt of mine. By what act does a man leading the domestic mode of life succeed in cleansing all his sins?'
"The Earth said, 'One should serve the Brahmanas. This conduct is cleansing and excellent. All the impurities destroyed of that man who serves the Brahmanas with reverence. From this (conduct) arises prosperity. From this arises fame. From this springs forth intelligence or knowledge of the soul. A Kshatriya by this conduct, becomes a mighty car-warrior and a scorcher of foes and succeeds in acquiring great fame. Even this is what Narada said unto me, viz., that one should always revere a Brahmana that is well-born, of rigid vows and conversant with the scriptures, if one desires every kind of prosperity. That man really grows in prosperity who is applauded by the Brahmanas, who are higher than those that are regarded superior to all men high or low. That man who speaks ill of the Brahmanas soon meets with discomfiture, even as a clod of unbaked earth meets with destruction when cast into the sea. After the same manner, all acts that are hurtful to the Brahmanas are sure to bring about discomfiture and ruin. Behold the
p. 160
dark spots on the Moon and the salt waters of the ocean. The great Indra had at one time been marked all over with a thousand sex-marks. It was through the power of the Brahmanas that those marks became altered into as so many eyes. Behold, O Mahadeva how all those things took place. Desiring fame and prosperity and diverse regions of beautitude in the next world, a person of pure behaviour and soul should, O slayer of Madhu, live in obedience to the dictates of the Brahmanas.' 1
"Bhishma continued, 'Hearing these words of the goddess Earth, the slayer of Madhu, O thou of Kuru's race, exclaimed,--Excellent, Excellent--and honoured the goddess in due form. Having heard this discourse between the goddess Earth and Madhava, do thou, O son of Pritha, always, with rapt soul, worship all superior Brahmanas. Doing this, thou shalt verily obtain what is highly beneficial for thee!"'

 

 

Book 13
Chapter 35

 

 

 

 1 [bh]
      janmanaiva mahābhāgo brāhmaṇo nāma jāyate
      namasyaḥ sarvabhūtānām atithiḥ prasṛtāgra bhuk
  2 sarvān naḥ suhṛdas tāta brāhmaṇāḥ sumanomukhāḥ
      gīrbhir maṅgalayuktābhir anudhyāyanti pūjitāḥ
  3 sarvān no dviṣatas tāta brāhmaṇā jātamanyavaḥ
      gīrbhir dāruṇayuktābhir abhihanyur apūjitāḥ
  4 atra gāthā brahma gītāḥ kīrtayanti purā vidaḥ
      sṛṣṭvā dvijātīn dhātā hi yathāpūrvaṃ samādadhat
  5 na vo 'nyad iha kartavyaṃ kiṃ cid ūrdhvaṃ yathāvidhi
      guptā gopāyata brahma śreyo vas tena śobhanam
  6 svam eva kurvatāṃ karma śrīr vo brāhmī bhaviṣyati
      pramāṇaṃ sarvabhūtānāṃ pragrahaṃ ca gamiṣyatha
  7 na śaudraṃ karma kartavyaṃ brāhmaṇena vipaścitā
      śaudraṃ hi kurvataḥ karma dharmaḥ samuparudhyate
  8 śrīś ca buddhiś ca tejaś ca vibhūtiś ca pratāpinī
      svādhyāyenaiva māhātmyaṃ vimalaṃ pratipatsyatha
  9 hutvā cāhavanīyasthaṃ mahābhāgye pratiṣṭhitāḥ
      agrabhojyāḥ prasūtīnāṃ śriyā brāhmyānukalpitāḥ
  10 śraddhayā parayā yuktā hy anabhidroha labdhayā
     damasvādhyāyaniratāḥ sarvān kāmān avāpsyatha
 11 yac caiva mānuṣe loke yac ca deveṣu kiṃ cana
     sarvaṃ tat tapasā sādhyaṃ jñānena vinayena ca
 12 ity etā brahma gītās te samākhyātā mayānagha
     viprānukampārtham idaṃ tena proktaṃ hi dhīmatā
 13 bhūyas teṣāṃ balaṃ manye yathā rājñas tapasvinaḥ
     durāsadāś ca caṇḍāś ca rabhasāḥ kṣiprakāriṇaḥ
 14 santy eṣāṃ siṃhasattvāś ca vyāghrasattvās tathāpare
     varāhamṛgasattvāś ca gajasattvās tathāpare
 15 karpāsa mṛdavaḥ ke cit tathānye makaraspṛśaḥ
     vibhāṣya ghātinaḥ ke cit tathā cakṣurhaṇo 'pare
 16 santi cāśīviṣanibhāḥ santi mandās tathāpare
     vividhānīha vṛttāni brāhmaṇānāṃ yudhiṣṭhira
 17 mekalā dramiḍāḥ kāśāḥ pauṇḍrāḥ kolla girās tathā
     śauṇḍikā daradā darvāś caurāḥ śabara barbarāḥ
 18 kirātā yavanāś caiva tās tāḥ kṣatriya jātayaḥ
     vṛṣalatvam anuprāptā brāhmaṇānām adarśanāt
 19 brāhmaṇānāṃ paribhavād asurāḥ salile śayāḥ
     brāhmaṇānāṃ prasādāc ca devāḥ svarganivāsinaḥ
 20 aśakyaṃ spraṣṭum ākāśam acālyo himavān giriḥ
     avāryā setunā gaṅgā durjayā brāhmaṇā bhuvi
 21 na brāhmaṇa virodhena śakyā śāstuṃ vasuṃdharā
     brāhmaṇā hi mahātmāno devānām api devatāḥ
 22 tān pūjayasva satataṃ dānena paricaryayā
     yadīcchasi mahīṃ bhoktum imāṃ sāgaramekhalām
 23 pratigraheṇa tejo hi viprāṇāṃ śāmyate 'nagha
     pratigrahaṃ ye neccheyus te 'pi rakṣyās tvayānagha

 

SECTION XXXV

"Bhishma said, 'O blessed king, Brahmana, by birth alone, becomes an object of adoration with all creatures and are entitled, as guests, to eat the first portion of all cooked food. 2 From them flow all the great objects of life (viz., Righteousness and Wealth and Pleasure and Emancipation). They are the friends of all creatures in the universe. They are again the mouths of the deities (for food poured into their mouths is eaten by the deities). Worshipped with reverence, they wish us prosperity by uttering words fraught with auspiciousness. Disregarded by our foes, let them be enraged with these, and let them wish evil unto those detractors of theirs, uttering words fraught with severe curses. In this connection, persons conversant with ancient history repeat the following verses sung of old respecting how in ancient times the Creator, after having created the Brahmanas, ordained their duties.--A Brahmana should never do anything else than what has been ordained for him. Protected, they should protect others. By conducting themselves in this way, they are sure to attain to what is mightily advantageous for them. By doing those acts that are ordained for them, they are sure to obtain Brahma-prosperity. Ye shall become the exemplars of all creatures, and reins for restraining them. A Brahmana possessed of learning should never do that which is laid down
p. 161
for the Sudras. By doing such acts, a Brahmana loses merit 1. By Vedic study he is sure to obtain prosperity and intelligence and energy and puissance competent to scorch all things, as also glory of the most exalted kind. By offering oblations of clarified butter unto the deities, the Brahmanas attain to high blessedness and become worthy of taking the precedence of even children in the matter of all kinds of cooked food, and endued with Brahma-prosperity. 2 Endued with faith that is fraught with compassion towards all creatures, and devoted to self-restraint and the study of the Vedas, ye shall attain to the fruition of all your wishes. Whatever things exist in the world of men, whatever things occur in the region of the deities, can all be achieved acquired with the aid of penances and knowledge and the observance of vows and restraints. I have thus recited to thee, O sinless one, the verses that were sung by Brahma himself. Endued with supreme intelligence and wisdom, the Creator himself ordained this, through compassion for the Brahmanas. The puissance of those among them that are devoted to penances is equal to the might of kings. They are verily irresistible, fierce, possessed of the speed of lightning, and exceedingly quick in what they do. There are amongst them those that are possessed of the might of lions and those that are possessed of the might of tigers. Some of them are endued with the might of boars, some with that of the deer, and some with that of crocodiles. Some there are amongst them whose touch resembles that of snakes of virulent poison, and some whose bite resembles that of sharks. Some amongst them are capable of compassing by speech alone the destruction of those that are opposed to them; and some are competent to destroy by a glance only of their eyes. Some, amongst them, as already said, are like snakes of virulent poison, and some of them are possessed of very mild dispositions. The dispositions, O Yudhisthira, of the Brahmanas, are of diverse kinds. The Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the Varvaras, the Kiratas, the Yavanas, and numerous other tribes of Kshatriyas, have become degraded into the status of Sudras through the wrath of Brahmanas. In consequence of having disregarded the Brahmanas, the Asuras have been obliged to take refuge in the depths of the ocean. Through the grace of the Brahmanas, the deities have become denizens of the happy regions of Heaven. The element of space or ether is incapable of being touched. The Himavat mountains are incapable of being moved from their site. The current of Ganga is incapable of being resisted by a dam. The Brahmanas are incapable of being subjugated. Kshatriyas are incapable
p. 162
of ruling the Earth without cultivating the good will of the Brahmanas. The Brahmanas are high-souled beings. They are the deities of the very deities. Do thou always worship them with gifts and obedient services: if, indeed, thou wishest to enjoy the sovereignty of the whole Earth with her belt of seas. The energy and might of Brahmanas, O sinless one, become abated in consequence of the acceptance of gift. Thou shouldst protect thy race. O king, from those Brahmanas that do not desire to accept gifts!'" 1

(Anusasana Parva Continued in Volume XI)

 

Book 13
Chapter 36

 

 

 

 1 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      śakra śambara saṃvādaṃ tan nibodha yudhiṣṭhira
  2 śakro hy ajñātarūpeṇa jaṭī bhūtvā rajo ruṇaḥ
      virūpaṃ rūpam āsthāya praśnaṃ papraccha śambaram
  3 kena śambara vṛttena svajātyān adhitiṣṭhasi
      śreṣṭhaṃ tvāṃ kena manyante tan me prabrūhi pṛcchataḥ
  4 [ṣ]
      nāsūyāmi sadā viprān brahmāṇaṃ ca pitāmaham
      śāstrāṇi vadato viprān saṃmanyāmi yathāsukham
  5 śrutvā ca nāvajānāmi nāparādhyāmi karhi cit
      abhyarcyānanupṛcchāmi pādau gṛhṇāmi dhīmatām
  6 te viśrabdhāḥ prabhāṣante saṃyacchanti ca māṃ sadā
      pramatteṣv apramatto 'smi sadā supteṣu jāgṛmi
  7 te mā śāstrapathe yuktaṃ brahmaṇyam anasūyakam
      samāsiñcanti śāstāraḥ kṣaudraṃ madhv iva makṣikāḥ
  8 yac ca bhāṣanti te tuṣṭās tat tadgṛhṇāmi medhayā
      samādhim ātmano nityam anulomam acintayan
  9 so 'haṃ vāg agrasṛṣṭānāṃ rasānām avalehakaḥ
      svajātyān adhitiṣṭhāmi nakṣatrāṇīva candramāḥ
  10 etat pṛthivyām amṛtam etac cakṣur anuttamam
     yad brāhmaṇaṃ mukhāc chāstram iha śrutvā pravartate
 11 etat kāraṇam ājñāya dṛṣṭvā devāsuraṃ purā
     yuddhaṃ pitā me hṛṣṭātmā vismitaḥ pratyapadyata
 12 dṛṣṭvā ca brāhmaṇānāṃ tu mahimānaṃ mahātmanām
     paryapṛcchat katham ime siddhā iti niśākaram
 13 [soma]
     brāhmaṇās tapasā sarve sidhyante vāgbalāḥ sadā
     bhujavīryā hi rājāno vāg astrāś ca dvijātayaḥ
 14 pravasan vāpy adhīyīta bahvīr durvasatīr vasan
     nirmanyur api nirmāno yatiḥ syāt samadarśanaḥ
 15 api cej jātisaṃpannaḥ sarvān vedān pitur gṛhe
     ślāghamāna ivādhīyed grāmya ity eva taṃ viduḥ
 16 bhūmir etau nigirati sarpo bilaśayān iva
     rājānaṃ cāpy ayoddhāraṃ brāhmaṇaṃ cāpravāsinam
 17 atimānaḥ śriyaṃ hanti puruṣasyālpamedhasaḥ
     garbheṇa duṣyate kanyā gṛhavāsena ca dvijaḥ
 18 ity etan me pitā śrutvā somād adbhutadarśanāt
     brāhmaṇān pūjayām āsa tathaivāhaṃ mahāvratān
 19 [bh]
     śrutvaitad vacanaṃ śakro dānavendra mukhāc cyutam
     dvijān saṃpūjayām āsa mahendratvam avāpa ca

ANUSASANA PARVA

PART II

SECTION XXXVI

"Bhishma said, 'In this connection is cited the old history of the discourse between Sakra and Samvara. Do thou listen to it, O Yudhishthira. Once upon a time Sakra, assuming the guise of an ascetic with matted locks on his head and body smeared with ashes all over, rode on an ugly car and repaired to the presence of the Asura Samvara.'
"Sakra said, 'Through what conduct, O Samvara, hast thou been able to get at the head of all individuals of thy race? For what reason do all people regard thee as superior? Do thou tell me this truly and in detail.'
"Samvara said, 'I never cherish any ill-feelings towards the Brahmanas. Whatever instructions they impart I accept with unquestioning reverence. When the Brahmanas are engaged in interpreting the scriptures, I listen to them with great happiness. Having heard their interpretations I never disregard them. Nor do I ever offend against the Brahmanas in any way. I always worship those Brahmanas that are endued with intelligence. I always seek information from them. I always worship their feet. Approaching me with confidence, they always address me with affection and enquire after my welfare. If they ever happen to be heedless, I am always heedful. If they happen to sleep, I always remain wakeful. Like bees drenching the cells of the comb with honey, the Brahmanas, who are my instructors and rulers, always drench me with the nectar of knowledge--me that am always devoted to the path pointed out by the scriptures, that am devoted to the Brahmanas, and that am perfectly free from malice or evil passion. Whatever they say with cheerful hearts, I always accept aided by memory and understanding. I am always careful of my own faith in them and I always think of my own inferiority to them. I always lick the nectar that dwells at the end of their tongue, and it is for this reason that I occupy a position far above that of all others of my race like the Moon transcending all the stars. The scriptural interpretations which fall from the lips of the Brahmanas and listening to which every wise man acts in the world, constitute nectar on earth and may also be likened to eyes of remarkable excellence. 1 Witnessing the encounter between the deities and the Asuras in days of old, and understanding the puissance of the instructions that fell from the Brahmanas, my father became filled with delight and wonder. 2 Beholding the puissance of high-souled Brahmanas,
p. 2
my sire asked Chandramas the question, 'How do the Brahmanas attain to success?
'Soma said, 'The Brahmanas become crowned with success through their penances. Their strength consists in speech. The prowess of persons belonging to the kingly order resides in their arms. The Brahmanas, however, have speech for their weapons. Undergoing the discomforts of a residence in the abode of his preceptor, the Brahmana should study the Vedas or at least the Pranava. Divesting himself of wrath and renouncing earthly attachments, he should become a Yati, viewing all things and all creatures with equal eyes. If remaining in the abode of his sire he masters all the Vedas and acquiring great knowledge attains to a position that should command respect people still condemn him as untravelled or homekeeping. Like a snake swallowing mice, the earth swallows up these two, viz., a king that is unwilling to fight and a Brahmana that is unwilling to leave home for acquiring knowledge. 1 Pride destroys the prosperity of persons of little intelligence. A maiden, if she conceives, becomes stained. A Brahmana incurs reproach by keeping at home. Even this is what my father heard from Soma of wonderful aspect. My father, in consequence of this, began to worship and reverence the Brahmanas. Like him, I also worship and adore all Brahmanas of high vows.'
"Bhishma continued, "Hearing these words that fell from the mouth of that prince of Danavas, Sakra began to worship the Brahmanas, and as a consequence thereof he succeeded in obtaining the chiefdom of the deities.'"

 

 

Book 13
Chapter 37

 

 

 

1 [y]
      apūrvaṃ vā bhavet pārtham atha vāpi ciroṣitam
      dūrād abhyāgataṃ vāpi kiṃ pātraṃ syāt pitāmaha
  2 [bh]
      kriyā bhavati keṣāṃ cid upāṃśu vratam uttamam
      yo yo yāceta yat kiṃ cit sarvaṃ dadyāma ity uta
  3 apīdayan bhṛtyavargam ity evam anuśuśruma
      pīḍayan bhṛtyavargaṃ hi ātmānam apakarṣati
  4 apūrvaṃ vāpi yat pātraṃ yac cāpi syāc ciroṣitam
      dūrād abhyāgataṃ cāpi tat pātraṃ ca vidur budhāḥ
  5 [y]
      apīḍayā ca bhṛtyānāṃ dharmasyāhiṃsayā tathā
      pātraṃ vidyāma tattvena yasmai dattaṃ na saṃtapet
  6 [bh]
      ṛtvik purohitācāryāḥ śiṣyāḥ saṃbandhibāndhavāḥ
      sarve pūjyāś ca mānyāś ca śrutavṛttopasaṃhitāḥ
  7 ato 'nyathā vartamānāḥ sarve nārhanti satkriyām
      tasmān nityaṃ parīkṣeta puruṣān praṇidhāya vai
  8 akrodhaḥ satyavacanam ahiṃsā dama ārjavam
      adroho nātimānaś ca hrīs titikṣā tapaḥ śamaḥ
  9 yasmin etāni dṛśyante na cākāryāṇi bhārata
      bhāvato viniviṣṭāni tat pātraṃ mānam arhati
  10 tathā ciroṣitaṃ cāpi saṃpratyāgatam eva ca
     apūrvaṃ caiva pūrvaṃ ca tat pātaṃ mānam arhati
 11 aprāmāṇyaṃ ca vedānāṃ śāstrāṇāṃ cāti laṅghanam
     sarvatra cānavasthānam etan nāśanam ātmanaḥ
 12 bhavet paṇḍitamānī yo brāhmaṇo veda nindakaḥ
     ānvīkṣikīṃ tarka vidyām anurakto nirarthikām
 13 hetuvādān bruvan satsu vijetāhetu vādikaḥ
     ākroṣṭā cāti vaktā ca brāhmaṇānāṃ sadaiva hi
 14 sarvābhiśaṅkī mūḍhaś ca bālaḥ kaṭuka vāg api
     boddhavyas tādṛśas tāta naraśvānaṃ hi taṃ viduḥ
 15 yathā śvā bhaṣituṃ caiva hantuṃ caivāvasṛjyate
     evaṃ saṃbhāṣaṇārthāya sarvaśāstravadhāya ca
     alpaśrutāḥ ku tarkāś ca dṛṣṭāḥ spṛṣṭāḥ ku paṇḍitāḥ
 16 śrutismṛtītihāsādi purāṇāraṇya vedinaḥ
     anurundhyād bahujñāṃś ca sārajñāṃś caiva paṇḍitān
 17 lokayātrā ca draṣṭavyā dharmaś cātmahitāni ca
     evaṃ naro vartamānaḥ śāśvatīr edhate samāḥ
 18 ṛṇam unmucya devānām ṛṣīṇāṃ ca tathaiva ca
     pitṝṇām atha viprāṇām atithīnāṃ ca pañcamam
 19 paryāyeṇa viśuddhena sunirṇiktena karmaṇā
     evaṃ gṛhasthaḥ karmāṇi kurvan dharmān na hīyate

 

SECTION XXXVII

"Yudhishthira said, 'Which amongst these three persons, O grandsire, should be regarded as the best for making gifts unto, viz., one who is a thorough stranger, or one who is living with and who has been known to the giver for a long time, or one who presents himself before the giver, coming from a long distance?'
"Bhishma said, 'All these are equal. The eligibility of some consists in their soliciting alms for performing sacrifices or for paying the preceptor's fee or for maintaining their spouses and children. The eligibility of some for receiving gifts, consists in their following the vow of wandering over
p. 3
the earth, never soliciting anything but receiving when given. We should also give unto one what one seeks. 1 We should, however, make gifts without afflicting those that depend upon us. Even this is what we have heard. By afflicting one's dependants, one afflicts one's own self. The stranger,--one, that is, who has come for the first time,--should be regarded as a proper object of gifts. He who is familiar and well-known and has been living with the giver, should be regarded in the same light. The learned know that he too who comes from a distant place should be regarded in an equal light.'
"Yudhishthira said, 'It is true that we should make gifts unto others without afflicting anyone and without doing violence to the ordinances of the scriptures. One should, however, correctly ascertain who the person is that should be regarded as a proper object for making gifts. He should be such that the gift itself, by being made over to him, may not grieve.' 2
"Bhishma said, 'If the Ritwik, the Purohita, the preceptor, the Acharya, the disciple, the relative (by marriage), and kinsmen, happen to be possessed of learning and free from malice, then should they be deemed worthy of respect and worship. Those persons that do not possess such qualifications cannot be regarded as worthy of gifts or hospitality. Hence, one should with deliberation examine persons with whom one comes into contact. Absence of wrath, truthfulness of speech, abstention from injury, sincerity, peacefulness of conduct, the absence of pride, modesty, renunciation, self-restraint, and tranquillity or contentment of soul, he in whom these occur by nature, and in whom there are no wicked acts, should be regarded as a proper object. Such a person deserves honours. Whether the person he one who is well-known and familiar, or one who has come newly, whether he has not been seen before, if he happens to possess these qualifications, he should be regarded as worthy of honours and hospitality. He who denies the authority of the Vedas, or strives to show that the scriptures should be disregarded, or approves of all breaches or restraint in society,--simply brings about his own ruin (and should not be regarded as worthy of gifts). That Brahmana who is vain of his learning, who speaks ill of the Vedas or who is devoted to the science of useless disputation, or who is desirous of gaining victory (in disputations) in assemblies of good men by disproving the reasons that exist for morality and religion and ascribing everything to chance, or who indulges in censuring and reproaching others or who reproves Brahmanas, or who is suspicious of all persons, or who is foolish and bereft of judgment, or who is bitter of speech, should be known to be as hateful as a dog. As a dog encounters others, barking the while and seeking to bite, such a person is
p. 4
even so, for he spends his breath in vain and seeks to destroy the authority of all the scriptures. Those practices that support society, the duties of righteousness, and all those acts which are productive of benefit to one's own self, should be attended to. A person that lives, attending to these, grows in prosperity for everlasting time. By paying off the debt one owes to the deities by performing sacrifices, that to the Rishis by studying the Vedas, that to the Pitris by procreating children, that to the Brahmanas by making presents unto them and that to guests by feeding them, in due order, and with purity of intention, and properly attending to the ordinances of the scriptures, a householder does not fall away from righteousness.'" 1

 

Book 13
Chapter 38

 

 

 

 1 [y]
      strīṇāṃ svabhāvam icchāmi śrotuṃ bharatasattama
      striyo hi mūlaṃ doṣāṇāṃ laghu cittāḥ pitāmaha
  2 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      nāradasya ca saṃvādaṃ puṃścalyā pañca cūḍayā
  3 lokān anucaran dhīmān devarṣir nāradaḥ purā
      dadarśāpsarasaṃ brāhmīṃ pañca dūḍām aninditām
  4 tāṃ dṛṣṭvā cārusarvāṅgīṃ papracchāpsarasaṃ muniḥ
      saṃśayo hṛdi me kaś cit tan me brūhi sumadhyame
  5 evam uktā tu sā vipraṃ pratyuvācātha nāradam
      viṣaye sati vakṣyāmi samarthāṃ manyase ca mām
  6 [n]
      na tvām aviṣaye bhadre niyokṣyāmi kathaṃ cana
      strīṇāṃ svabhāvam icchāmi tvattaḥ śrotuṃ varānane
  7 [bḥ]
      etac chrutvā vacas tasya devarṣer apsarottamā
      pratyuvāca na śakṣyāmi strī satī nindituṃ striyaḥ
  8 viditās te striyo yāś ca yādṛśāś ca svabhāvataḥ
      na mām arhasi devarṣe niyoktuṃ praśna īdṛśe
  9 tām uvāca sa devarṣiḥ satyaṃ vada sumadhyame
      mṛṣāvāde bhaved doṣaḥ satye doṣo na vidyate
  10 ity uktā sā kṛtamatir abhavac cāruhāsinī
     strī doṣāñ śāśvatān satyān bhāṣituṃ saṃpracakrame
 11 [p]
     kulīnā rūpavatyaś ca nāthavatyaś ca yoṣitaḥ
     maryādāsu na tiṣṭhanti sa doṣaḥ strīṣu nārada
 12 na strībhyaḥ kiṃ cid anyad vai pāpīyastaram asti vai
     striyo hi mūlaṃ doṣāṇāṃ tathā tvam api vettha ha
 13 samājñātān ṛddhimataḥ pratirūpān vaśe sthitān
     patīn antaram āsādya nālaṃ nāryaḥ pratīkṣitum
 14 asad dharmas tv ayaṃ strīṇām asmākaṃ bhavati prabho
     pāpīyaso narān yad vai lajjāṃ tyaktvā bhajāmahe
 15 striyaṃ hi yaḥ prārthayate saṃnikarṣaṃ ca gacchati
     īṣac ca kurute sevāṃ tam evecchanti yoṣitaḥ
 16 anarthitvān manuṣyāṇāṃ bhayāt parijanasya ca
     maryādāyām amaryādāḥ striyas tiṣṭhanti bhartṛṣu
 17 nāsāṃ kaś cid agamyo 'sti nāsāṃ vayasi saṃsthitiḥ
     virūpaṃ rūpavantaṃ vā pumān ity eva bhuñjate
 18 na bhayān nāpy anukrośān nārthahetoḥ kathaṃ cana
     na jñātikulasaṃbandhāt striyas tiṣṭhanti bhartṛṣu
 19 yauvane vartamānānāṃ mṛṣṭābharaṇa vāsasām
     nārīṇāṃ svairavṛttānāṃ spṛhayanti kulastriyaḥ
 20 yāś ca śaśvad bahumatā rakṣyante dayitāḥ striyaḥ
     api tāḥ saṃprasajjante kubjāndha jaḍa vāmanaiḥ
 21 paṅguṣv api ca devarṣe ye cānye kutsitā narāḥ
     strīṇām agamyo loke 'smin nāsti kaś cin mahāmune
 22 yadi puṃsāṃ gatir brahma kathaṃ cin nopapadyate
     apy anyonyaṃ pravartante na hi tiṣṭhanti bhartṛṣu
 23 alābhāt puruṣāṇaṃ hi bhayāt parijanasya ca
     vadhabandhabhayāc cāpi svayaṃ guptā bhavanti tāḥ
 24 cala svabhāvā duḥsevyā durgrāhyā bhāvatas tathā
     prājñasya puruṣasyeha yathā vācas tathā striyaḥ
 25 nāgnis tṛpyati kāṣṭāhāṃ nāpagānāṃ mahodadhiḥ
     nāntakaḥ sarvabhūtānāṃ na puṃsāṃ vāmalocanāḥ
 26 idam anyac ca devarṣe rahasyaṃ sarvayoṣitām
     dṛṣṭvaiva puruṣaṃ hṛdyaṃ yoniḥ praklidyate striyaḥ
 27 kāmānām api dātāraṃ kartāraṃ mānasāntvayoḥ
     rakṣitāraṃ na mṛṣyanti bhartāraṃ paramaṃ striyaḥ
 28 na kāmabhogān bahulān nālaṃkārārtha saṃcayān
     tathaiva bahu manyante yathā ratyām anugraham
 29 antakaḥ śamano mṛtyuḥ pātālaṃ vaḍavāmukham
     kṣura dhārā viṣaṃ sarpo vahnir ity ekataḥ striyaḥ
 30 yataś ca bhūtāni mahānti pañca; yataś ca lokā vihitā vidhātrā
     yataḥ pumāṃsaḥ pramadāś ca nirmitas; tadaiva doṣāḥ pramadāsu nārada

 

SECTION XXXVIII

"Yudhishthira said, 'O best of the Bharatas, I wish to hear thee discourse on the disposition of women. W omen are said to be the root of all evil. They are all regarded as exceedingly frail.'
"Bhishma said, 'In this connection is cited the old history of the discourse between the celestial Rishi Narada and the (celestial) courtezan Panchachuda. Once in ancient times, the celestial Rishi Narada, having roamed over all the world, met the Apsara Panchachuda of faultless beauty, having her abode in the region of Brahman. Beholding the Apsara every limb of whose body was endued with great beauty, the ascetic addressed her, saying, 'O thou of slender waist, I have a doubt in my mind. Do thou explain it.'
"Bhishma continued, 'Thus addressed by the Rishi, the Apsara said unto him, 'If the subject is one which is known to me and if thou thinkest me competent to speak on it, I shall certainly say what is in my mind.'
"Narada said, 'O amiable one, I shall not certainly appoint thee to any task that is beyond thy competence. O thou of beautiful face, I wish to hear from thee of the disposition of women.'
"Bhishma continued, 'Hearing these words of the celestial Rishi, that foremost of Apsaras replied unto him, saying, 'I am unable, being myself a woman, to speak ill of women. Thou knowest what women are and with what nature they are endued. It behoveth thee not, O celestial Rishi, to set me to such a task.' Unto her the celestial Rishi said, 'It is very true, O thou of slender waist! One incurs fault by speaking what is untrue. In saying, however, what is true, there can be no fault.' Thus addressed by
p. 5
him, the Apsara Panchachuda of sweet smiles consented to answer Narada's question. She then addressed herself to mention what the true and eternal faults of women are!'
"Panchachuda said, 'Even if high-born and endued with beauty and possessed of protectors, women wish to transgress the restraints assigned to them. This fault truly stains them, O Narada! There is nothing else that is more sinful than women. Verily, women, are the root of all faults. That is, certainly known to thee, O Narada! Women, even when possessed of husbands having fame and wealth, of handsome features and completely obedient to them, are prepared to disregard them if they get the opportunity. This, O puissant one, is a sinful disposition with us women that, casting off modesty, we cultivate the companionship of men of sinful habits and intentions. Women betray a liking for those men who court them, who approach their presence, and who respectfully serve them to even a slight extent. Through want of solicitation by persons of the other sex, or fear of relatives, women, who are naturally impatient of all restraints, do not transgress those that have been ordained for them, and remain by the side of their husbands. There is none whom they are incapable of admitting to their favours. They never take into consideration the age of the person they are prepared to favour. Ugly or handsome, if only the person happens to belong to the opposite sex, women are ready to enjoy his companionship. That women remain faithful to their lords is due not to their fear of sin, nor to compassion, nor to wealth, nor to the affection that springs up in their hearts for kinsmen and children. Women living in the bosom of respectable families envy the condition of those members of their sex that are young and well-adorned with jewels and gems and that lead a free life. Even those women that are loved by their husbands and treated with great respect, are seen to bestow their favours upon men that are hump-backed, that are blind, that are idiots, or that are dwarfs. Women may be seen to like the companionship of even those men that are destitute of the power of locomotion or those men that are endued with great ugliness of features. O great Rishi, there is no man in this world whom women may regard as unfit for companionship. Through inability to obtain persons of the opposite sex, or fear of relatives, or fear of death and imprisonment, women remain, of themselves, within the restraints prescribed for them. They are exceedingly restless, for they always hanker after new companions. In consequence of their nature being unintelligible, they are incapable of being kept in obedience by affectionate treatment. Their disposition is such that they are incapable of being restrained when bent upon transgression. Verily, women are like the words uttered by the wise. 1 Fire is never satiated with fuel. Ocean can never be filled with the waters that rivers bring unto him. The Destroyer is never satiated with slaying even all living creatures. Similarly, women are never
p. 6
satiated with men. This, O celestial Rishi. is another mystery connected with women. As soon as they see a man of handsome and charming features, unfailing signs of desire appear on their persons. They never show sufficient regard for even such husbands as accomplish all their wishes, as always do what is agreeable to them and as protect them from want and danger. Women never regard so highly even articles of enjoyment in abundance or ornaments or other possessions of an agreeable kind as they do the companionship of persons of the opposite sex. The destroyer, the deity of wind, death, the nether legions, the equine mouth that roves through the ocean, vomiting ceaseless flames of fire, the sharpness of the razor, virulent poison, the snake, and Fire--all these exist in a state of union in women. That eternal Brahman whence the five great elements have sprung into existence, whence the Creator Brahma hath ordained the universe, and whence, indeed, men have sprung, verily from the same eternal source have women sprung into existence. At that time, again, O Narada, when women were created, these faults that I have enumerated were planted in them!'"

 

 

Book 13
Chapter 39

 

 

 

1 [y]
      ime vai mānavā loke strīṣu sajjanty abhīkṣṇaśaḥ
      mohena param āviṣṭā daivādiṣṭena pārthiva
      striyaś ca puruṣeṣv eva pratyakṣaṃ lokasākṣikam
  2 atra me saṃśayas tīvro hṛdi saṃparivartate
      katham āsāṃ narā saṅgaṃ kurvate kurunandana
      striyo vā teṣu rajyante virajyante 'tha vā punaḥ
  3 iti tāḥ puruṣavyāghra kathaṃ śakyāḥ sma rakṣitum
      pramadāḥ puruṣeṇeha tan me vyākhyātum arhasi
  4 etā hi maya māyābhir vañcayantīha mānavān
      na cāsāṃ mucyate kaś cit puruṣo hastam āgataḥ
      gāvo nava tṛṇānīva gṛhṇanty eva navān navān
  5 śambarasya ca yā māyā yā māyā namucer api
      baleḥ kumbhīnaseś caiva sarvās tā yoṣito viduḥ
  6 hasantaṃ prahasanty etā rudantaṃ prarudanti ca
      apriyaṃ priyavākyaiś ca gṛhṇate kālayogataḥ
  7 uśanā veda yac chāstraṃ yac ca veda bṛhaspatiḥ
      strī buddhyā na viśiṣyyete tāḥ sma rakṣyāḥ kathaṃ naraiḥ
  8 anṛtaṃ satyam ity āhuḥ satyaṃ cāpi tathānṛtam
      iti yās tāḥ kathaṃ vīra saṃrakṣyāḥ puruṣair iha
  9 strīṇāṃ buddhyupaniṣkarṣād arthaśāstrāṇi śatruhan
      bṛhaspatiprabhṛtibhir manye sadbhiḥ kṛtāni vai
  10 saṃpūjyamānaḥ puruṣair vikurvanti mano nṛṣu
     apāstāś ca tathā rājan vikurvanti manaḥ striyaḥ
 11 kas tāḥ śakto rakṣituṃ syād iti me saṃśayo mahān
     tan me brūhi mahābāho kurūṇāṃ vaṃśavardhana
 12 yadi śakyā kuruśreṣṭha rakṣā tāsāṃ kathaṃ cana
     kartuṃ vā kṛtapūrvā vā tan me vyākhyātum arhasi

SECTION XXXIX

"Yudhishthira said, 'All men, O king, in this world, are seen to attach themselves to women, overcome by the illusion that is created by the divine Being. Similarly, women too are seen to attach themselves to men. All this is seen taking place everywhere in the world. On this subject a doubt exists in my mind. Why, O delighter of the Kurus, do men (when women are stained with so many faults) still attach themselves to women? Who, again, are those men with whom women are highly pleased and who are they with whom they are displeased? It behoveth thee, O chief of men, to explain to me how men are capable of protecting women? While men take pleasure in women and sport with them, women, it seems, are engaged in deceiving men. Then, again, if a man once falls into their hands, it is difficult for him to escape from them. Like kine ever seeking pastures new women seek new men one after another. That illusion which the Asura Samvara possessed, that illusion which the Asura Namuchi possessed, that illusion which Vali or Kumbbinasi had, the sum total thereof is possessed by women. If man laughs, women laugh. If man weeps, they weep. If the opportunity requires, they receive the man that is disagreeable to them with agreeable words. That science of policy which the preceptor of the Asuras knew, that science of policy which the preceptor of the celestials, Vrihaspati, knew, cannot be regarded to be deeper or more distinguished for subtility than what woman's intelligence naturally brings forth. Verily how can women, therefore, be restrained by men? They make a lie appear
p. 7
as truth, and a truth appear as a lie. They who can do this,--I ask, O hero,--how can they be ruled by persons of the opposite sex? It seems to me that Vrihaspati and other great thinkers, O slayer of foes, evolved the science of policy from observation of the understandings of women. Whether treated by men with respect or with disdain, women are seen to turn the heads and agitate the hearts of men. 1 Living creatures, O thou of mighty arms, are virtuous. Even this is what has been heard by us. (How then, can this be consistent with fact)? For treated with affection and respect or otherwise, women (forming a fair portion of living creatures) are seen to deserve censure for their conduct towards men. 2 This great doubt fills my mind, viz., when their behaviour is such, what man is there that can restrain them within the bounds of righteousness? Do thou explain this to me, O highly blessed scion of Kuru's race! It behoves thee to tell me, O chief of Kuru's race, whether women are truly capable of being restrained within the bonds prescribed by the scriptures or whether any one before our time did really succeed in so restraining them.'"

 

Book 13
Chapter 40

 

 

 1 [bh]
      evam etan mahābāho nātra mithyāsti kiṃ cana
      yathā bravīṣi kauravya nārīmprati janādhipa
  2 atra te vartayiṣyāmi itihāsaṃ purātanam
      yathā rakṣā kṛtā pūrvaṃ vipulena mahātmanā
  3 pramadāś ca yathā sṛṣṭā brahmaṇā bharatarṣabha
      yadarthaṃ tac ca te tāta pravakṣye vasudhādhipa
  4 na hi strībhya paraṃ putra pāpīyaḥ kiṃ cid asti vai
      agnir hi pramadā dīpto māyāś ca mayajā vibho
      kṣura dhārā viṣaṃ sarpo mṛtyur ity ekataḥ striyaḥ
  5 imāḥ prajā mahābāho dhārmikā iti naḥ śrutam
      svayaṃ gacchanti devatvaṃ tato devān iyād bhayam
  6 athābhyagacchan devās te pitāmaham ariṃdama
      nivedya mānasaṃ cāpi tūṣṇīm āsanna vān mukhāḥ
  7 teṣām antargataṃ jñātvā devānāṃ sa pitāmahaḥ
      mānavānāṃ pramohārthaṃ kṛtyā nāryo 'sṛjat prabhuḥ
  8 pūrvasarge tu kaunteya sādhvyo nārya ihābhavan
      asādhvyas tu samutpanna kṛtyā sargāt prajāpateḥ
  9 tābhyaḥ kāmān yathākāmaṃ prādād dhi sa pitāmahaḥ
      tāḥ kāmalubdhāḥ pramadāḥ prāmathnanti narāṃs tadā
  10 krodhaṃ kāmasya deveśaḥ sahāyaṃ cāsṛjat prabhuḥ
     asajjanta prajāḥ sarvāḥ kāmakrodhavaśaṃ gatāḥ
 11 na ca strīṇāṃ kriyā kā cid iti dharmo vyavasthitaḥ
     nirindriyā amantrāś ca striyo 'nṛtam iti śrutiḥ
 12 śayyāsanam alaṃkāram annapānam anāryatām
     durvāg bhāvaṃ ratiṃ caiva dadau strībhyaḥ prajāpatiḥ
 13 na tāsāṃ rakṣaṇaṃ kartuṃ śakyaṃ puṃsā kathaṃ cana
     api viśvakṛtā tāta kutas tu puruṣair iha
 14 vācā vā vadhabandhair vā kleśair vā vividhais tathā
     na śakyā rakṣituṃ nāryas tā hi nityam asaṃyatāḥ
 15 idaṃ tu puruṣavyāghra purastāc chrutavān aham
     yathā rakṣā kṛtā pūrvaṃ vipulena guru striyaḥ
 16 ṛṣir āsīn mahābhāgo deva śarmeti viśrutaḥ
     tasya bhāryā rucir nāma rūpeṇāsadṛśī bhuvi
 17 tasya rūpeṇa saṃmattā devagandharvadānavāḥ
     viśeṣatas tu rājendra vṛtrahā pākaśāsanaḥ
 18 nārīṇāṃ caritajñaś ca deva śarmā mahāmuniḥ
     yathāśakti yathotsāhaṃ bhāryāṃ tām abhyarakṣata
 19 puraṃdaraṃ ca jānīte parastrī kāmacāriṇam
     tasmād yatnena bhāryāyā rakṣaṇaṃ sa cakāra ha
 20 sa kadā cid ṛṣis tāta yajñaṃ kartumanās tadā
     bhārya saṃrakṣaṇaṃ kāryaṃ kathaṃ syād ity acintayat
 21 rakṣā vidhānaṃ manasā sa vicintya mahātapāḥ
     āhūya dayitaṃ śiṣyaṃ vipulaṃ prāha bhārgavam
 22 yajñakāro gamiṣyāmi ruciṃ cemāṃ sureśvaraḥ
     putra prārthayate nityaṃ tāṃ rakṣasva yathābalam
 23 āpramattena te bhāvyaṃ sadā prati puraṃdaram
     sa hi rūpāṇi kurute vividhāni bhṛgūdvaha
 24 ity ukto vipulas tena tapasvī niyatendriyaḥ
     sadaivogra tapā rājann agnyarkasadṛśadyutiḥ
 25 dharmajñaḥ satyavādī ca tatheti pratyabhāṣata
     punaś cedaṃ mahārāja papraccha prathitaṃ gurum
 26 kāni rūpāṇi śakrasya bhavanty āgachato mune
     vapus tejaś ca kīdṛg vai tan me vyākhyātum arhasi
 27 tataḥ sa bhagavāṃs tasmai vipulāya mahātmane
     ācacakṣe yathātattvaṃ māyāṃ śakrasya bhārata
 28 bahu māyaḥ sa viprarṣe balahā pākaśāsanaḥ
     tāṃs tān vikurute bhāvān bahūn atha muhur muhuḥ
 29 kirīṭī vajrabhṛd dhanvī mukuṭī baddhakuṇḍalaḥ
     bhavaty atha muhūrtena caṇḍāla samadarśanaḥ
 30 śikhī jaṭī cīravāsāḥ punar bhavati putraka
     bṛhac charīraś ca punaḥ pīvaro 'tha punaḥ kṛśaḥ
 31 gauraṃ śyāmaṃ ca kṛṣṇaṃ ca varṇaṃ vikurute punaḥ
     virūpo rūpavāṃś caiva yuvā vṛddhas tathaiva ca
 32 prājño jaḍaś ca mūkaś ca hrasvo dīrghas tathaiva ca
     brāhmaṇaḥ kṣatriyaś caiva vaiśyaḥ śūdras tathaiva ca
     pratilomānulomaś ca bhavaty atha śatakratuḥ
 33 śukavāyasa rūpī ca haṃsakokila rūpavān
     siṃhavyāghra gajānāṃ ca rūpaṃ dhārayate punaḥ
 34 daivaṃ daityam atho rājñāṃ vapur dhārayate 'pi ca
     sukṛśo vāyubhagnāṅgaḥ śakunir vikṛtas tathā
 35 catuṣ pād bahurūpaś ca punar bhavati bāliśaḥ
     makṣikā maśakādīnāṃ vapur dhārayate 'pi ca
 36 na śakyam asya grahaṇaṃ kartuṃ vipulakena cit
     api viśvakṛtā tāta yena sṛṣṭam idaṃ jagat
 37 punar antarhitaḥ śakro dṛśyate jñānacakṣuṣā
     vāyubhūtaś ca sa punar devarājo bhavaty uta
 38 evaṃrūpāṇi satataṃ kurute pākaśāsanaḥ
     tasmād vipulayatnena rakṣemāṃ tanumadhyamām
 39 yathā ruciṃ nāvalihed devendro bhṛgusattama
     ṛtāv upahitaṃ nyastaṃ haviḥ śveva durātmavān
 40 evam ākhyāya sa munir yajñakāro 'gamat tadā
     deva śarmā mahābhāgas tato bharatasattama
 41 vipulas tu vacaḥ śrutvā guroś cintāparo 'bhavat
     rakṣāṃ ca paramāṃ cakre devarājān mahābalāt
 42 kiṃ nu śakyaṃ mayā kartuṃ guru dārābhirakṣaṇe
     māyāvī hi surendro 'sau durdharṣaś cāpi vīryavān
 43 nāpidhāyāśramaṃ śakyo rakṣituṃ pākaśāsanaḥ
     uṭajaṃ vā tathā hy asya nānāvidha sarūpatā
 44 vāyurūpeṇa vā śakro guru patnīṃ pradharṣayet
     tasmād imāṃ saṃpraviśya ruciṃ sthāsye 'ham adya vai
 45 atha vā pauruṣeṇeyam aśakyā rakṣituṃ mayā
     bahurūpo hi bhagavāñ śrūyate harivāhanaḥ
 46 so 'haṃ yogabalād enāṃ rakṣiṣye pākaśāsanāt
     gātrāṇi gātrair asyāhaṃ saṃpravekṣye 'bhirakṣitum
 47 yady ucchiṣṭām imāṃ patnīṃ ruciṃ paśyeta me guruḥ
     śapsyaty asaṃśayaṃ kopād divyajñāno mahātapāḥ
 48 na ceyaṃ rakṣituṃ śakyā yathānyā pramadā nṛbhiḥ
     māyāvī hi surendro 'sāv aho prāpto 'smi saṃśayam
 49 avaśya karaṇīyaṃ hi guror iha hi śāsanam
     yadi tv etad ahaṃ kuryām āścaryaṃ syāt kṛtaṃ mayā
 50 yogenānupraviśyeha guru patnyāḥ kalevaram
     nirmuktasya rajorūpān nāparādho bhaven mama
 51 yathā hi śūnyāṃ pathikaḥ sabhām adhyāvaset pathi
     tathādyāvāsayiṣyāmi guru patnyāḥ kalevaram
 52 asaktaḥ padmapatrastho jalabindur yathā calaḥ
     evam eva śarīre 'syā nivatsyāmi samāhitaḥ
 53 ity evaṃ dharmam ālokya veda vedāṃś ca sarvaśaḥ
     tapaś ca vipulaṃ dṛṣṭvā guror ātmana eva ca
 54 iti niścitya manasā rakṣāṃ prati sa bhārgavaḥ
     ātiṣṭhat paramaṃ yatnaṃ yathā tac chṛṇu pārthiva
 55 guru patnīm upāsīno vipulaḥ sa mahātapāḥ
     upāsīnām anindyāṅgīṃ kathābhiḥ samalobhayat
 56 netrābhyāṃ netrayor asyā raśmīn saṃyojya raśmibhiḥ
     viveśa vipulaḥ kāyam ākāśaṃ pavano yathā
 57 lakṣaṇaṃ lakṣaṇenaiva vadanaṃ vadanena ca
     aviceṣṭann atiṣṭhad vai chāyevāntargato muniḥ
 58 tato viṣṭabhya vipulo guru patnyāḥ kalevaram
     uvāsa rakṣaṇe yukto na ca sā tam abudhyata
 59 yaṃ kālaṃ nāgato rājan gurus tasya mahātmanaḥ
     kratuṃ samāpya svagṛhaṃ taṃ kālaṃ so 'bhyarakṣata

 

SECTION XL

"Bhishma said, 'It is even so as thou sayest, O thou of mighty arms. There is nothing untrue in all this that thou sayest, O thou of Kuru's race, on the subject of women. In this connection I shall recite to thee the old history of how in days of yore the high-souled Vipula had succeeded in restraining women within the bounds laid down for them. I shall also tell thee, O king, how women were created by the Grandsire Brahman and the object for which they were created by Him. There is no creature more sinful, O son, than women. Woman is a blazing fire. She is the illusion, O king, that the Daitya Maya created. She is the sharp edge of the razor. She is poison. She is a snake. She is fire. She is, verily, all these united together. It has been heard by us that all persons of the human race are characterised by righteousness, and that they, in course of natural progress and improvement, attain to the status of deities. This circumstance alarmed the deities. They, therefore, O chastiser of foes, assembled together and repaired to the presence of the Grandsire. Informing Him of what was in their minds, they stood silent in his presence, with downcast eyes. The puissant Grand sire having ascertained what was in the hearts of the deities, created women, with the aid of an Atharvan rite. In a former
p. 8
creation, O son of Kunti, women were all virtuous. Those, however, that sprang from this creation by Brahman with the aid of an illusion became sinful. The grandsire bestowed upon them the desire of enjoyment, all kinds of carnal pleasure. Tempted by the desire of enjoyment, they began to pursue persons of the other sex. The puissant lord of the deities created Wrath as the companion of Lust. Persons of the male sex, yielding to the power of Lust and Wrath, sought the companionship of women. Women have no especial acts prescribed for them. Even this is the ordinance that was laid down. The Sruti declares that women are endued with senses the most powerful, that they have no scriptures to follow, and that they are living lies. Beds and seats and ornaments and food and drink and the absence of all that is respectable and righteous, indulgence in disagreeable words, and love of sexual companionship,--these were bestowed by Brahman upon women. Men are quite unable to restrain them within bounds. The Creator himself is incapable of restraining them within the limits that are proper: what need then be said of men? This, O chief of men, I heard in former days, viz., how Vipula had succeeded in protecting his preceptor's spouse in ancient times. There was in days of yore a highly blessed Rishi of the name of Devasarman of great celebrity. He had a wife, Ruchi by name, who was unequalled on earth for beauty. Her loveliness intoxicated every beholder among the deities and Gandharvas and Danavas. The chastiser of Paka, viz., Indra, the slayer of Vritra, O monarch, was in particular enamoured of her and coveted her person. The great ascetic Devasarman was fully cognisant of the disposition of women. He, therefore, to the best of his power and energy, protected her (from every kind of evil influence). The Rishi knew that Indra was restrained by no scruples in the matter of seeking the companionship of other people's wives. It was for this reason that he used to protect his spouse, putting forth all his power. Once on a time, O son, the Rishi became desirous of performing a sacrifice. He began to think of how (during his own absence from home) his wife could be protected. Endued with high ascetic merit, he at last hit upon the course he should adopt. Summoning his favourite disciple whose name was Vipula and who was of Bhrigu's race, he said as follows:
"Devasarman said, 'I shall leave home (for a while) in order to perform a sacrifice. The chief of the celestials always covets this Ruchi of mine. Do thou, during my absence, protect her, putting forth all thy might! Thou shalt pass thy time heedfully in view of Purandara. O foremost one of Bhrigu's race, that Indra assumes various disguises.'
Bhishma continued, 'Thus addressed by his preceptor, the ascetic Vipula with senses under control, always engaged in severe penances, possessed of the splendour, O king, of fire or the sun conversant with all the duties of righteousness, and ever truthful in speech, answered him, saying, 'So be it.' Once more, however, as his preceptor was about to set out Vipula asked him in these words.'
"Vipula said, Tell me, O Muni, what forms does Sakra assume when he
p. 9
presents himself. Of what kind is his body and what is his energy? It behoveth thee to say all this to me.'
"Bhishma continued, 'The illustrious Rishi then truly described unto the high-souled Vipula all the illusions of Sakra, O Bharata.'
"Devasarman said, 'The puissant chastiser of Paka, O regenerate Rishi, is full of illusion. Every moment he assumes those forms that he chooses. Sometimes he wears a diadem and holds the thunderbolt. Sometimes armed with the thunderbolt and wearing a crown on his head, he adorns himself with ear-rings, in a moment he transforms himself into the shape and aspect of Chandala. Sometimes, he appears with coronal locks on his head: soon again, O son, he shows himself with matted locks, his person clad the while in rags. Sometimes, he assumes a goodly and gigantic frame. The next moment he transforms himself into one of emaciated limbs, and dressed in rags. Sometimes he becomes fair, sometimes darkish, sometimes dark of complexion. Sometimes he becomes ugly and sometimes as possessed of great comeliness of person. Sometimes he shows himself as young and sometimes as old Sometimes he appears as a Brahmana, sometimes as a Kshatriya, sometimes as a Vaisya, and sometimes as a Sudra. Verily, he of a hundred sacrifices appears at times as a person born of impure order, that is as the son of a superior father by an inferior mother or of an inferior father by a superior mother. Sometimes he appears as a parrot, sometimes as a crow, sometimes as a swan, and sometimes as a cuckoo. He assumes the forms also of a lion, a tiger, or an elephant. Sometimes he shows himself as a god, sometimes as a Daitya, and sometimes he assumes the guise of a king. Sometimes he appears as fat and plump. Sometimes as one whose limbs have been broken by the action of disordered wind in the system, sometimes as a bird, and sometimes as one of exceedingly ugly features. Sometimes he appears as a quadruped. Capable of assuming any form, he sometimes appears as an idiot destitute of all intelligence. He assumes also the forms of flies and gnats. O Vipula, no one can make him out in consequence of these innumerable disguises that he is capable of assuming. The very Creator of the universe is not equal to that feat. He makes himself invisible when he chooses. He is incapable of being seen except with the eye of knowledge. The chief of the celestials sometimes transforms himself into the wind. The chastiser of Paka always assumes these disguises. Do thou, therefore, O Vipula, protect this slender-waisted spouse of mine with great care. O foremost one of Bhrigu's race, do thou take every care for seeing that the chief of the celestials may not defile this spouse of mine like a wretched dog licking the Havi kept in view of a sacrifice. Having said these words, the highly-blessed Muni, viz., Devasarman, intend upon performing a sacrifice, set out from his abode, O chief of the Bharatas. Hearing these words of his preceptor, Vipula began to think, 'I shall certainly protect this lady in every respect from the puissant chief of the celestials. But what should be the means? What can I do in this matter of protecting the wife of my preceptor? The chief of the celestials is endued with large powers of illusion.
p. 10
[paragraph continues] Possessed of great energy, he is difficult of being resisted. Indra cannot be kept out by enclosing this retreat of ours or fencing this yard, since he is capable of assuming innumerable forms. Assuming the form of the wind, the chief of the celestials may assault the spouse of my preceptor. The best course, therefore, for me, would be to enter (by Yoga-power) the body of this lady and remain there. By putting forth my prowess I shall not be able to protect the lady, for the puissant chastiser of Paka, it has been heard by me, is capable of assuming any form he likes. I shall, therefore, protect this one from Indra by my Yoga-power. For carrying out my object I shall with my body enter the body of this lady. If my preceptor, coming back, beholds his spouse defiled, he will, without doubt, curse me through wrath, for endued with great ascetic merit, he is possessed of spiritual vision. This lady is incapable of being protected in the way in which other women are protected by men, since the chief of the celestials is endued with large powers of illusion. Alas, the situation in which I find myself is very critical. The behest of my preceptor should certainly be obeyed by me. If, therefore, I protect her by my Yoga-power, the feat will be regarded by all as a wonderful one. By my Yoga-power, therefore, I shall enter the body of my preceptor's lady. I shall stay within her and yet not touch her person, like a drop of water on a lotus-leaf which lies on it and yet does not drench it at all. If I be free from the taint of passion, I cannot incur any fault by doing what I wish to do. As a traveller, in course of his sojourn, takes up his residence (for a while) in any empty mansion he finds, I shall, after the same manner, reside this day within the body of my preceptor's lady Verily, with mind rapt up in Yoga, I shall dwell today in this lady's body! Giving his best consideration to these points of righteousness, thinking of all the Vedas and their branches, and with eye directed to the large measure of penances which his preceptor had and which he himself also was possessed of, and having settled in his mind, with a view only to protect the lady, to enter her person by Yoga-power. Vipula of Bhrigu's race took great care (for accomplishing his purpose). Listen now to me, O monarch, as I recite to thee what he did. Endued with great penances, Vipula sat himself down by the side of his preceptor's spouse as she of faultless features was sitting in her cottage, Vipula then began to discourse to her bringing her over to the cause of righteousness and truth. Directing his eyes then to hers and uniting the rays of light that emanated from her organs of vision with those that issued from his, Vipula (in his subtile form) entered the lady's body even as the element of wind enters that of ether of space. Penetrating her eyes with his eyes and her face with his face, Vipula stayed, without moving, within her invisibly, like her shadow. Restraining every part of the lady's body, Vipula continued to dwell within her, intent on protecting her from Indra. The lady herself knew nothing of this. It was in this way, O monarch, that Vipula continued to protect the lady till the time of his high-souled preceptor's coming back after accomplishing the sacrifice which he had gone out to perform.'"

 

Book 13
Chapter 41

 

 

 

 1 [bh]
      tataḥ kadā cid devendro divyarūpavapur dharaḥ
      idam antaram ity evaṃ tato 'bhyāgād athāśramam
  2 rūpam apratimaṃ kṛtvā lobhanīyaṃ janādhipa
      darśanīyatamo bhūtvā praviveśa tam āśramam
  3 sa dadarśa tam āsīnaṃ vipulasya kalevaram
      niśceṣṭaṃ stabdhanayanaṃ yathā lekhya gataṃ tathā
  4 ruciṃ ca rucirāpāṅgīṃ pīnaśroṇipayodharām
      padmapatra viśālākṣīṃ saṃpūrṇendu nibhānanām
  5 sā tam ālokya sahasā pratyutthātum iyeṣa ha
      rūpeṇa vismitā ko 'sīty atha vaktum ihecchatī
  6 utthātu kāmāpi satī vyatiṣṭhad vipulena sā
      nigṛhītā manuṣyendra na śaśāka viceṣṭitum
  7 tām ābabhāṣe devendra sāmnā paramavalguṇā
      tvadartham āgataṃ viddhi devendraṃ māṃ śucismite
  8 kliśyamānam anaṅgena tvat saṃkalpodbhavena vai
      tatparyāpnuhi māṃ subhru purā kālo 'tivartate
  9 tam evaṃ vādinaṃ śakraṃ śuśrāva vipulo muniḥ
      guru patnyāḥ śarīrastho dadarśa ca surādhipam
  10 na śaśāka ca sā rājan pratyutthātum aninditā
     vaktuṃ ca nāśakad rājan viṣṭabdhā vipulena sā
 11 ākāraṃ guru patnyās tu vijñāya sa bhṛgūdvahaḥ
     nijagrāha mahātejā yogena balavat prabho
     babandha yogabandhaiś ca tasyāḥ sarvendriyāṇi saḥ
 12 tāṃ nirvikārāṃ dṛṣṭvā tu punar eva śacīpatiḥ
     uvāca vrīḍito rājaṃs tāṃ yogabalamohitām
 13 ehy ehīti tataḥ sā taṃ prativaktum iyeṣa ca
     sa tāṃ vācaṃ guroḥ patnyā vipulaḥ paryavartayat
 14 bhoḥ kim āgamane kṛtyam iti tasyāś ca niḥsṛtā
     vakrāc chaśāṅka pratimād vāṇī saṃskārabhūṣitā
 15 vrīḍitā sā tu tad vākyam uktvā paravaśā tadā
     puraṃdaraś ca saṃtrasto babhūva vimanās tadā
 16 sa tad vaikṛtam ālakṣya devarājo viśāṃ pate
     avaikṣata sahasrākṣas tadā divyena cakṣuṣā
 17 dadarśa ca muniṃ tasyāḥ śarīrāntara gocaram
     pratibimbam ivādarśe guru patnyāḥ śarīragam
 18 sa taṃ ghoreṇa tapasā yuktaṃ dṛṣṭvā puraṃdaraḥ
     prāvepata susaṃptrastaḥ śāpabhītas tadā vibho
 19 vimucya guru patnīṃ tu vipulaḥ sumahātapāḥ
     svaṃ kalevaram āviśya śakraṃ bhītam athābravīt
 20 ajitendriya pāpātman kāmākmaka puraṃdara
     naciraṃ pūjayiṣyanti devās tvāṃ mānuṣās tathā
 21 kiṃ nu tad vismṛtaṃ śakra na tan manasi te sthitam
     gautamenāsi yan mukto bhagāṅka paricihnitaḥ
 22 jāne tvāṃ bāliśamatim akṛtātmānam asthiram
     mayeyaṃ rakṣyate mūḍha gaccha pāpayathā gatam
 23 nāhaṃ tvām adya mūḍhātman daheyaṃ hi svatejasā
     kṛpāyamāṇas tu na te dagdhum icchāmi vāsava
 24 sa ca ghoratapā dhīmān gurur me pāpacetasam
     dṛṣṭvā tvāṃ nirdahed adya krodhadīptena cakṣuṣā
 25 naivaṃ tu śakra kartavyaṃ punar mānyāś ca te dvijāḥ
     mā gamaḥ sa sutāmātyo 'tyayaṃ brahmabalārditaḥ
 26 amaro 'smīti yad buddhim etām āsthāya vartase
     māvamaṃsthā na tapasām asādhyaṃ nāma kiṃ cana
 27 tac chrutvā vacanaṃ śakro vipulasya mahātmanaḥ
     akiṃ cid uktvā vrīḍitas tatraivāntaradhīyata
 28 muhūrtayāte śakre tu deva śarmā mahātapāḥ
     kṛtvā yajñaṃ yathākāmam ājagāma svam āśramam
 29 āgate 'tha gurau rājan vipulaḥ priyakarmakṛt
     rakṣitāṃ gurave bhāryāṃ nyavedayad aninditām
 30 abhivādya ca śāntātmā sa guruṃ guruvatsalaḥ
     vipulaḥ paryupātiṣṭhad yathāpūrvam aśaṅkitaḥ
 31 viśrāntāya tatas tasmai sahāsīnāya bhāryayā
     nivedayām āsa tadā vipulaḥ śakra karma tat
 32 tac chrutvā sa munis tuṣṭo vipulasya pratāpavān
     babhūva śīlavṛttābhyāṃ tapasā niyamena ca
 33 vipulasya gurau vṛttiṃ bhaktim ātmani ca prabhuḥ
     dharme ca sthiratāṃ dṛṣṭvā sādhu sādhv ity uvāca ha
 34 pratinandya ca dharmātmā śiṣyaṃ dharmaparāyaṇam
     vareṇac chandayām āsa sa tasmād guruvatsalaḥ
     anujñātaś ca guruṇā cacārānuttamaṃ tapaḥ
 35 tathaiva deva śarmāpi sabhāryaḥ sa mahātapāḥ
     nirbhayo balavṛtraghnāc cacāra vijane vane

 

SECTION XLI

'Bhishma said, One day the chief of the celestials assuming a form of celestial beauty, came to the retreat of the Rishi, thinking that the opportunity he had been expecting had at last come. Verily, O king, having assumed a form unrivalled for comeliness and exceedingly tempting to women and highly agreeable to look at, Indra entered the ascetic's asylum. He saw the body of Vipula staying in a sitting posture, immovable as a stake, and with eyes destitute of vision, like a picture drawn on the canvas. And he saw also that Ruchi was seated there, adorned with eyes whose ends were extremely beautiful, possessed of full and rotund hips, and having a deep and swelling bosom. Her eyes were large and expansive like the petals of the lotus, and her face was as beautiful and sweet as the moon at full. Seeing Indra come in that guise, the lady wished to rise up and offer him a welcome. Her wonder having been excited at the unrivalled beauty of form which the person possessed, she very much wished to ask him as to who he was. Although, however, she wished to rise up and offer him a welcome, yet her limbs having been restrained by Vipula who was dwelling within her, she failed, O king, to do what she wished. In fact, she was unable to move from the place where she sat. The chief of the celestials then addressed her in agreeable words uttered with a sweet voice. Indeed, he said, 'O thou of sweet smiles, know that I am Indra, arrived here for thy sake! Know, O sweet lady, that I am afflicted by the deity of desire provoked by thoughts of thee! O thou of beautiful brows, I have come to thy presence. Time wears off.' 1 These words that Indra spoke were heard by the ascetic Vipula. Remaining within the body of his preceptor's wife, he saw everything that occurred. The lady of faultless beauty, though she heard what Indra said, was, however, unable to rise up for welcoming or honouring the chief of the celestials. Her senses restrained by Vipula, she was unable to utter a word in reply. That scion of Bhrigu's race, of mighty energy, judging from the indications afforded by the body of his preceptor's wife that she was not unwilling to receive Indra with kindness, restrained her limbs and senses all the more effectually, O king, by his Yoga-powers. With Yoga-bonds he bound up all her senses. Beholding her seated without any indication of agitation on her person, the lord of Sachi, abashed a little, once more addressed that lady who was stupefied by the Yoga-powers of her husband's disciple, in these words, 'Come, come, O sweet lady!' Then the lady endeavoured to answer him. Vipula, however restrained the words that she intended to utter. The words, therefore, that actually escaped her lips (under the influence of Vipula) were. 'What is the reason of thy coming hither?' These words adorned with grammatical refinements, issued out of her mouth that was as beautiful as the moon. 2
p. 12
[paragraph continues] Subject to the influence of another, she uttered these words, but became rather ashamed for uttering them. Hearing her, Purandara became exceedingly cheerless. Observing that awkward result, the chief of the celestials, O monarch, adorned with a thousand eyes saw every thing with his spiritual eye. He then beheld the ascetic staying within the body of the lady. Indeed, the ascetic remained within the body of his preceptor's wife like an image or reflection on a mirror. Beholding the ascetic endued with the terrible might of penances, Purandara, O monarch, fearing the Rishi's curse, trembled in fright. Vipula then, possessed of high ascetic might, left the body of his preceptor's wife and returned to his own body that was lying near. He then addressed the terrified Indra in the following words:
"Vipula said, 'O wicked-souled Purandara, O thou of sinful mind, O wretch that hast no control over thy senses, neither the deities nor human beings will worship thee for any length of time! Hast thou forgotten it. O Sakra,--does it not still dwell in thy remembrance,--that Gautama had cursed thee in consequence of which thy body became disfigured with a thousand sex-marks, which, owing to the Rishi's compassion, were afterwards changed into organs of vision? I know that thou art of an exceedingly foolish understanding, that thy soul is uncleansed, and that thou art of an exceedingly unstable mind! O fool, know that this lady is being protected by me. O sinful wretch, go back to that place whence thou tamest. O thou of foolish soul, I do not consume thee today into ashes with my energy. Verily, I am filled with compassion for thee. It is for this that I do not, O Vasava, wish to burn thee. My preceptor, endued with great intelligence, is possessed of terrible might. With eyes blazing with wrath, he would, if he saw thee, have burnt thy sinful self today. Thou shouldst not, O Sakra, do like this again. The Brahmanas should be regarded by thee. See that thou dost not, with thy sons and counsellors, meet with destruction, afflicted by the might of the Brahmanas. Thou thinkest that thou art an immortal and that, therefore, art at liberty to proceed in this way. Do not, however, disregard the Brahmanas. Know that there is nothing unattainable by penance.'
"Bhishma continued, 'Hearing these words of the high-souled Vipula, Sakra without saying anything, and overwhelmed with shame, made himself invisible. A moment after he had gone away, Devasarman of high ascetic merit, having accomplished the sacrifice he had intended to perform, came back to his own asylum. When his preceptor came back, Vipula, who had done an agreeable deed, gave, unto him his wife of faultless beauty whom he had successfully protected against the machinations of Indra. Of tranquil soul and full of reverence for his preceptor, Vipula respectfully saluted him and stood in his presence with a fearless heart. After his preceptor had rested a while and when he was seated with his wife on the same seat, Vipula represented unto him everything that Sakra had done. Hearing these words of Vipula, that foremost of Munis, endued with great prowess, became highly gratified with him for his
p. 13
conduct and disposition, his penances, and his observances. Observing Vipula's conduct towards himself--his preceptor--and his devotion also, and noting his steadiness in virtue, the puissant Devasarman exclaimed, "Excellent, excellent!' The righteous-souled Devasarman, receiving his virtuous disciple with a sincere welcome, honoured him with a boon. Indeed, Vipula, steady in virtue obtained from his preceptor the boon that he would never swerve or fall away from righteousness. Dismissed by his preceptor he left his abode and practised the most severe austerities. Devasarman also, of severe penances, with his spouse, began from that day to live in those solitary woods, perfectly fearless of him who had slain Vala and Vritra.'"

 

 

Book 13
Chapter 42

 

 

 

1 [bh]
      vipulas tv akarot tīvraṃ tapaḥ kṛtvā guror vacaḥ
      tapo yuktam athātmānam amanyata ca vīryavān
  2 sa tena karmaṇā spardhan pṛthivīṃ pṛthivīpate
      cacāra gatabhīḥ prīto labdhakīrtir varo nṛṣu
  3 ubhau lokau jitau cāpi tathaivāmanyata prabhuḥ
      karmaṇā tena kauravya tapasā vipulena ca
  4 atha kāle vyatikrānte kasmiṃś cit kurunandana
      rucyā bhaginyā dānaṃ vai babhūva dhanadhānyavat
  5 etasmin eva kāle tu divyā kā cid varāṅganā
      bibhratī paramaṃ rūpaṃ jagāmātha vihāyasā
  6 tasyāḥ śarīrāt puṣpāṇi patitāni mahītale
      tasyāśramasyāvidūre divyagandhāni bhārata
  7 tāny agṛhṇāt tato rājan rucir nalinalocanā
      tadā nimantrakas tasyā aṅgebhyaḥ kṣipram āgamat
  8 tasyā hi bhaginī tāta jyeṣṭhā nāmnā prabhāvatī
      bhāryā citrarathasyātha babhūvāṅgeśvarasya vai
  9 pinahya tāni puṣpāṇi keśeṣu varavarṇinī
      āmantritā tato 'gacchad rucir aṅgapater gṛhān
  10 puṣpāṇi tāni dṛṣṭvātha tadāṅgendra varāṅganā
     bhaginīṃ codayām āsa puṣpārthe cārulocanā
 11 sā bhartre sarvam ācaṣṭa ruciḥ surucirānanā
     bhaginyā bhāṣitaṃ sarvam ṛśis tac cābhyanandata
 12 tato vipulam ānāyya deva śarmā mahātapāḥ
     puṣpārthe codayām āsa gaccha gaccheti bhārata
 13 vipulas tu guror vākyam avicārya mahātapāḥ
     sa tathety abravīd rājaṃs taṃ ca deśaṃ jagāma ha
 14 yasmin deśe tu tāny āsan patitāni nabhastalāt
     amlānāny api tatrāsan kusumāny aparāṇy api
 15 tataḥ sa tāni jagrāha divyāni rucirāṇica
     prāptāni svena tapasā divyagandhāni bhārata
 16 saṃprāpya tāni prītātmā guror vacanakārakaḥ
     tato jagāma tūrṇaṃ ca campāṃ campakamālinīm
 17 sa vane vijane tāta dadarśa mithunaṃ nṛṇām
     cakravat parivartantaṃ gṛhītvā pāṇinā karam
 18 tatraikas tūrṇam agamat tat pade parivartayan
     ekas tu na tathā rājaṃś cakratuḥ kalahaṃ tataḥ
 19 tvaṃ śīghraṃ gacchasīty eko 'bravīn neti tathāparaḥ
     neti neti ca tau tāta parasparam athocatuḥ
 20 tayor vispardhator evaṃ śapatho 'yam abhūt tadā
     manasoddiśya vipulaṃ tato vākyam athocatuḥ
 21 āvayor anṛtaṃ prāha yas tasyātha dvijasya vai
     vipulasya pare loke yā gatiḥ sā bhaved iti
 22 etac chrutvā tu vipulo viṣaṇṇavadano 'bhavat
     evaṃ tīvratapāś cāhaṃ kaṣṭaś cāyaṃ parigrahaḥ
 23 mithunasyāsya kiṃ me syāt kṛtaṃ pāpaṃ yato gatiḥ
     aniṣṭā sarvabhūtānāṃ kīrtitānena me 'dya vai
 24 evaṃ saṃcintayann eva vipulo rājasattama
     avāṅmukho nyastaśirā dadhyau duṣkṛtam ātmanaḥ
 25 tataḥ ṣaḍ anyān puruṣān akṣaiḥ kāñcanarājataiḥ
     apaśyad dīvyamānān vai lobhaharṣānvitāṃs tathā
 26 kurvataḥ śapathaṃ taṃ vai yaḥ kṛto mithunena vai
     vipulaṃ vai samuddhiśya te 'pi vākyam athābruvan
 27 yo lobham āsthāyāsmākaṃ viṣamaṃ kartum utsahet
     vipulasya pare loke yā gatis tām avāpnuyāt
 28 etac chrutvā tu vipulo nāpaśyad dharmasaṃkaram
     janmaprabhṛti kauravya kṛtapūrvam athātmanaḥ
 29 sa pradadhyau tadā rājann agnāv agnir ivāhitaḥ
     dahyamānena manasā śāpaṃ śrutvā tathāvidham
 30 tasya cintayatas tāta bahvyo dinaniśā yayuḥ
     idam āsīn manasi ca rucyā rakṣaṇakāritam
 31 lakṣaṇaṃ lakṣaṇenaiva vadanaṃ vadanena ca
     vidhāya na mayā coktaṃ satyam etad guros tadā
 32 etad ātmani kauravya duṣkṛtaṃ vipulas tadā
     amanyata mahābhāga tathā tac ca na saṃśayaḥ
 33 sa campāṃ nagarīm etya puṣpāṇi gurave dadau
     pūjayām āsa ca guruṃ vidhivat sa gurupriyaḥ

 

SECTION XLII

"Bhishma said, 'Having accomplished his preceptor's behest, Vipula practised the most severe penances. Possessed of great energy, he at last regarded himself as endued with sufficient ascetic merit, Priding himself upon the feat he had achieved, he wandered fearlessly and contentedly over the earth, O monarch, regarded by all as one possessed of great fame for what he had done. The puissant Bhargava regarded that he had conquered both the worlds by that feat of his as also by his severe penances. After some time had passed away, O delighter of the Kurus, the occasion came for a ceremony of gifts to take place with respect to the sister of Ruchi. Abundant wealth and corn were to be given away in it. 1 Meanwhile, a certain celestial damsel endued with great beauty, was journeying through the skies. From her body as she coursed through the welkin, some flowers dropped down on the earth. Those flowers possessed of celestial fragrance fell on a spot not far from the retreat of Ruchi's husband. As the flowers lay scattered on the ground, they were picked up by Ruchi of beautiful eyes. Soon after an invitation came to Ruchi from the country of the Angas. The sister, referred to above, of Ruchi, named Prabhavati, was the spouse of Chitraratha, the ruler of the Angas. Ruchi, of very superior complexion, having attached those flowers to her hair, went to the palace of the king of the Angas in answer to the invitation she had received. Beholding those flowers on her hair the queen of the Angas, possessed of beautiful eyes, urged her sister to obtain some for her. Ruchi, of beautiful face, speedily informed her husband of that request of her sister. The Rishi accepted the prayer of his sister-in-law.
p. 14
[paragraph continues] Summoning Vipula into his presence Devasarman of severe penances commanded his disciple to bring him some flowers of the same kind, saying, 'Go, go!' Accepting without hesitation the behest of his preceptor, the great ascetic Vipula, O king, answered, 'So be it!' and then proceeded to that spot whence the lady Ruchi had picked up the flowers that were coveted by her sister. Arrived at that spot where the flowers (picked up by Ruchi) had fallen from the welkin, Vipula saw some others still lying scattered. They were all as fresh as if they had been newly plucked from the plants whereon they had grown. None of them had drooped in the least. He took up those celestial flowers of great beauty. Possessed of celestial fragrance, O Bharata, Vipula got them there as the result of his severe penances. The accomplisher of his preceptor's behest, having obtained them, he felt great delight and set out speedily for the city of Champa adorned with festoons of Champaka flowers. As he proceeded, he saw on his way a human couple moving in a circle hand in hand. One of them made a rapid step and thereby destroyed the cadence of the movement. For this reason, O king, a dispute arose between them. Indeed, one of them charged the other, saying, 'Thou hast made a quicker step!' The other answered, 'No, verily', as each maintained his own opinion obstinately, each, O king, asserted what the other denied, and denied what the other asserted. While thus disputing with each other with great assurance, an oath was then heard among them. Indeed, each of them suddenly named Vipula in what they uttered. The oath each of them took was even this, 'That one amongst us two who speaketh falsely, shall in the next world, meet with the end which will be the regenerate Vipula's!' Hearing these words of theirs, Vipula's face became very cheerless. He began to reflect, saying unto himself, 'I have undergone severe penances. The dispute between this couple is hot. To me, again, it is painful. What is the sin of which I have been guilty that both these persons should refer to my end in the next world as the most painful one among those reserved for all creatures?' Thinking in this strain, Vipula, O best of monarchs, hung down his head, and with a cheerless mind began to recollect what sin he had done. Proceeding a little way he beheld six other men playing with dice made of gold and silver. Engaged in play, those individuals seemed to him to be so excited that the hair on their bodies stood on end. They also (upon a dispute having arisen among them) were heard by Vipula to take the same oath that he had already heard the first couple to take. Indeed, their words had reference in the same way to Vipula, 'He amongst us who, led by cupidity, will act in an improper way, shall meet with that end which is reserved for Vipula in the next world!' Hearing these words, however, Vipula, although he strove earnestly to recollect failed to remember any transgression of his from even his earliest years, O thou of Kuru's race. Verily he began to burn like a fire placed in the midst of another fire. Hearing that curse, his mind burnt with grief. In this state of anxiety a long time elapsed. At last he recollected the manner in which he had acted in protecting his preceptor's wife from the
p. 15
machinations of Indra. 'I had penetrated the body of that lady, placing limb within limb, face within face, Although I had acted in this way, I did not yet tell my preceptor the truth!' Even this was the transgression. O thou of Kuru's race which Vipula recollected in himself. Indeed, O blessed monarch, without doubt that was the transgression which he had actually committed. Coming to the city of Champa, he gave the flowers to his preceptor. Devoted to superiors and seniors, he worshipped his preceptor in due form.'"

 

 

Book 13
Chapter 43

 

 

 

 

1 [bh]
      tam āgatam abhiprekṣya śiṣyaṃ vākyam athābravīt
      deva śarmā mahātejā yat tac chṛṇu narādhipa
  2 [d]
      kiṃ te vipuladṛṣṭaṃ vai tasminn adhya mahāvane
      te tvā jānanti nipuṇa ātmā ca rucir eva ca
  3 [v]
      brahmarṣe mithunaṃ kiṃ tat ke ca te puruṣā vibho
      ye māṃ jānanti tattvena tāṃś ca me vaktum arhasi
  4 [d]
      yad vai tan mithunaṃ brahmann ahorātraṃ hi viddhi tat
      cakravat parivarteta tat te jānāti duṣkṛtam
  5 ye ca te puruṣā vipra akṣair dīvyanti hṛṣṭavat
      ṛtūṃs tān abhijānīhi te te jānanti duṣkṛtam
  6 na māṃ kaś cid vijānīta iti kṛtvā na viśvaset
      naro rahasi pāpātmā pāpakaṃ karma vai dvija
  7 kurvāṇaṃ hi naraṃ karma pāpaṃ rahasi sarvadā
      paśyanti ṛtavaś cāpi tathā dinaniśe 'py uta
  8 te tvāṃ harṣasmitaṃ dṛṣṭvā guroḥ karmānivedakam
      smārayantas tathā prāhus te yathā śrutavān bhavān
  9 ahorātraṃ vijānāti ṛtavaś cāpi nityaśaḥ
      puruṣe pāpakaṃ karma śubhaṃ vā śubhakarmaṇaḥ
  10 tat tvayā mama yat karma vyabhicārād bhayātmakam
     nākhyātam iti jānantas te tvām āhus tathā dvija
 11 te caiva hi bhaveyus te lokāḥ pāpakṛto yathā
     kṛtvā nācakṣate karma mama yac ca tvayā kṛtam
 12 tathā śakyā ca durvṛttā rakṣituṃ pramadā dvija
     na ca tvaṃ kṛtavān kiṃ cid āgaḥ prīto 'smi tena te
 13 yadi tv ahaṃ tvā durvṛttam adrākṣaṃ dvijasattama
     śapeyaṃ tvām ahaṃ krodhān na me 'trāsti vicāraṇā
 14 sajjanti puruṣe nāryaḥ puṃsāṃ so 'rthaś ca puṣkalaḥ
     anyathā rakṣataḥ śāpo 'bhaviṣyat te gatiś ca sā
 15 rakṣitā sā tvayā putra mama cāpi niveditā
     ahaṃ te prītimāṃs tāta svasti svargaṃ gamiṣyasi
 16 [bh]
     ity uktvā vipulaṃ prīto deva śarmā mahān ṛṣiḥ
     mumoda svargam āsthāya saha bhāryaḥ sa śiṣyakaḥ
 17 idam ākhyātavāṃś cāpi mamākhyānaṃ mahāmuniḥ
     mārkaṇḍeyaḥ purā rājan gaṅgākūle kathāntare
 18 tasmād bravīmi pārtha tvā striyaḥ sarvāḥ sadaiva ca
     ubhayaṃ dṛśyate tāsusatataṃ sādhv asādhu ca
 19 striyaḥ sādhvyo mahābhāgāḥ saṃmatā lokamātaraḥ
     dhārayanti mahīṃ rājann imāṃ sa vanakānanām
 20 asādhvyaś cāpi durvṛttāḥ kulaghnyaḥ pāpaniścayāḥ
     vijñeyā lakṣaṇair duṣṭaiḥ svagātrasahajair nṛpa
 21 evam etāsu rakṣā vai śakyā kartuṃ mahātmabhiḥ
     anyathā rājaśārdūla na śakyā rakṣituṃ striyaḥ
 22 etā hi manujavyāghratīṣkṇās tīkṣṇaparākramāḥ
     nāsām asti priyo nāma maithune saṃgame nṛbhiḥ
 23 etāḥ kṛtyāś ca kāryāś ca kṛtāś ca bharatarṣabha
     na caikasminn ramanty etāḥ puruṣe pāṇḍunandana
 24 nāsu sneho nṛbhiḥ kāryas tathaiverṣyā janeśvara
     khedam āsthāya bhuñjīta dharmam āsthāya caiva hi
 25 vihanyetānyathā kurvan naraḥ kauravanandana
     sarvathā rājaśārdūla yuktiḥ sarvatra pūjyate
 26 tenaikena tu rakṣā vai vipulena kṛtā striyāḥ
     nānyaḥ śakto nṛloke 'smin rakṣituṃ nṛpa yoṣitaḥ

SECTION XLIII

"Bhishma said, 'Beholding his disciple returned from his mission, Devasarman of great energy addressed him in words which I shall recite to thee O king!'
"Davasarman said, 'What hast thou seen, O Vipula, in course of thy progress, O disciple, through the great forest' 'They whom thou hast seen knew thee, O Vipula. I, as also my spouse Ruchi, know how thou hadst acted in the matter of protecting Ruchi.'
"Vipula said, 'O regenerate Rishi, who are those two whom I first saw? Who also are those other six whom I saw subsequently? All of them know me: who, indeed, are they to whom thou alludest in thy speech to me?'
"Devasarman said, The first couple, O regenerate one, whom thou sawest, are Day and Night. They are ceaselessly moving like a circle. Both of them know the transgression of which thou hast been guilty, those other men (six in number) whom, O learned Brahmana, thou sawest playing cheerfully at dice, are the six Seasons. They also are acquainted with thy transgressions. Having committed a sin in secrecy, no sinful man should cherish the assuring thought that his transgression is known only to himself and not to any one else. When a man perpetrates a sinful deed in secret, the Seasons as also Day and Night behold it always. Those regions that are reserved for the sinful shall be thine (for what thou hast done) What thou hadst done thou didst not tell me. That thy sin was not known to any one, was thy belief, and this conviction had filled thee with joy. Thou didst not inform the preceptor of the whole truth, choosing to hide from him a material portion. The Seasons, and Day and Night, whom thou hast heard speak in that strain, thought it proper to remind thee of thy transgression. Day and Night and the Seasons are ever conversant of all the good and the bad deeds that are in a man. They spoke to thee in that way, O regenerate one, because they have full knowledge of what thou hadst done but which thou hadst not the courage to inform me of, fearing thou hadst done wrong. For this reason those regions that are reserved for the sinful will be thine as much. Thou didst not tell me what
p. 16
thou hadst done. Thou weft fully capable, O regenerate one, of protecting my spouse whose disposition by nature, is sinful. In doing what thou didst, thou didst not commit any sin. I was, for this, gratified with thee! O best of Brahmanas, if I had known thee to have acted wickedly, I would without hesitation, have cursed thee. Women become united with men. Such union is very desirable with men. Thou hadst, however, protected my wife in a different spirit. If thou hadst acted otherwise, a curse would have been uttered upon thee. Even this is what I think. Thou hadst O son, protected my spouse. The manner in which thou didst it hath now become known to me as if thou hadst thyself informed me of it. I have, O son, become gratified with thee. Relieved of all anxiety, thou shalt go to heaven!' Having said these words unto Vipula, the great Rishi Devasarman, ascended to heaven with his wife and his disciple and began to pass his time there in great happiness. In course of conversation, O king, on a former occasion, the great ascetic Markandeya had narrated to me this history on the banks of the Ganga. I, therefore, recite to thee. Women should always be protected by thee (from temptations and opportunities of every kind). Amongst them both kinds are to be seen, that is, those that are virtuous and those that are not so. Those women that are virtuous are highly blessed. They are the mothers of the universe (for they it is that cherish all creatures on every side). They, it is, O king, that uphold the earth with all her waters and forests. Those women that are sinful, that are of wicked behaviour, that are the destroyers of their races, and that are wedded to sinful resolves, are capable of being ascertained by indications, expressive of the evil that is in them, which appear, O king, on their bodies. It is even thus that high-souled persons are capable of protecting women. They cannot, O tiger among kings, be protected in any other way. Women, O chief of men, are fierce. They are endued with fierce prowess. They have none whom they love or like so much as they that have sexual congress with them. Women are like those (Atharvan) incantations that are destructive of life. Even after they have consented to live with one, they are prepared to abandon him for entering into engagements with others. They are never satisfied with one person of the opposite sex, O son of Pandu! Men should feel no affection for them. Nor should they entertain any jealousy on account of them, O king! having a regard only for the considerations of virtue, men should enjoy their society, not with enthusiasm and attachment but with reluctance and absence of attachment. By acting otherwise, a man is sure to meet with destruction, O delighter of the Kurus. Reason is respected at all times and under all circumstances. Only one man, viz., Vipula, had succeeded in protecting woman. There is none else, O king, in the three worlds who is capable of protecting women.'"

 

 

Book 13
Chapter 44

 

 

1 [y]
      yan mūlaṃ sarvadharmāṇāṃ prajanasya gṛhasya ca
      pitṛdevātithīnāṃ ca tan me brūhi pitāmaha
  2 [bh]
      ayaṃ hi sarvadharmāṇāṃ dharmaś cintyatamo mataḥ
      kīdṛśāya pradeyā syāt kanyeti vasudhādhipa
  3 śīlavṛtte samājñāya vidyāṃ yoniṃ ca karma ca
      adbhir eva pradātavyā kanyā guṇavate vare
      brāhmaṇānāṃ satām eṣa dharmo nityaṃ yudhiṣṭhira
  4 āvāhyam āvahed evaṃ yo dadyād anukūlataḥ
      śiṣṭānāṃ kṣatriyāṇāṃ ca dharma eṣa sanātanaḥ
  5 ātmābhipretam utsṛjya kanyābhipreta eva yaḥ
      abhipretā ca yā yasya tasmai deyā yudhiṣṭhira
      gāndharvam iti taṃ dharmaṃ prāhur dharmavido janāḥ
  6 dhanena bahunā krītvā saṃpralobhya ca bāndhavān
      asurāṇāṃ nṛpaitaṃ vai dharmam āhur manīṣiṇaḥ
  7 hatvā chittvā ca śīrṣāṇi rudatāṃ rudatīṃ gṛhāt
      prasahya haraṇaṃ tāta rākṣasaṃ dharmalakṣaṇam
  8 pañcānāṃ tu trayo dharmyā dvāv adharmyau yudhiṣṭhira
      paiśāca āsuraś caiva na kartavyau kathaṃ cana
  9 brāhmaḥ kṣātro 'tha gāndharva ete dharmyā nararṣabha
      pṛthag vā yadi vā miśrāḥ kartavyā nātra saṃśayaḥ
  10 tisro bhāryā brāhmaṇasya dve bhārye kṣatriyasya tu
     vaiśyaḥ svajātiṃ vindeta tāsv apatyaṃ samaṃ bhavet
 11 brāhmaṇī tu bhavej jyeṣṭhā kṣatriyā kṣatriyasya tu
     ratyartham api śūdrā syān nety āhur apare janāḥ
 12 apatyajanma śūdrāyāṃ na praśaṃsanti sādhavaḥ
     śūdrāyāṃ janayan vipraḥ prāyaścittī vidhīyate
 13 triṃśadvarṣo daśavarṣāṃ bhāryāṃ vindeta nagnikām
     ekaviṃśativarṣo vā sapta varṣām avāpnuyāt
 14 yasyās tu na bhaved bhrātā pitā vā bharatarṣabha
     nopayaccheta tāṃ jātu putrikā dharmiṇī hi sā
 15 trīṇi varṣāṇy udīkṣeta kanyā ṛtumatī satī
     caturthe tv atha saṃprāpte svayaṃ bhārtāram arjayet
 16 prajano hīyate tasyā pratiś ca bharatarṣabha
     ato 'nyathā vartamānā bhaved vācyā prajāpateḥ
 17 asapiṇḍā ca yā mātur asagotrā ca yā pituḥ
     ity etām anugaccheta taṃ dharmaṃ manur abravīt
 18 [y]
     śulkam anyena dattaṃ syād dadānīty āha cāparaḥ
     balād anyaḥ prabhāṣeta dhanam anyaḥ pradarśayet
 19 pāṇigrahītā tv anyaḥ syāt kasya kanyāpitāmaha
     tattvaṃ jijñāsamānānāṃ cakṣur bhavatu no bhavān
 20 [bh]
     yat kiṃ cit karma mānuṣyaṃ saṃsthānāya prakṛṣyate
     mantravan mantritaṃ tasya mṛṣāvādas tu pātakaḥ
 21 bhāryā patyṛtvig ācāryāḥ śiṣyopādhyāya eva ca
     mṛṣokte daṇḍam arhanti nety āhur apare janāḥ
 22 na hy akāmena saṃvādaṃ manur evaṃ praśaṃsati
     ayaśasyam adharmyaṃ ca yan mṛṣā dharmakopanam
 23 naikānta doṣa ekasmiṃs tad dānaṃ nopalabhyate
     dharmato yāṃ prayacchanti yāṃ ca krīṇanti bhārata
 24 bandhubhiḥ samanujñāto mantrahomau prayojayet
     tathā sidhyanti te mantrā nādattāyāḥ kathaṃ cana
 25 yas tv atra mantrasamayo bhāryā patyor mithaḥ kṛtaḥ
     tam evāhur garīyāṃsaṃ yaś cāsau jñātibhiḥ kṛtaḥ
 26 devadattāṃ patir bhāryāṃ vetti dharmasya śāsanāt
     sā daivīṃ mānuṣīṃ vācam anṛtāṃ paryudasyati
 27 [y]
     kanyāyāṃ prāptaśulkāyāṃ jyāyāṃś ced āvrajed varaḥ
     dharmakāmārtha saṃpanno vācyam atrānṛtaṃ na vā
 28 tasminn ubhayato doṣe kurvañ śreyaḥ samācaret
     ayaṃ naḥ sarvadharmāṇāṃ dharmaś cintyatamo mataḥ
 29 tattvaṃ jijñāsamānānāṃ cakṣur bhavatu no bhavān
     tad etat sarvam ācakṣva na hi tṛpyāmi kathyatām
 30 [by]
     na vai niṣṭhā karaṃ śulkaṃ jñātvāsīt tena nāhṛtam
     na hi śulka parāḥ santaḥ kanyāṃ dadati karhi cit
 31 anyair guṇair upetaṃ tu śulkaṃ yācanti bāndhavāḥ
     alaṃkṛtvā vahasveti yo dadyād anukūlataḥ
 32 tac ca tāṃ ca dadāty eva na śulkaṃ vikrayo na saḥ
     pratigṛhya bhaved deyam eṣa dharmaḥ sanātanaḥ
 33 dāsyāmi bhavate kanyām iti pūrvaṃ na bhāṣitam
     ye caivāhur ye ca nāhur ye cāvaśyaṃ vadanty uta
 34 tasmād ā grahaṇāt pāṇer yācayanti parasparam
     kanyā varaḥ purā datto marudbhir iti naḥ śrutam
 35 nāniṣṭāya pradātavyā kanyā ity ṛṣicoditam
     tan mūlaṃ kāmamūlasya prajanasyeti me matiḥ
 36 samīkṣya ca bahūn doṣān saṃvāsād vidviṣāṇayoḥ
     yathā niṣṭhā karaṃ śulkaṃ na jātv āsīt tathā śṛṇu
 37 ahaṃ vicitravīryāya dve kanye samudāvaham
     jitvā ca māgadhān sarvān kāśīn atha ca kosalān
     gṛhītapāṇir ekāsīt prāptaśulkāparābhavat
 38 pāṇau gṛhītā tatraiva visṛjyā iti me pitā
     abravīd itarāṃ kanyām āvahat sa tu kauravaḥ
 39 apy anyām anupapraccha śaṅkamānaḥ putur vacaḥ
     atīva hy asya dharmepsā pitur me 'bhyadhikābhavat
 40 tato 'ham abruvaṃ rājann ācārepsur idaṃ vacaḥ
     ācāraṃ tattvato vettum icchāmīti punaḥ punaḥ
 41 tato mayaivam ukte tu vākye dharmabhṛtāṃ varaḥ
     pitā mama mahārāja bāhlīko vākyam abravīt
 42 yadi vaḥ śulkato niṣṭhā na pāṇigrahaṇaṃ tathā
     lājāntaram upāsīta prāptaśulkā patiṃ vṛtam
 43 na hi dharmavidaḥ prāhuḥ pramāṇaṃ vākyataḥ smṛtam
     yeṣāṃ vai śulkato niṣṭhā na pāṇigrahaṇāt tathā
 44 prasiddhaṃ bhāṣitaṃ dāne teṣāṃ pratyasanaṃ punaḥ
     ya manyante krayaṃ śulkaṃ na te dharmavido janāḥ
 45 na caitabhya pradātavyā na voḍhavyā tathāvidhā
     na hy eva bhāryā kretavyā na vikreyā kathaṃ cana
 46 ye ca krīṇanti dāsīvad ye ca vikrīṇate janāḥ
     bhavet teṣāṃ tathā niṣṭhā lubdhānāṃ pāpacetasām
 47 asmin dharme satyavantaṃ paryapṛcchanta vai janāḥ
     kanyāyāḥ prāptaśulkāyāḥ śulkadaḥ praśamaṃ gataḥ
 48 pāṇigrahītā cānyaḥ syād atra no dharmasaṃśayaḥ
     tan naś chindhi mahāprājña tvaṃ hi vai prājñasaṃmataḥ
     tattvaṃ vijñāsamānānāṃ cakṣur bhavatu no bhavān
 49 tān evaṃ bruvataḥ sarvān satyavān vākyam abravīt
     yatreṣṭaṃ tatra deyā syān nātra kāryā vicāraṇā
     kurvate jīvato 'py evaṃ mṛte naivāsti saṃśayaḥ
 50 devaraṃ praviśet kanyā tapyed vāpi mahat tapaḥ
     tam evānuvratā bhūtvā pāṇigrāhasya nāma sā
 51 likhanty eva tu keṣāṃ cid apareṣāṃ śanair api
     iti ye saṃvadanty atra ta etaṃ niścayaṃ viduḥ
 52 tat pāṇigrahaṇāt pūrvam uttaraṃ yatra vartate
     sarvamaṅgala mantraṃ vai mṛṣāvādas tu pātakaḥ
 53 pāṇigrahaṇa mantrāṇāṃ niṣṭhā syāt saptame pade
     pāṇigrāhasya bhāryā syād yasya cādbhiḥ pradīyate
 54 anukūlām anuvaṃśāṃ bhrātrā dattām upāgnikām
     parikramya yathānyāyaṃ bhāryāṃ vinded dvijottamaḥ

 

SECTION XLIV

"Yudhishthira said, "Tell me of that, O grandsire, which is the root of all duties, which is the root of kinsmen, of home, of the Pitris and of guests. I think this should be regarded as the foremost of all duties, (viz., the marriage of one's daughter). Tell me, however, O king, upon what sort of a person should one bestow one's daughter?'
"Bhishma said, 'Having enquired into the conduct and disposition of the person, his learning and acquirements, his birth, and his acts, good people should then bestow their daughter upon accomplished bridegrooms. All righteous Brahmanas, O Yudhishthira, act in this way (in the matter of the bestowal of their daughters). This is known as the Brahma marriage, O Yudhishthira! Selecting an eligible bridegroom, the father of the girl should cause him to marry his daughter, having, by presents of diverse kinds, induced the bridegroom to that act. This form of marriage constitutes the eternal practice of all good Kshatriyas. When the father of the girl', disregarding his own wishes, bestows his daughter upon a person whom the daughter likes and who reciprocates the girl's sentiments, the form of marriage, O Yudhishthira, is called Gandharva by those that are conversant with the Vedas. The wise have said this, O king, to be the practice of the Asuras, viz., wedding a girl after purchasing her at a high cost and after gratifying the cupidity of her kinsmen. Slaying and cutting off the heads of weeping kinsmen, the bridegroom sometimes forcibly takes away the girl he would wed. Such wedding, O son, is called by the name of Rakshasa. Of these five (the Brahma, the Kshatra, the Gandharva, the Asura, and the Rakshasa), three are righteous, O Yudhishthira, and two are unrighteous. The Paisacha and the Asura forms should never be resorted to. 1 The Brahma, Kshatra, and Gandharva forms are righteous, O prince of men! Pure or mixed, these forms should be resorted to, without doubt. A Brahmana can take three wives. A Kshatriya can take two wives. As regards the Vaisya, he should take a wife from only his own order. The children born of these wives should all be regarded as equal. 2 Of the three wives of a Brahmana, she taken from his own order should be regarded as the foremost. Similarly, of the two wives permitted to the Kshatriya, she taken from his own order should be regarded as superior. Some say that persons belonging to the three higher orders may
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take, only for purposes of enjoyment (and not for those of virtue), wives from the lowest or the Sudra order. Others, however, forbid the practice.
The righteous condemn the practice of begetting issue upon Sudra women. A Brahmana, by begetting children upon a Sudra woman, incurs the liability of performing an expiation. A person of thirty years of age should wed a girl of ten years of age called a Nagnika. 1 Or, a person of one and twenty years of age should wed a girl of seven years of age. That girl who has no brother nor father should not be wed, O chief of Bharata's race, for she may be intended as Putrika of her sire. 2 After the appearance of puberty, the girl (if not married) should wait for three years. On the fourth year, she should look for a husband herself (without waiting any longer for her kinsmen to select one for her). The offspring of such a girl do not lose their respectability, nor does union with such a girl become disgraceful. If, instead of selecting a husband for herself, she acts otherwise, she incurs the reproach of Prajapati herself. One should wed that girl who is not a Sapinda of one's mother or of the same Gotra with one's father. Even this is the usage (consistent with the sacred law) which Manu has declared.' 3
"Yudhishthira said, 'Desirous of marriage someone actually gives a dower to the girl's kinsmen; someone says, the girl's kinsmen consenting promises to give a dower; someone says, 'I shall abduct the girl by force;' someone simply displays his wealth (to the girl's kinsmen, intending to offer a portion thereof as dower for her); someone, again, actually takes the hand of the girl with rites of wedding. I ask thee, O grandsire, whose wife does the girl actually become? Unto its that are desirous of knowing the truth, thou art the eye with which to behold.'
"Bhishma said, 'Whatever acts of men have been approved or settled in consultation by the wise, are seen to be productive of good. False speech, however, is always sinful. 4 The girl himself that becomes wife, the sons
p. 19
born of her, the Ritwiks and preceptors and disciples and Upadhyayas present at the marriage all become liable to expiation if the girl bestow her hand upon a person other than he whom she had promised to wed. Some are of opinion that no expiation is necessary for such conduct. Manu does not applaud the practice of a girl living with a person whom she does not like. 1 Living as wife with a person whom she does not like, leads to disgrace and sin. No one incurs much sin in any of these cases that follow. In forcibly abducting for marriage a girl that is bestowed upon the abductor by the girl's kinsmen, with due rites, as also a girl for whom dower has been paid and accepted, there is no great sin. Upon the girl's kinsmen having expressed their consent, Mantras and Homa should be resorted to. Such Mantras truly accomplish their purpose. Mantras and Homa recited and performed in the case of a girl that has not been bestowed by her kinsmen, do not accomplish their purpose. The engagement made by the kinsmen of a girl is, no doubt, binding and sacred. But the engagement that is entered into by the wedder and wedded, with the aid of Mantras, is very much more so (for it is this engagement that really creates the relationship of husband and wife). According to the dictates of the scriptures, the husband should regard his wife as an acquisition due to his own acts of a previous life or to what has been ordained by God. One, therefore, incurs no reproach by accepting for wife a girl that had been promised to another by her kinsmen or for whom dower had been accepted by them from another.'
"Yudhishthira said, 'When after the receipt of dower for a girl, the girl's sire sees a more eligible person present himself for her hand,--one, that is who is endued with the aggregate of Three in judicious proportions, does the girl's sire incur reproach by rejecting the person from whom dower had been received in favour of him that is more eligible? In such a case either alternative seems to be fraught with fault, for to discard the person to whom the girl has been promised can never be honourable, while to reject the person that is more eligible can never be good (considering the solemn obligation there is of bestowing one's daughter on the most eligible person). I ask, how should the sire conduct himself so that he might be said to do that which is beneficial? To us, of all duties this seems to demand the utmost measure of deliberation. We are desirous of ascertaining the truth. Thou, indeed, art our eyes! Do thou explain this to us. I am never satiated with listening to thee!'
'Bhishma said, 'The gift of the dower does not cause the status of wife
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to attach to the girl. This is well-known to the person paying it. He pays it simply as the price of the girl. Then again they that are good never bestow their daughters, led by the dowers that others may offer. When the person desirous of wedding happens to be endued with such qualities as do not go down with the girl's kinsmen, it is then that kinsmen demand dower from him. That person, however, who won over by another's accomplishments, addresses him, saying, 'Do thou wed my girl, adorning her with proper ornaments of gold and gems,'--and that person who complies with this request, cannot be said to demand dower or give it, for such a transaction is not really a sale. The bestowal of a daughter upon acceptance of what may strictly be regarded as gifts (of affection or love) is the eternal practice. In matters of marriage some fathers say, 'I shall not bestow my daughter upon such and such a person;' some say, 'I shall bestow my daughter upon such a one.'--Some again say with vehemence, 'I must bestow my daughter upon such an individual.' These declarations do not amount to actual marriage. People are seen to solicit one another for the hands of maidens (and promise and retreat). Till the hand is actually taken with due rites, marriage cannot be said to take place. It has been beard by us that' even this was the boon granted to men in days of old by the Maruts in respect of maidens 1. The Rishis have laid the command upon all men that maidens should never be bestowed upon persons unless the latter happen to be most fit or eligible. The daughter is the root of desire and of descendants of the collateral line. Even this is what I think. 2 The practice has been known to human beings from a long time,--the practice, of sale and purchase of the daughter. In consequence of such familiarity with the practice, thou mayst be able, upon careful examination, to find innumerable faults in it. The gift or acceptance of dower alone could not be regarded as creating the status of husband and wife. Listen to what I say on this head.
"Formerly, having defeated all the Magadhas, the Kasis, and the Kosalas, I brought away by force two maidens for Vichitravirya. One of those two maidens was wedded with due rites. The other maiden was not formally wedded on the ground that she was one for whom dowry had been paid in the form of valour. My uncle of Kuru's race, viz., king Valhika, said that the maiden so brought away and not wedded with due rites should be set free. That maiden, therefore, was recommended to Vichitravirya for being married by him according to due rites. Doubting my father's words I repaired to others for asking their opinion. I thought that my sire was exceedingly punctilious in matters of morality. I then went to my sire himself, O king, and addressed him these words from
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desire of knowing something about the practices of righteous people in respect of marriage, 'I desire, O sire, to know what in truth the practices are of righteous people.' I repeated the expression of my wish several times, so great was my eagerness and curiosity. After I had uttered those words, that foremost of righteous men, viz., my sire, Valhika answered me, saying, 'If in your opinion the status of husband and wife be taken to attach on account of the gift and acceptance of dowry and not from the actual taking of the maiden's hand with due rites, the father of the maiden (by permitting his daughter to go away with the giver of the dowry) would so himself to be the follower of a creed other than that which is derivable from the ordinary scriptures. Even this is what the accepted scriptures declare. Persons conversant with morality and duty do not allow that their words are at all authoritative who say that the status of husband and wife arises from the gift and acceptance of dowry, and not from the actual taking of the hand with due rites. The saying is well-known that the status of husband and wife is created by actual bestowal of the daughter by the sire (and her acceptance by the husband with due rites). The status of wife cannot attach to maidens through sale and purchase. They who regard such status to be due to sale and the gift of dowry are persons that are certainly unacquainted with the scriptures. No one should bestow his daughter upon such persons. In fact, they are not men to whom one may marry his daughter. A wife should never be purchased. Nor should a father sell his daughter. Only those persons of sinful soul who are possessed, besides, by cupidity, and who sell and purchase female slaves for making serving women, regard the status of wife as capable of arising from the gift and acceptance of a dowry. On this subject some people on one occasion had asked prince Satyavat the following question, 'If the giver of a dowry unto the kinsmen of a maiden happens to die before marriage, can another person take the hand of that maiden in marriage? We have doubts on this matter. Do thou remove these doubts of ours, for thou art endued with great wisdom and art honoured by the wise. Be thou the organ of vision unto ourselves that are desirous of learning the truth.' Prince Satyavat answered saying, 'The kinsmen of the maiden should bestow her upon him whom they consider eligible. There need be no scruples in this. The righteous act in this way without taking note of the giver of the dower even if he be alive; while, as regards the giver that is dead, there is not the slightest doubt. Some say that the virgin wife or widow,--one, that is, whose marriage has not been consummated with her husband by actual sexual congress in consequence of his absence or death,--may be allowed to unite herself with her husband's younger brother or such other relation. The husband dying before such consummation, the virgin-widow may either surrender herself to her husband's younger brother or betake herself to the practice of penances. In the opinion of some, the younger brother of the husband or such other relation may thus use the unused wife or widow, though others maintain that such practice, notwithstanding
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its prevalence, springs from desire instead of being a scriptural ordinance. They that say so are clearly of opinion that the father of a maiden has the right to bestow her upon any eligible person, disregarding the dowry previously given by another and accepted by himself. If after the hand of a maiden has been promised all the initial rites before marriage be performed, the maiden may still be bestowed upon a person other than the one unto whom she had been promised. Only the giver incurs the sin of falsehood: so far, however, as the status of wife is concerned, no injury can occur thereto. The Mantras in respect of marriage accomplish their object of bringing about the indissoluble union of marriage at the seventh step. The maiden becomes the wife of him unto whom the gift is actually made with water. 1 The gift of maidens should be made in the following way. The wise know it for certain. A superior Brahmana should wed a maiden that is not unwilling, that belongs to a family equal to his own in purity or status, and that is given away by her brother. Such a girl should be wed in the presence of fire, with due rites, causing her, amongst other things, to circumambulate for the usual number of times."

17:1 It would be curious to see how the commentator Nilakantha seeks to include within these five the eight forms of marriage mentioned by Manu. The fact is, such parts of the Mahabharata are unquestionably more ancient than Manu. The mention of Manu is either an instance of interpolation or there must have been an older Manu upon whose work the Manu we know has been based. The Asura and the Rakshasa forms are unequivocally condemned. Yet the commentator seeks to make out that the Rakshasa form is open to the Kshatriyas. The fact is, the Rakshasa was sometimes called the Paisacha. The distinction between those two forms was certainly of later origin.
17:2 Thus, there was no difference, in status, in ancient times, between children born of a Brahmana, a Kshatriya or a Vaisya mother. The difference of status was of later origin.
18:1 Nagnika is said to be one who wears a single piece of cloth. A girl in whom the signs of puberty have not appeared does not require more than a single piece of cloth to cover her. The mention of Nagnika, the commentator thinks, is due to an interdiction about wedding a girl of even ten years in whom signs of puberty have appeared.
18:2 When a father happens to have an only daughter, he frequently bestows her in marriage upon some eligible youth on the understanding that the son born of her shall be the son, for purposes of both Sraddha rites and inheritance, not of the husband begetting him but of the girl's father. Such a contract would be valid whether expressed or not at the time of marriage. The mere wish of the girl's father, unexpressed at the time of marriage, would convert the son into a son not of the father who begets him but of the father of the girl herself. A daughter reserved for such a purpose is said to be a putrikadharmini or 'invested with the character of a son.' To wed such a girl was not honourable. It was in effect an abandonment of the fruits of marriage. Even if dead at the time of marriage, still if the father had, while living, cherished such a wish, that would convert the girl into a putrikadharmini. The repugnance to wedding girls without father and brothers exists to this day.
18:3 For understanding the meanings of Sapinda and Sagotra see any work on Hindu law civil or canonical.
18:4 These verses are exceedingly terse. The commentator explains that what is intended is that under the third and fourth circumstances the giver of the girl incurs no sin; under p. 19 the second, the bestower of the girl (upon a person other than he unto whom a promise had been made) incurs fault. The status of wife, however, cannot attach simply in consequence of the promise to bestow upon the promiser of the dower. The relationship of husband and wife arises from actual wedding. For all that, when the kinsmen meet and say, with due rites, 'This girl is this one's wife,' the marriage becomes complete. Only the giver incurs sin by not giving her to the promised person.
19:1 Hence, having promised to wed such a one, she is at liberty to give him over and wed another whom she likes.
20:1 In consequence of that boon no one incurs sin by retracting promises of bestowing daughters upon others in view of more eligible husbands.
20:2 Hence, no one should bestow his daughter upon a person that is not eligible, for the offspring of such marriage can never be good and such a marriage can never make the daughter's sire or kinsmen happy.
22:1 One of the most important rites of marriage is the ceremony of circumambulation. The girl is now borne around the bride-groom by her kinsmen. Formerly, she used to walk herself. All gifts, again, are made with water. The fact is, when a thing is given away, the giver, uttering the formula, sprinkles a drop of water upon it with a blade of Kusa grass.

 

 

Book 13
Chapter 45

 

 

 

1 [y]
      kanyāyāḥ prāptaśulkāyāḥ patiś cen nāsti kaś cana
      tatra kā pratipattiḥ syāt tan me brūhi pitāmaha
  2 [bh]
      yā putrakasyāpy arikthasya pratipat sā tadā bhavet
  3 atha cet sāharec chulkaṃ krītā śulka pradasya sā
      tasyārthe 'patyam īheta yena nyāyena śaknuyāt
  4 na tasyā mantravat kāryaṃ kaś cit kurvīta kiṃ cana
  5 svayaṃ vṛteti sāvitrī pitrā vai pratyapadyata
      tat tasyānye praśaṃsanti dharmajñā netare janāḥ
  6 etat tu nāpare cakrur na pare jātu sādhavaḥ
      sādhūnāṃ punar ācāro garīyo dharmalakṣaṇam
  7 asminn eva prakaraṇe sukratur vākyam abravīt
      naptā videharājasya janakasya mahātmanaḥ
  8 asad ācarite mārge kathaṃ syād anukīrtanam
      anupraśnaḥ saṃśayo vā satām etad upālabhet
  9 asad eva hi dharmasya pramādo dharma āsuraḥ
      nānuśuśruma jātv etām imāṃ pūrveṣu janmasu
  10 bhāryā patyor hi saṃbandha strīpuṃsos tulya eva saḥ
     ratiḥ sādhāraṇo dharma iti cāha sa pārthivaḥ
 11 [y]
     atha kena pramāṇena puṃsām ādīyate dhanam
     putravad dhi pitus tasya kanyā bhavitum arhati
 12 [bh]
     yathaivātmā tathā putraḥ putreṇa duhitā samā
     tasyām ātmani tiṣṭhantyāṃ katham anyo dhanaṃ haret
 13 mātuś ca yautakaṃ yat syāt kumārī bhāga eva saḥ
     dauhitra eva vā riktham aputrasya pitur haret
 14 dadāti hi sa piṇḍaṃ vai pitur mātāmahasya ca
     putra dauhitrayor neha viśeṣo dharmataḥ smṛtaḥ
 15 anyatra jātayā sā hi prajayā putra īhate
     duhitānyatra jātena putreṇāpi viśiṣyate
 16 dauhitrakeṇa dharmeṇa nātra paśyāmi kāraṇam
     vikrītāsu ca ye putrā bhavanti pitur eva te
 17 asūyavas tv adharmiṣṭhāḥ parasvādāyinaḥ śaṭhāḥ
     āsurād adhisaṃbhūtā dharmād viṣamavṛttayaḥ
 18 atra gāthā yamodgītāḥ kīrtayanti purā vidaḥ
     dharmajñā dharmaśāstreṣu nibaddhā dharmasetuṣu
 19 yo manuṣyaḥ kvakaṃ putraṃ vikrīya dhanam icchati
     kanyāṃ vā jīvitārthāya yaḥ śulkena prayacchati
 20 saptāvare mahāghore niraye kālasāhvaye
     svedaṃ mūtraṃ purīṣaṃ ca tasmin preta upāśnute
 21 ārṣe gomithunaṃ śulkaṃ ke cid āhur mṛṣaiva tat
     alpaṃ vā bahu vā rājan vikrayas tāvad eva saḥ
 22 yady apy ācaritaḥ kaiś cin naiṣa dharmaḥ kathaṃ cana
     anyeṣām api dṛśyante lobhataḥ saṃpravṛttayaḥ
 23 vaśyāṃ kumārīṃ vihitāṃ ye ca tām upabhuñjate
     ete pāpasya kartāras tamasy andhe 'tha śerate
 24 anyo 'py atha na vikreyo manuṣyaḥ kiṃ punaḥ prajāḥ
     adharmamūlair hi dhanair na tair artho 'sti kaś cana

 

SECTION XLV

"Yudhishthira said, 'If a person, after having given dowry for a maiden, goes away, how should the maiden's father or other kinsmen who are competent to bestow her, act? Do tell me this, O grandsire!'
"Bhishma said, 'Such a maiden, if she happens to be the daughter of a sonless and rich father, should be maintained by the father (in view of the return of him who has given the dowry). Indeed, if the father does not return the dowry unto the kinsmen of the giver, the maiden should be regarded as belonging to the giver of the dowry. She may even raise offspring for the giver (during his absence) by any of those means that are laid down in the scriptures. No person, however, can be competent to wed her according to due rites. Commanded by her sire, the princess Savitri had in days of old chosen a husband and united herself with him. This act of hers is applauded by some; but others conversant with the scriptures, condemn it. Others that are righteous have not acted in this way. Others hold that the conduct of the righteous should ever be regarded as
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the foremost evidence of duty or morality. 1 Upon this subject Sukratu, the grandson of the high-souled Janaka, the ruler of the Videhas, has declared the following opinion. There is the well-known declaration of the scriptures that women are incompetent to enjoy freedom at any period of their life. If this were not the path trodden by the righteous, how could this scriptural declaration exist? As regards the righteous, therefore, how can there be any question or doubt in respect of this matter? How can people condemn that declaration by choosing to conduct themselves otherwise? The unrighteous dereliction of eternal usage is regarded as the practice of the Asuras. Such practice we never hear of in the conduct of the ancients 2 the relationship of husband and wife is very subtile (having reference to the acquisition of destiny, and, therefore, capable of being understood with the aid of only the inspired declarations in scriptures). It is different from the natural relationship of male and female which consists only in the desire for sexual pleasure. This also was said by the king alluded to of Janaka's race.' 3
"Yudhishthira said, 'Upon what authority is the wealth of men inherited (by others when they happen to have daughters)? In respect of her sire the daughter should be regarded the same as the son.'
"Bhishma said, 'The son is even as one's own self, and the daughter is like unto the son. How, therefore, can another take the wealth when one lives in one's own self in the form of one's daughter? Whatever wealth is termed the Yautuka property of the mother, forms the portion of the maiden daughter. If the maternal grandfather happens to die without leaving sons, the daughter's son should inherit it. The daughter's son offers pindas to his own father and the father of his mother. Hence, in accordance with considerations of justice, there is no difference between the son and the daughter's son. When a person has got only a daughter and she has been invested by him with the status of a son, if he then happens to have a son, such a son (instead of taking all the wealth of his sire) shares the inheritance with the daughter. 4 When, again, a person has got a daughter and she has been invested by him with the status of a son, if he then happens to take a son by adoption or purchase then the daughter is held to be superior to such a son (for she takes three shares of her father's wealth, the son's share being limited to only the remaining two). In the
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following case I do not see any reason why the status of a daughter's son should attach to the sons of one's daughter. The case is that of the daughter who has been sold by her sire. The sons born of a daughter that has been sold by her sire for actual price, belong exclusively to their father (even if he do not beget them himself but obtain them according to the rules laid down in the scriptures for the raising of issue through the agency of others). Such sons can never belong, even as daughter's sons, to their maternal grandfather in consequence of his having sold their mother for a price and lost all his rights in or to her by that act. 1 Such sons, again, become full of malice, unrighteous in conduct, the misappropriators of other people's wealth, and endued with deceit and cunning. Having sprung from that sinful form of marriage called Asura, the issue becomes wicked in conduct. Persons acquainted with the histories of olden times, conversant with duties, devoted to the scriptures and firm in maintaining the restraints therein laid down, recite in this connection some metrical lines sung in days of yore by Yama. Even this is what Yama had sung. That man who acquires wealth by selling his own son, or who bestows his daughter after accepting a dower for his own livelihood, has to sink in seven terrible hells one after another, known by the name of Kalasutra. There that wretch has to feed upon sweat and urine and stools during the whole time. In that form of marriage which is called Arsha, the person who weds has to give a bull and a cow and the father of the maiden accepts the gift. Some characterise this gift as a dowry (or price), while some are of opinion that it should not be regarded in that light. The true opinion, however, is that a gift for such a purpose, be it of small value or large, should, O king, be regarded as dowry or price, and the bestowal of the daughter under such circumstances should be viewed as a sale. Notwithstanding the fact of its having been practised by a few persons it can never be taken as the eternal usage. Other forms of marriage are seen, practised by men, such as marrying girls after abducting them by force from amidst their kinsmen. Those persons who have sexual intercourse with a maiden, after reducing her to subjection by force, are regarded as perpetrators of sin. They have to sink in darkest hell. 2 Even a human being with whom one has no relationship of blood should not form the subject of sale. What need then be said of one's own issue? With the wealth that is acquired by doing sinful deeds, no action leading to merit can be performed.'"

23:1 Hence, what Savitri did at the bidding of her sire could not be against the course of duty or morality. The Burdwan translator has misunderstood the second line of this verse, while K.P. Singha has quietly dropped it.
23:2 Dharmasya refers to the true or correct or eternal Aryan usage, Pradanam is khandanam, from da, to cut The sense is that the grant of liberty to women is an Asura practice.
23:3 Hence, no one should wed, led by desire alone. Nor should the maiden be permitted to choose for herself. She may be guided in her choice by improper considerations connected with only carnal pleasure.
23:4 The property is divided into five parts, two of which are taken by the daughter under such circumstances and three by the son.
24:1 I expand the verse for making it intelligible, by setting forth the reasons urged by Hindu lawyers and noticed by the commentator.
24:2 Valatah vasyam implies only those whose consent is obtained by force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna abducting Subhadra, are excluded from this denunciation.