srimahabharat - (Book 14 ) Aswamedha Parva - chapters 46 to 60

great Epic Sree Mahabharatam:

The Mahabharata

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

Aswamedha Parva

Book 14 

Book 14
Chapter 46

 1 [br]
      evam etena mārgeṇa pūrvoktena yathāvidhi
      adhītavān yathāśakti tathaiva brahmacaryavān
  2 svadharmanirato vidvān sarvendriyayato muniḥ
      guroḥ priyahite yuktaḥ satyadharmaparaḥ śuciḥ
  3 guruṇā samanujñāto bhuñjītānnam akutsayan
      haviṣya bhaikṣya bhuk cāpi sthānāsana vihāravān
  4 dvikālam agniṃ juhvānaḥ śucir bhūtvā samāhitaḥ
      dhārayīta sadā daṇḍaṃ bailvaṃ pālāśam eva vā
  5 kṣaumaṃ kārpāsikaṃ vāpi mṛgājinam athāpi vā
      sarvaṃ kāṣāyaraktaṃ syād vāso vāpi dvijasya ha
  6 mekhalā ca bhaven mauñjī jaṭī nityodakas tathā
      yajñopavītī svādhyāyī alupta niyatavrataḥ
  7 pūtābhiś ca tathaivādbhiḥ sadā daivatatarpaṇam
      bhāvena niyataḥ kurvan brahma cārī praśasyate
  8 evaṃ yukto jayet svargam ūrdhvaretāḥ samāhitaḥ
      na saṃsarati jātīṣu paramaṃ sthānam āśritaḥ
  9 saṃskṛtaḥ sarvasaṃskārais tathaiva brahmacaryavān
      grāmān niṣkramya cāraṇyaṃ muniḥ pravrajito vaset
  10 carma valkalasaṃvītaḥ svayaṃ prātar upaspṛśet
     araṇyagocaro nityaṃ na grāmaṃ praviśet punaḥ
 11 arcayann atithīn kāle dadyāc cāpi pratiśrayam
     phalapatrāvarair mūlaiḥ śyāmākena ca vartayan
 12 pravṛttam udakaṃ vāyuṃ sarvaṃ vāneyam ā tṛṇāt
     prāśnīyād ānupūrvyeṇa yathā dīkṣam atandritaḥ
 13 ā mūlabhala bhikṣābhir arced atithim āgatam
     yad bhakṣaḥ syāt tato dadyād bhikṣāṃ nityam atandritaḥ
 14 devatātithipūrvaṃ ca sadā bhuñjīta vāgyataḥ
     askandita manāś caiva laghvāśī devatāśrayaḥ
 15 dānto maitraḥ kṣamā yuktaḥ keśaśmaśruca dhārayan
     juhvan svādhyāyaśīlaś ca satyadharmaparāyaṇaḥ
 16 tyaktadehaḥ sadā dakṣo vananityaḥ samāhitaḥ
     evaṃ yukto jayet svargaṃ vāna prastho jitendriyaḥ
 17 gṛhastho brahmacārī ca vānaprastho 'tha vā punaḥ
     ya icchen mokṣam āsthātum uttamāṃ vṛttim āśrayet
 18 abhayaṃ sarvabhūtebhyo dattvā naiṣkarmyam ācaret
     sarvabhūtahito maitraḥ sarvendriyayato muniḥ
 19 ayācitam asaṃkḷptam upapannaṃ yadṛcchayā
     joṣayeta sadā bhojyaṃ grāsam āgatam aspṛhaḥ
 20 yātrā mātraṃ ca bhuñjīta kevalaṃ prāṇayātrikam
     dharmalabdhaṃ tathāśnīyān na kāmam anuvartayet
 21 grāsād ācchādanāc cānyan na gṛhṇīyāt kathaṃ cana
     yāvad āhārayet tāvat pratigṛhṇīta nānyathā
 22 parebhyo na pratigrāhyaṃ na ca deyaṃ kadā cana
     dainyabhāvāc ca bhūtānāṃ saṃvibhajya sadā budhaḥ
 23 nādadīta parasvāni na gṛhṇīyād ayācitam
     na kiṃ cid viṣayaṃ bhuktvā spṛhayet tasya vai punaḥ
 24 mṛdam āpas tathāśmānaṃ patrapuṣpaphalāni ca
     asaṃvṛtāni gṛhṇīyāt pravṛttānīha kāryavān
 25 na śilpajīvikāṃ jīved dvir annaṃ nota kāmayet
     na dveṣṭā nopadeṣṭā ca bhaveta nirupaskṛtaḥ
     śraddhā pūtāni bhuñjīta nimittāni vivarjayet
 26 mudhā vṛttir asaktaś ca sarvabhūtair asaṃvidam
     kṛtvā vahniṃ cared bhaikṣyaṃ vidhūme bhuktavaj jane
 27 vṛtte śarāvasaṃpāte bhaikṣyaṃ lipseta mokṣavit
     lābhe na ca prahṛṣyeta nālābhe vimanā bhavet
 28 mātrāśī kālam ākāṅkṣaṃś cared bhaikṣyaṃ samāhitaḥ
     lābhaṃ sādhāraṇaṃ necchen na bhuñjītābhipūjitaḥ
     abhipūjita lābhād dhi vijugupseta bhikṣukaḥ
 29 śuktāny amlāni tiktāni kaṣāya kaṭukāni ca
     nāsvādayīta bhuñjāno rasāṃś ca madhurāṃs tathā
     yātrā mātraṃ ca bhuñjīta kevalaṃ prāṇayātrikam
 30 asaṃrodhena bhūtānāṃ vṛttiṃ lipseta mokṣavit
     na cānyam anubhikṣeta bhikṣamāṇaḥ kathaṃ cana
 31 na saṃnikāśayed dharmaṃ vivikte virajāś caret
     śūnyāgāram araṇyaṃ vā vṛkṣamūlaṃ nadīṃ tathā
     pratiśrayārthaṃ seveta pārvatīṃ vā punar guhām
 32 grāmaika rātriko grīṣme varṣāsv ekatra vā vaset
     adhvā sūryeṇa nirdiṣṭaḥ kīṭavac ca caren mahīm
 33 dayārthaṃ caiva bhūtānāṃ samīkṣya pṛthivīṃ caret
     saṃcayāṃś ca na kurvīta snehavāsaṃ ca varjayet
 34 pūtena cāmbhasā nityaṃ kāryaṃ kurvīta mokṣavit
     upaspṛśed uddhṛtābhir adbhiś ca puruṣaḥ sadā
 35 ahiṃsā brahmacaryaṃ ca satyam ārjavam eva ca
     akrodhaś cānasūyā ca damo nityam apaiśunam
 36 aṣṭāsv eteṣu yuktaḥ syād vrateṣu niyatendriyaḥ
     apāpam aśaṭhaṃ vṛttam ajihmaṃ nityam ācaret
 37 āśīr yuktāni karmāṇi hiṃsā yuktāni yāni ca
     lokasaṃgraha dharmaṃ ca naiva kuryān na kārayet
 38 sarvabhāvān atikramya laghu mātraḥ parivrajet
     samaḥ sarveṣu bhūteṣu sthāvareṣu careṣu ca
 39 paraṃ nodvejayet kaṃ cin na ca kasya cid udvijet
     viśvāsyaḥ sarvabhūtānām agryo mokṣavid ucyate
 40 anāgataṃ ca na dhyāyen nātītam anucintayet
     vartamānam upekṣeta kālākāṅkṣī samāhitaḥ
 41 na cakṣuṣā na manasā na vācā dūṣayet kva cit
     na pratyakṣaṃ parokṣaṃ vā kiṃ cid duṣṭaṃ samācaret
 42 indriyāṇy upasaṃhṛtya kūrmo 'ṅgānīva sarvaśaḥ
     kṣīṇendriya mano buddhir nirīkṣeta nirindriyaḥ
 43 nirdvaṃdvo nirnamaskāro niḥsvāhā kāra eva ca
     nirmamo nirahaṃkāro niryogakṣema eva ca
 44 nirāśīḥ sarvabhūteṣu nirāsaṅgo nirāśrayaḥ
     sarvajñaḥ sarvato mukto mucyate nātra saṃśayaḥ
 45 apāṇi pādapṛṣṭhaṃ tam aśiraskam anūdaram
     prahīṇa guṇakarmāṇaṃ kevalaṃ vimalaṃ sthiram
 46 agandha rasam asparśam arūpāśabdam eva ca
     atvag asthy atha vāmajjam amāṃsam api caiva ha
 47 niścintam avyayaṃ nityaṃ hṛdistham api nityadā
     sarvabhūtastham ātmānaṃ ye paśyanti na te mṛtāḥ
 48 na tatra kramate buddhir nendriyāṇi na devatāḥ
     vedā yajñāś ca lokāś ca na tapo na parākramaḥ
     yatra jñānavatāṃ prāptir aliṅga grahaṇā smṛtā
 49 tasmād aliṅgo dharmajño dharmavratam anuvrataḥ
     gūḍhadharmāśrito vidvān ajñātacaritaṃ caret
 50 amūḍho mūḍha rūpeṇa cared dharmam adūṣayan
     yathainam avamanyeran pare satatam eva hi
 51 tathā vṛttaś cared dharmaṃ satāṃ vartmāvidūṣayan
     yo hy evaṃvṛttasaṃpannaḥ sa muniḥ śreṣṭha ucyate
 52 indriyāṇīndriyārthāṃś ca mahābhūtāni pañca ca
     mano buddhir athātmānam avyaktaṃ puruṣaṃ tathā
 53 sarvam etat prasaṃkhyāya samyak saṃtyajya nirmalaḥ
     tataḥ svargam avāpnoti vimukktaḥ sarvabandhanaiḥ
 54 etad evānta velāyāṃ parisaṃkhyāya tattvavit
     dhyāyed ekāntam āsthāya mucyate 'tha nirāśrayaḥ
 55 nirmuktaḥ sarvasaṅgebhyo vāyur ākāśago yathā
     kṣīṇakośo nirātaṅkaḥ prāpnoti paramaṃ padam

SECTION XLVI

"Brahmana said, 'Duly studying thus to the best of his power, in the way described above, and likewise living as a Brahmacharin, one that is devoted to the duties of one's own order, possessed of learning, observant of penances, and with all the senses under restraint, devoted to what is agreeable and beneficial to the preceptor, steady in practising the duty of truth, and always pure, should, with the permission of the preceptor, eat one's food without decrying it. He should eat Havishya made from what is obtained in alms, and should stand, sit, and take exercise (as directed). 1 He should pour libations on the fire twice a day, having purified himself and with concentrated mind. He should always bear a staff made of Vilwa or Palasa. 2 The robes of the regenerate man should be linen, or of cotton, or deer-skin, or a cloth that is entirely brown-red. There should also be a girdle made of Munja-grass. He should bear matted locks on head, and should perform his ablutions every day. He should bear the sacred thread, study the scriptures, divest himself of cupidity, and be steady in the observance of vows. He should also gratify the deities with oblations of pure water, his mind being restrained the while. Such a Brahmacharin is worthy of applause. With vital seed drawn up and mind concentrated, one that is thus devoted succeeds in conquering Heaven. Having attained to the highest seat, he has not to return to birth. Cleansed by all purificatory rites and having lived as a Brahmacharin, one should next go out of one's village and next live as an ascetic in the woods, having renounced (all attachments). Clad in animal skins or barks of trees he should perform his ablutions morning and evening. Always living within the forest, he should never return to an inhabited place. Honouring guests when they come, he should give them shelter, and himself subsist upon fruits and leaves and common roots, and Syamaka. He should, without being slothful subsist on such water as he gets, and air, and all forest products. He should live upon these, in due order, according to the regulations of his initiation. 3 He should honour the guest that comes to him with alms of fruits and roots. He should then, without sloth, always give whatever other food he may have. Restraining speech the while, he should eat after gratifying deities and guests. His mind should be free from envy. He should eat little, and depend always on the deities. Self-restrained, practising universal compassion, and possessed of forgiveness, he should wear both beard and hair (without submitting to the operations of the barber). Performing sacrifices and devoting himself to the study of the scriptures, he should be steady in the observance of the duty of
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truth. With body always in a state of purity, endued with cleverness, ever dwelling in the forest, with concentrated mind, and senses in subjection, a forest-recluse, thus devoting himself, would conquer Heaven. A householder, or Brahmacharin, or forest-recluse, who would wish to achieve Emancipation, should have recourse to that which has been called the best course of conduct. Having granted unto all creatures the pledge of utter abstention from harm, he should thoroughly renounce all action. He should contribute to the happiness of all creatures, practise universal friendliness, subjugate all his senses, and be an ascetic. Subsisting upon food obtained without asking and without trouble, and that has come to him spontaneously, he should make a fire. He should make his round of mendicancy in a place whence smoke has ceased to curl up and where all the inhabitants have already eaten. 1 The person who is conversant with the conduct that leads to Emancipation should seek for alms after the vessels (used in cooking) have been washed. He should never rejoice when he obtains anything, and never be depressed if he obtains nothing. Seeking just what is needed for supporting life, he should, with concentrated mind, go about his round of mendicancy, waiting for the proper time. He should not wish for earnings in common with others, nor eat when honoured. The man who leads the life of mendicancy should conceal himself for avoiding gifts with honour. While eating, he should not eat such food as forms the remains of another's dish, nor such as is bitter, or astringent, or pungent. He should not also eat such kinds of food as have a sweet taste. He should eat only so much as is needed to keep him alive. The person conversant with Emancipation should obtain his subsistence without obstructing any creature. In his rounds of mendicancy he should never follow another (bent on the same purpose). He should never parade his piety; he should move about in a secluded place, freed from passion. Either an empty house, or a forest, or the foot of some tree, or a river, or a mountain-cave, he should have recourse to for shelter. In summer he should pass only one night in an inhabited place; in the season of rains he may live in one place. He should move about the world like a worm, his path pointed out by the Sun. From compassion for creatures, he should walk on the Earth with his eyes directed towards it. He should never make any accumulations and should avoid residence with friends. The man conversant with Emancipation should every day do all his acts with pure water. Such a man should always perform his ablutions with water that has been fetched up (from the river or the tank). 2 Abstention from harm, Brahmacharyya, truth, simplicity, freedom from wrath, freedom from decrying others, self-restraint, and habitual freedom from backbiting: these eight vows, with senses restrained, he should steadily pursue. He should always practise a sinless mode of conduct, that is not deceptive and not crooked. Freed from attachment, he should always make one who comes as a guest eat
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[paragraph continues] (at least) a morsel of food. He should eat just enough for livelihood, for the support of life. He should eat only such food as has been obtained by righteous means, and should not pursue the dictates of desire. He should never accept any other thing than food and clothing only. He should, again, accept only as much as he can eat and nothing more. He should not be induced to accept gifts from others, nor should he make gifts to others. Owing to the helplessness of creatures, the man of wisdom should always share with others. He should not appropriate what belongs to others, nor should he take anything without being asked. He should not, having enjoyed anything become so attached to it as to desire to have it once more. One should take only earth and water and pebbles and leaves and flowers and fruits, that are not owned by any body, as they come, when one desires to do any act. One should not live by the occupation of an artisan, nor should one covet gold. One should not hate, nor teach (one that does not seek to be taught); nor should one have any belongings. One should eat only what is consecrated by faith. One should abstain from controversies. One should follow that course of conduct which has been said to be nectarine. One should never be attached to anything, and should never enter into relations of intimacy with any creature. One should not perform, nor cause to perform, any such action as involves expectation of fruit or destruction of life or the hoarding of wealth or articles. Rejecting all objects, content with a very little, one should wander about (homeless) pursuing an equal behaviour towards all creatures mobile and immobile. One should never annoy another being; not should one be annoyed with another. He who is trusted by all creatures is regarded as the foremost of those persons that understand Emancipation. One should not think of the past, nor feel anxious about the future. One should disregard the present, biding time, with concentrated mind. 1 One should never defile anything by eye, mind, or speech. Nor should one do anything that is wrong, openly or in secret. Withdrawing one's senses like the tortoise withdrawing its limbs, one should attenuate one's senses and mind, cultivate a thoroughly peaceful understanding, and seek to master every topic. Freed from all pairs of opposites, never bending one's head in reverence, abstaining from the rites requiring the utterance of Swaha, one should be free from mineness, and egoism. With cleansed soul, one should never seek to acquire what one has not and protect what one has. Free from expectations, divested of qualities, wedded to tranquillity, one should be free from all attachments and should depend on none. Attached to one's own self and comprehending all topics, one becomes emancipated without doubt. Those who perceive the self, which is without hands and feet and back, which is without head and without stomach, which is free from the operation of all qualities, which is absolute, untainted, and stable, which is without smell, without taste, and touch, without colour, and without sound, which is to be comprehended (by close study), which is unattached, which is without flesh, which is free from anxiety, unfading, and divine, and, lastly, which though
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dwelling in a house resides in all creatures, succeed in escaping death. There the understanding reaches not, nor the senses, nor the deities, nor the Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance, nor vows. The attainment to it by those who are possessed of knowledge is said to be without comprehension of symbols. Hence, the man who knows the properties of that which is destitute of symbols, should practise the truths of piety. 1 The learned man, betaking himself to a life of domesticity, should adopt that conduct which is conformable to true knowledge. Though undeluded, he should practise piety after the manner of one that is deluded, without finding fault with it. Without finding fault with the practices of the good, he should himself adopt such a conduct for practising piety as may induce others to always disrespect him. That man who is endued with such a conduct is said to be the foremost of ascetics. The senses, the objects of the senses, the (five) great elements, mind, understanding, egoism, the unmanifest, Purusha also, after comprehending these duly with the aid of correct inferences, one attains to Heaven, released from all bonds. One conversant with the truth, understanding these at the time of the termination of his life, should meditate, exclusively resting on one point. Then, depending on none, one attains to Emancipation. Freed from all attachments, like the wind in space, with his accumulations exhausted, without distress of any kind, he attains to his highest goal.'"

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Footnotes

78:1 Havishya is food cooked in a particular way and offered to the deities. It must be free from meat. There may be milk or ghee in it, but the cooking must be done in a single pot or vessel continuously; no change of vessels is allowed.
78:2 Vilwa is the Ægle marmelos, and Palasa is the Butea frondosa of Roxburgh.
78:3 At first he should live on fruits and roots and leaves, etc. Next on water, and then on air. There are different sects of forests recluses. The course of life is settled at the time of the initiatory rites.
79:1 What is stated here is this. The Sannyasin should not ask for alms: or, if he ever seeks for aims, he should seek them in a village or house where the cooking has been already done and where every one has already eaten. This limitation is provided as otherwise the Sannyasin may be fed to his fill by the householder who sees him.
79:2 He should never plunge into a stream or lake or tank for bathing.
80:1 Kalakankhi implies, probably 'simply biding time', i.e., allowing time to pass indifferently over him.

 

 

Book 14
Chapter 47

 1 [br]
      saṃnyāsaṃ tapa ity āhur vṛddhā niścita darśinaḥ
      brāhmaṇā brahmayonisthā jñānaṃ brahma paraṃ viduḥ
  2 avidūrāt paraṃ brahma veda vidyā vyapāśrayam
      nirdvaṃdvaṃ nirguṇaṃ nityam acintyaṃ guhyam uttamam
  3 jñānena tapasā caiva dhīrāḥ paśyanti tat padam
      nirṇikta tamasaḥ pūtā vyutkrānta rajaso 'malāḥ
  4 tapasā kṣemam adhvānaṃ gacchanti paramaiṣiṇaḥ
      saṃnyāsaniratā nityaṃ ye brahma viduṣo janāḥ
  5 tapaḥ pradīpa ity āhur ācāro dharmasādhakaḥ
      jñānaṃ tv eva paraṃ vidma saṃnyāsas tapa uttamam
  6 yas tu veda nirābādhaṃ jñānaṃ tattvaviniścayāt
      sarvabhūtastham ātmānaṃ sa sarvagatir iṣyate
  7 yo vidvān saha vāsaṃ ca vivāsaṃ caiva paśyati
      tathaivaikatva nānātve sa duḥkhāt parimucyate
  8 yo na kāmayate kiṃ cin na kiṃ cid avamanyate
      iha lokastha evaiṣa brahmabhūyāya kalpate
  9 pradhānaguṇatattvajñaḥ sarvabhūtavidhānavit
      nirmamo nirahaṃkāro mucyate nātra saṃśayaḥ
  10 nirdvaṃdvo nirnamaḥ kāro niḥ svadhā kāra eva ca
     nirguṇaṃ nityam advaṃdvaṃ praśamenaiva gacchati
 11 hitvā guṇamayaṃ sarvaṃ karma jantuḥ śubhāśubham
     ubhe satyānṛte hitvā mucyate nātra saṃśayaḥ
 12 avyaktabījaprabhavo buddhiskandhamayo mahān
     mahāhaṃkāra viṭapa indriyāntara koṭaraḥ
 13 mahābhūtaviśākhaś ca viśeṣapratiśākhavān
     sadā parṇaḥ sapā puṣpaḥ śubhāśubhaphalodayaḥ
     ājīvaḥ sarvabhūtānāṃ brahma vṛkṣaḥ sanātanaḥ
 14 etac chittvā ca bhittvā ca jñānena paramāsinā
     hitvā cāmaratāmprāpya jahyād vai mṛtyujanmanī
     nirmamo nirahaṃkāro mucyate nātra saṃśayaḥ
 15 dvāv etau pakṣiṇau nityau sakhāyau cāpy acetanau
     etābhyāṃ tu paro yasya cetanāvān iti smṛtaḥ
 16 acetanaḥ sattvasaṃghāta yuktaḥ; sattvāt paraṃ cetayate 'ntarātmā
     sa kṣetrajñaḥ sattvasaṃghāta buddhir; guṇātigo mucyate mṛtyupāśāt

 

SECTION XLVII

"Brahmana said. 'The ancients who were utterers of certain truth, say that Renunciation is penance. Brahmanas, dwelling in that which has Brahman for its origin, understand Knowledge to be high Brahman. 2 Brahman is very far off, and its attainments depends upon a knowledge of the Vedas. It is free from all pairs of opposites, it is divested of all qualities; it is eternal; it is endued with unthinkable qualities: it is supreme. It is by knowledge and penance that those endued with wisdom behold that which is the highest. Verily, they that are of untainted minds, that are cleansed of every sin, and that have transcended all passion and darkness (succeed in beholding it). They who are always devoted to renunciation, and who are conversant with the Vedas, succeed in attaining to the supreme Lord who is identical with the path of happiness and peace, by the aid of penance. Penance, it has been said, is light. Conduct leads to piety. Knowledge is said to be the highest. Renunciation is the best penance. He who understands self through accurate determination of all
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topics, which is unperturbed, which is identical with Knowledge, and which resides in all entities, succeeds in going everywhere. The learned man who beholds association, and dissociation, and unity in diversity, is released from misery. He who never desires for anything, who despises nothing, becomes eligible, even when dwelling in this world, for assimilation with Brahman. He who is conversant with the truths about qualities of Pradhana, and understands the Pradhana as existing in all entities who is free from mineness and egoism, without doubt becomes emancipated. He who is freed from all pairs of opposites, who does not bend his head to any body, who has transcended the rites of Swadha, succeeds by the aid of tranquillity alone in attaining to that which is free from pairs of opposites, which is eternal, and which is divested of qualities. Abandoning all action, good or bad, developed from qualities, and casting off both truth and falsehood, a creature, without doubt, becomes emancipated. Having the unmanifest for the seed of its origin, with the understanding for its trunk, with the great principle of egoism for its assemblage of boughs, with the senses for the cavities of its little sprouts, with the (five) great elements for its large branches, the objects of the senses for its smaller branches, with leaves that are ever present, with flowers that always adorn it and with fruits both agreeable and disagreeable always produced, is the eternal tree of Brahman which forms the support of all creatures. Cutting and piercing that tree with knowledge of truth as the sword, the man of wisdom, abandoning the bonds which are made of attachment and which cause birth, decrepitude and death, and freeing himself from mineness and egoism, without doubt, becomes emancipated. These are the two birds, which are immutable, which are friends, and which should be known as unintelligent. That other who is different from these two is called the Intelligent. When the inner self, which is destitute of knowledge of nature, which is (as it were) unintelligent, becomes conversant with that which is above nature, then, understanding the Kshetra, and endued with an intelligence that transcends all qualities and apprehends everything, one becomes released from all sins.'"

 

Book 14
Chapter 48

 

 

 

1 [br]
      ke cid brahmamayaṃ vṛkṣaṃ ke cid brahmamayaṃ mahat
      ke cit puruṣam avyaktaṃ ke cit param anāmayam
      manyante sarvam apy etad avyaktaprabhavāvyayam
  2 uccvāsa mātram api ced yo 'ntakāle samo bhavet
      ātmānam upasaṃgamya so 'mṛtatvāya kalpate
  3 nimeṣa mātram api cet saṃyamyātmānam ātmani
      gacchaty ātmaprasādena viduṣāṃ prāptim avyayām
  4 prāṇāyāmair atha prāṇān saṃyamya sa punaḥ punaḥ
      daśa dvādaśabhir vāpi caturviṃśāt paraṃ tataḥ
  5 evaṃ pūrvaṃ prasannātmā labhate yad yad icchati
      avyaktāt sattvam udriktam amṛtatvāya kalpate
  6 sattvāt parataraṃ nānyat praśaṃsantīha tadvidaḥ
      anumānād vijānīmaḥ puruṣaṃ sattvasaṃśrayam
      na śakyam anyathā gantuṃ puruṣaṃ tam atho dvijāḥ
  7 kṣamā dhṛtir ahiṃsā ca samatā satyam ārjavam
      jñānaṃ tyāgo 'tha saṃnyāsaḥ sāttvikaṃ vṛttam iṣyate
  8 etenaivānumānena manyante 'tha manīṣiṇaḥ
      sattvaṃ ca puruṣaś caikas tatra nāsti vicāraṇā
  9 āhur eke ca vidvāṃso ye jñāne supratiṣṭhitāḥ
      kṣetrajñasattvayor aikyam ity etan nopapadyate
  10 pṛthag bhūtas tato nityam ity etad avicāritam
     pṛthagbhāvaś ca vijñeyaḥ sahajaś cāpi tattvataḥ
 11 tathaivaikatva nānātvam iṣyate viduṣāṃ nayaḥ
     maśakodumbare tv aikyaṃ pṛthaktvam api dṛśyate
 12 matsyo yathānyaḥ syād apsu saṃprayogas tathānayoḥ
     saṃbandhas toyabindūnāṃ parṇe koka nadasya ca
 13 [guru]
     ity uktavantaṃ te viprās tadā lokapitāmaham
     punaḥ saṃśayam āpannāḥ papracchur dvijasattamāḥ
 14 [rsayah]
     kiṃś cid eveha dharmāṇām anuṣṭheyatamaṃ smṛtam
     vyāhatām iva paśyāmo dharmasya vividhāṃ gatim
 15 ūrdhvaṃ dehād vadanty eke naitad astīti cāpare
     ke cit saṃśayitaṃ sarvaṃ niḥsaṃśayam athāpare
 16 anityaṃ nityam ity eke nāsty asty ity api cāpare
     ekarūpaṃ dvidhety eke vyāmiśram iti cāpare
     ekam eke pṛthak cānye bahutvam iti cāpare
 17 manyante brāhmaṇā evaṃ prājñās tattvārtha darśinaḥ
     jaṭājinadharāś cānye muṇḍāḥ ke cid asaṃvṛtāḥ
 18 asnānaṃ ke cid icchanti snānam ity api cāpare
     āhāraṃ ke cid icchanti ke cic cānaśane ratāḥ
 19 karma ke cit praśaṃsanti praśāntam api cāpare
     deśakālāv ubhau ke cin naitad astīti cāpare
     ke cin mokṣaṃ praśaṃsanti ke cid bhogān pṛthagvidhān
 20 dhanāni ke cid icchanti nirdhanatvaṃ tathāpare
     upāsya sādhanaṃ tv eke naitad astīti cāpare
 21 ahiṃsā niratāś cānye kecid dhiṃsā parāyaṇāḥ
     puṇyena yaśasety eke naitad astīti cāpare
 22 sadbhāvaniratāś cānye ke cit saṃśayite sthitāḥ
     duḥkhād anye sukhād anye dhyānam ity apare sthitāḥ
 23 yajñam ity apare dhīrāḥ pradānam iti cāpare
     sarvam eke praśaṃsanti na sarvam iti cāpare
 24 tapas tv anye praśaṃsanti svādhyāyam apare janāḥ
     jñānaṃ saṃnyāsam ity eke svabhāvaṃ bhūtacintakāḥ
 25 evaṃ vyutthāpite dharme bahudhā vipradhāvati
     niścayaṃ nādhigacchāmaḥ saṃmūḍhāḥ surasattama
 26 idaṃ śreya idaṃ śreya ity evaṃ prasthito janaḥ
     yo hi yasmin rato dharme sa taṃ pūjayate sadā
 27 tatra no vihatā prajñā manaś ca bahulīkṛtam
     etad ākhyātum icchāmaḥ śreyaḥ kim iti sattama
 28 ataḥ paraṃ ca yad guhyaṃ tad bhavān vaktum arhati
     sattvakṣatrajñayoś caiva saṃbandhaḥ kena hetunā
 29 evam uktaḥ sa tair viprair bhagavāṁl lokabhāvanaḥ
     tebhyaḥ śaśaṃsa dharmātmā yāthā tathyena buddhimān

SECTION XLVIII

"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a great forest. Some regard Brahman as unmanifest. Some regard it as transcendant and freed from every distress. They think that all this is produced from and absorbed into the unmanifest. He who, even for the short space of time that is taken by a single breath, when his end comes, becomes equable, attaining to the self, fits himself for immortality. Restraining the self in the self, even for the space of a wink, one goes, through the tranquillity of the self, to that which constitutes the inexhaustible acquisition of those that are endued with knowledge. Restraining the life-breaths again and again by
p. 83
controlling them according to the method called Pranayama, by the ten or the twelve, he attains to that which is beyond the four and twenty. Thus having first acquired a tranquil soul, one attains to the fruition of all one's wishes. 1 When the quality of Goodness predominates in that which arises from the Unmanifest, it becomes fit for immortality. They who are conversant with Goodness applaud it highly, saying that there is nothing higher than Goodness. By inference we know that Purusha is dependent on Goodness. Ye best of regenerate ones, it is impossible to attain to Purusha by any other means. Forgiveness, courage, abstention from harm, equability, truth, sincerity, knowledge, gift, and renunciation, are said to be the characteristics of that course of conduct which arises out of Goodness. It is by this inference that the wise believe in the identity of Purusha and Goodness, There is no doubt in this. Some learned men that are devoted to knowledge assert the unity of Kshetrajna and Nature. This, however, is not correct. It is said that Nature is different from Purusha: that also will imply a want to consideration. Truly, distinction and association should be known (as applying to Purusha and Nature). Unity and diversity are likewise laid down. That is the doctrine of the learned. In the Gnat and Udumbara both unity and diversity are seen. As a fish in water is different from it, such is the relation of the two (viz., Purusha and Nature). Verily, their relation is like that of water drops on the leaf of the lotus.'"
"The preceptor continued, 'Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once more questioned the Grandsire (of all creatures).'" 2

---

Footnotes

83:1 Commentators differ about what is implied by the ten or the twelve. Nilakantha thinks that the ten mean the eight characteristics of Yoga, viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi, and Tarka and Vairagya. The twelve would imply the first eight, and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus twelve or two and twenty be taken, then that number would be made up by the five modes of Yama, the five of Niyama, the remaining six of Yoga (beginning with Asana and ending with Samadhi), the four beginning with Maitri, and the two, viz., Tarka and Vairagya.
83:2 What is said in this Lesson seems to be this: the Unmanifest or Prakriti is that condition in which all the three qualities of Goodness, Passion, and Darkness exist in a state of combination. The unmanifest is the condition existing before creation. When one particular quality, viz., Goodness prevails over the others, there arises Purusha, viz., that from whom everything flows. The relation of Purusha and Nature is both unity and diversity. The three illustrations of the Gnat and the Udumbara the fish and water, and water drops and the lotus leaf, explain the relation between Purusha and Nature. He is in Nature, yet different from it. There is both association and dissociation.

 

 

 

Book 14
Chapter 49

 

 

 

 1 [br]
      hanta vaḥ saṃpravakṣyāmi yan māṃ pṛcchatha sattamāḥ
      samastam iha tac chrutvā samyag evāvadhāryatām
  2 ahiṃsā sarvabhūtānām etat kṛtyatamaṃ matam
      etat padam anudvignaṃ variṣṭhaṃ dharmalakṣaṇam
  3 jñānaṃ niḥśreya ity āhur vṛddhā niścayadarśinaḥ
      tasmāj jñānena śuddhena mucyate sarvapātakaiḥ
  4 hiṃsā parāś ca ye loke ye ca nāstika vṛttayaḥ
      lobhamohasamāyuktās te vai nirayagāminaḥ
  5 āśīr yuktāni karmāṇi kurvate ya tv atandritāḥ
      te 'smiṁl loke pramodante jāyamānāḥ punaḥ punaḥ
  6 kurvate ye tu karmāṇi śraddadhānā vipaścitaḥ
      anāśīr yogasaṃyuktās te dhīrāḥ sādhu darśinaḥ
  7 ataḥ paraṃ pravakṣyāmi sattvakṣetrajñayor yathā
      saṃyogo viprayogaś ca tan nibodhata sattamāḥ
  8 viṣayo viṣayitvaṃ ca saṃbandho 'yam ihocyate
      viṣayī puruṣo nityaṃ sattvaṃ ca viṣayaḥ smṛtaḥ
  9 vyākhyātaṃ pūrvakalpena maśakodumbaraṃ yathā
      bhujyamānaṃ na jānīte nityaṃ sattvam acetanam
      yas tv eva tu vijānīte yo bhuṅkte yaś ca bhujyate
  10 anityaṃ dvaṃdva saṃyuktaṃ sattvam āhur guṇātmakam
     nirdvaṃdvo niṣkalo nityaḥ kṣetrajño nirguṇātmakaḥ
 11 samaḥ saṃjñā gatas tv evaṃ yadā sarvatra dṛśyate
     upabhuṅkte sadā sattvam āpaḥ puṣkaraparṇavat
 12 sarvair api guṇair vidvān vyatiṣakto na lipyate
     jalabindur yathā lolaḥ padminī patrasaṃsthitaḥ
     evam evāpy asaṃsaktaḥ puruṣaḥ syān na saṃśayaḥ
 13 dravyamātram abhūt sattvaṃ puruṣasyeti niścayaḥ
     yathā dravyaṃ ca kartā ca saṃyogo 'py anayos tathā
 14 yathā pradīpam ādāya kaś cit tamasi gacchati
     tathā sattvapradīpena gacchanti paramaiṣiṇaḥ
 15 yāvad dravyaguṇas tāvat pradīpaḥ saṃprakāśate
     kṣīṇadravyaguṇaṃ jyotir antardhānāya gacchati
 16 vyaktaḥ sattvaguṇas tv evaṃ puruṣo 'vyakta iṣyate
     etad viprā vijānīta hanta bhūyo bravīmi vaḥ
 17 sahasreṇāpi durmedhā na vṛddhim adhigacchati
     caturthenāpy athāṃśena vṛddhimān sukham edhate
 18 evaṃ dharmasya vijñeyaṃ saṃsādhanam upāyataḥ
     upāyajño hi medhāvī sukham atyantam aśnute
 19 yathādhvānam apātheyaḥ prapanno mānavaḥ kva cit
     kleśena yāti mahatā vinaśyaty antarāpi vā
 20 tathā karmasu vijñeyaṃ phalaṃ bhavati vā na vā
     puruṣasyātma niḥśreyaḥ śubhāśubhanidarśanam
 21 yathā ca dīrgham adhvānaṃ padbhyām eva prapadyate
     adṛṣṭapūrvaṃ sahasā tattvadarśanavarjitaḥ
 22 tam eva ca yathādhvānaṃ rathenehāśu gāminā
     yāyād aśvaprayuktena tathā buddhimatāṃ gatiḥ
 23 uccaṃ parvatam āruhya nānvavekṣeta bhūgatam
     rathena rathinaṃ paśyet kliśyamānam acetanam
 24 yāvad rathapathas tāvad rathena sa tu gacchati
     kṣīṇe rathapathe prājño ratham utsṛjya gacchati
 25 evaṃ gacchati medhāvī tattvayogavidhānavit
     samājñāya mahābuddhir uttarād uttarottaram
 26 yathā mahārṇavaṃ ghoram aplavaḥ saṃpragāhate
     bāhubhyām eva saṃmohād vadhaṃ carcchaty asaṃśayam
 27 nāvā cāpi yathā prājño vibhāgajñas taritrayā
     aklāntaḥ salilaṃ gāhet kṣipraṃ saṃtarati dhruvam
 28 tīrṇo gacchet paraṃ pāraṃ nāvam utsṛjya nirmamaḥ
     vyākhyātaṃ pūrvakalpena yathā rathi padātinau
 29 snehāt saṃmoham āpanno nāvi dāśo yathātathā
     mamatvenābhibhūtaḥ sa tatraiva parivartate
 30 nāvaṃ na śakyam āruhya sthale viparivartitum
     tathaiva ratham āruhya nāpsu caryā vidhīyate
 31 evaṃ karmakṛtaṃ citraṃ viṣayasthaṃ pṛthak pṛthak
     yathā karmakṛtaṃ loke tathā tad upapadyate
 32 yan naiva gandhino rasyaṃ na rūpasparśa śabdavat
     manyante munayo buddhyā tat pradhānaṃ pracakṣate
 33 tatra pradhānam avyaktam avyaktasya guṇo mahān
     mahataḥ pradhānabhūtasya guṇo 'haṃkāra eva ca
 34 ahaṃkārapradhānasya mahābhūtakṛto guṇaḥ
     pṛthaktvena hi bhūtānāṃ viṣayā vai guṇāḥ smṛtāḥ
 35 bījadharmaṃ yathāvyaktaṃ tathaiva prasavātmakam
     bījadharmā mahān ātmā prasavaś ceti naḥ śrutam
 36 bījadharmā tv ahaṃkāraḥ prasavaś ca punaḥ punaḥ
     bījaprasava dharmāṇi mahābhūtāni pañca vai
 37 bījadharmiṇa ity āhuḥ prasavaṃ ca na kurvate
     viśeṣāḥ pañca bhūtānāṃ teṣāṃ vittaṃ viśeṣaṇam
 38 tatraikaguṇam ākāśaṃ dviguṇo vāyur ucyate
     triguṇaṃ jyotir ity āhur āpaś cāpi caturguṇaḥ
 39 pṛthvī pañca guṇā jñeyā trasa sthāvarasaṃkulā
     sarvabhūtakarī devī śubhāśubhanidarśanā
 40 śabdaḥ sparśas tathārūpaṃ raso gandhaś ca pañcamaḥ
     ete pañca guṇā bhūmer vijñeyā dvijasattamāḥ
 41 pārthivaś ca sadā gandho gandhaś ca bahudhā smṛtaḥ
     tasya gandhasya vakṣyāmi vistareṇa bahūn guṇān
 42 iṣṭaś cāniṣṭa gandhaś ca madhuro 'mlaḥ kaṭus tathā
     nirhārī saṃhataḥ snigdho rūkṣo viśada eva ca
     evaṃ daśavidho jñeyaḥ pārthivo gandha ity uta
 43 śabdaḥ sparśas tathārūpaṃ rasaś cāpāṃ guṇāḥ smṛtāḥ
     rasajñānaṃ tu vakṣyāmi rasas tu bahudhā smṛtaḥ
 44 madhuro 'mlaḥ kaṭus tiktaḥ kaṣāyo lavaṇas tathā
     evaṃ ṣaḍ vidhavistāro raso vārimayaḥ smṛtaḥ
 45 śabdaḥ sparśas tathārūpaṃ triguṇaṃ jyotir ucyate
     jyotiṣaś ca guṇo rūpaṃ rūpaṃ ca bahudhā smṛtam
 46 śuklaṃ kṛṣṇaṃ tathā raktaṃ nīlaṃ pītāruṇaṃ tathā
     hrasvaṃ dīrghaṃ tathā sthūlaṃ caturasrāṇu vṛttakam
 47 evaṃ dvādaśa vistāraṃ tejaso rūpam ucyate
     vijñeyaṃ brāhmaṇair nityaṃ dharmajñaiḥ satyavādibhiḥ
 48 śabdasparśau ca vijñeyau dviguṇo vāyur ucyate
     vāyoś cāpi guṇaḥ sparśaḥ sparśaś ca bahudhā smṛtaḥ
 49 uṣṇaḥ śītaḥ sukho duḥkhaḥ snigdho viśada eva ca
     kaṭhinaś cikkaṇaḥ ślakṣṇaḥ picchilo dāruṇo mṛduḥ
 50 evaṃ dvādaśa vistāro vāyavyo guṇa ucyate
     vidhivad brahmaṇaiḥ siddhair dharmajñais tattvadarśibhiḥ
 51 tatraikaguṇam ākāśaṃ śabda ity eva ca smṛtaḥ
     tasya śabdasya vakṣyāmi vistareṇa bahūn guṇān
 52 ṣaḍjarṣabhau ca gāndhāro madhyamaḥ pañcamas tathā
     ataḥ paraṃ tu vijñeyo niṣādo dhaivatas tathā
 53 iṣṭo 'niṣṭaś ca śabdas tu saṃhataḥ pravibhāgavān
     evaṃ bahuvidho jñeyaḥ śabda ākāśasaṃbhavaḥ
 54 ākāśam uttamaṃ bhūtam ahaṃkāras tataḥ param
     ahaṃkārāt parā buddhir buddher ātmā tataḥ param
 55 tasmāt tu param avyaktam avyaktāt puruṣaḥ paraḥ
     parāvarajño bhūtānāṃ yaṃ prāpyānantyam aśnute

 

SECTION XLIX

"The Rishis said,--'Which among the duties is deemed to be the most worthy of being performed? The diverse modes of duty, we see, are contradictory.
p. 84
[paragraph continues] Some say that (it remains) after the body (is destroyed). Others say that it does not exist. Some say that everything is doubtful. Others have no doubts. 1 Some say that the eternal (principle) is not eternal. Some say that it exists, and some that it exists not. Some say it is of one form, or two-fold, and others that it is mixed. Some Brahmanas who are conversant with Brahman and utterers of truth regard it to be one. Others, that it is distinct; and others again that it is manifold. Some say that both time and space exist; others, that it is not so. Some bear matted locks on their heads and are clad in deer-skins. Others have shaven crowns and go entirely naked. Some are for entire abstention from bathing, and some for bathing. Such differences of views may be seen among deities and Brahmanas conversant with Brahman and endued with perceptions of truth. Some are for taking food; while some are devoted to fasts. Some applaud action; others applaud perfect tranquillity. Some applaud Emancipation; some, various kinds of enjoyments. Some desire diverse kinds of wealth; some, poverty. Some say that means should be resorted to; others, that this is not so. Some are devoted to a life of abstention from harm; others are addicted to destruction. Some are for merit and glory, others say that this is not so. Some are devoted to goodness; others are established on doubt. Some are for pleasure; some are for pain. Other people say that it is meditation. Other learned Brahmanas say that it is Sacrifice. Others, again, say that it is gift. Others applaud penances; others, the study of the scriptures. Some say that knowledge and renunciation (should be followed). Others who ponder on the elements say that it is Nature. Some extol everything; others, nothing. O foremost one of the deities, duty being thus confused and full of contradictions of various kinds, we are deluded and unable to come to any conclusion. People stand up for acting, saying,--This is good,--This is good--He that is attached to a certain duty applauds that duty as the best. For this reason our understanding breaks down and our mind is distracted. We therefore, wish, O best of all beings, to know what is good. It behoves thee to declare to us, after this, what is (so) mysterious, and what is the cause of the connection between the Kshetrajna and Nature. Thus addressed by those learned Brahmanas, the illustrious creator of the worlds, endued with great intelligence and possessed of a righteous soul, declared to them accurately what they asked.'"

 

 

Book 14
Chapter 50

 

 

 

1 [br]
      bhūtānām atha pañcānāṃ yathaiṣām īśvaraṃ manaḥ
      niyame ca visarge ca bhūtātmā mana eva ca
  2 adhiṣṭhātā mano nityaṃ bhūtānāṃ mahatāṃ tathā
      buddhir aiśvaryam ācaṣṭe kṣetrajñaḥ sarva ucyate
  3 indriyāṇi mano yuṅkte sadaśvān iva sārathiḥ
      indriyāṇi mano buddhiṃ kṣetrajño yuñjate sadā
  4 mahābhūtasamāyuktaṃ buddhisaṃyamanaṃ ratham
      tam āruhya sa bhūtātmā samantāt paridhāvati
  5 indriyagrāmasaṃyukto manaḥ sārathir eva ca
      buddhisaṃyamano nityaṃ mahān brahmamayo ratha
  6 evaṃ yo vetti vidvān vai sadā brahmamayaṃ ratham
      sa dhīraḥ sarvalokeṣu na moham adhigacchati
  7 avyaktādi viśeṣāntaṃ trasa sthāvarasaṃkulam
      candrasūryaprabhālokaṃ grahanakṣatramaṇḍitam
  8 nadī parvata jālaiś ca sarvataḥ paribhūṣitam
      vividhābiḥs tathādbhiś ca satataṃ samalaṃkṛtam
  9 ājīvaḥ sarvabhūtānāṃ sarvaprāṇabhṛtāṃ gatiḥ
      etad brahma vanaṃ nityaṃ yasmiṃś carati kṣetravit
  10 loke 'smin yāni bhūtāni sthāvarāṇi carāṇi ca
     tāny evāgre pralīyante paścād bhūtakṛtā guṇāḥ
     guṇebhyaḥ pañca bhūtāni eṣa bhūtasamucchrayaḥ
 11 devā manuṣyā gandharvāḥ piśācāsurarākṣasāḥ
     sarve svabhāvataḥ sṛṣṭā na kriyābhyo na kāraṇāt
 12 ete viśvakṛto viprā jāyante ha punaḥ punaḥ
     tebhyaḥ prasūtās teṣv eva mahābhūteṣu pañcasu
     pralīyante yathākālam ūrmayaḥ sāgare yathā
 13 viśvasṛgbhyas tu bhūtebhyo mahābhūtāni gacchati
     bhūtebhyaś cāpi pañcabhyo mukto gacchet prajāpatim
 14 prajāpatir idaṃ sarvaṃ tapasaivāsṛjat prabhuḥ
     tathaiva vedān ṛṣayas tapasā pratipedire
 15 tapasaś cānupūrvyeṇa phalamūlāśinas tathā
     trailokyaṃ tapasā siddhāḥ paśyantīha samāhitāḥ
 16 oṣadhāny agadādīnī nānā vidyāś ca sarvaśaḥ
     tapasaiva prasidhyanti tapo mūlaṃ hi sādhanam
 17 yad durāpaṃ durāmnāyaṃ durādharṣaṃ duranvayam
     tat sarvaṃ tapasā sādhyaṃ tapo hi duratikramam
 18 surāpo brahmahā steyī bhrūṇahā gurutalpagaḥ
     tapasaiva sutaptena mucyante kilbiṣāt tataḥ
 19 manuṣyāḥ pitaro devāḥ paśavo mṛgapakṣiṇaḥ
     yāni cānyāni bhūtāni trasāni sthāvarāṇi ca
 20 tapaḥ parāyaṇā nityaṃ sidhyante tapasā sadā
     tathaiva tapasā devā mahābhāgā divaṃ gatāḥ
 21 āśīr yuktāni karmāṇi kurvate ye tv atandritāḥ
     ahaṃkārasamāyuktās te sakāśe prajāpateḥ
 22 dhyānayogena śuddhena nirmamā nirahaṃkṛtāḥ
     prāpnuvanti mahātmāno mahāntaṃ lokam uttamam
 23 dhyānayogād upāgamya prasannamatayaḥ sadā
     sukhopacayam avyaktaṃ praviśanty ātmavattayā
 24 dhyānayogād upāgamya nirmamā nirahaṃkṛtāḥ
     avyaktaṃ praviśantīha mahāntaṃ lokam uttamam
 25 avyaktād eva saṃbhūtaḥ samayajño gataḥ punaḥ
     tamo rajobhyāṃ nirmuktaḥ sattvam āsthāya kevalam
 26 vimuktaḥ sarvapāpebhyaḥ sarvaṃ tyajati niṣkalaḥ
     kṣetrajña iti taṃ vidyād yas taṃ veda sa vedavit
 27 cittaṃ cittād upāgamya munir āsīta saṃyataḥ
     yac cittas tan manā bhūtvā guhyam etat sanātanam
 28 avyaktādi viśeṣāntam avidyā lakṣaṇaṃ smṛtam
     nibodhata yathā hīdaṃ guṇair lakṣaṇam ity uta
 29 dvyakṣaras tu bhaven mṛtyus tryakṣaraṃ brahma śāśvatam
     mameti ca bhaven mṛtyur na mameti ca śāśvatam
 30 karma ke cit praśaṃsanti mandabuddhitarā narāḥ
     ye tu buddhā mahātmāno na praśaṃsanti karma te
 31 karmaṇā jāyate jantur mūrtimān ṣoḍaśātmakaḥ
     puruṣaṃ sṛjate 'vidyā agrāhyam amṛtāśinam
 32 tasmāt karmasu niḥsnehā ye ke cit pāradarśinaḥ
     vidyāmayo 'yaṃ puruṣo na tu karmamayaḥ smṛtaḥ
 33 apūrvam amṛtaṃ nityaṃ ya enam avicāriṇam
     ya enaṃ vindate ''tmānam agrāhyam amṛtāśinam
     agrāhyo 'mṛto bhavati ya ebhiḥ kāraṇair dhruvaḥ
 34 apohya sarvasaṃkalpān saṃyamyātmānam ātmani
     sa tad brahma śubhaṃ vetti yasmād bhūyo na vidyate
 35 prasādenaiva sattvasya prasādaṃ samavāpnuyāt
     lakṣaṇaṃ hi prasādasya yathā syāt svapnadarśanam
 36 gatir eṣā tu muktānāṃ ye jñānapariniṣṭhitāḥ
     pravṛttayaś ca yāḥ sarvāḥ paśyanti paraṇāmajāḥ
 37 eṣā gatir asaktānām eṣa dharmaḥ sanātanaḥ
     eṣā jñānavatāṃ prāptir etad vṛttam aninditam
 38 samena sarvabhūteṣu niḥspṛheṇa nirāśiṣā
     śakyā gatir iyaṃ gantuṃ sarvatra samadarśinā
 39 etad vaḥ sarvam ākhyātaṃ mayā viprarṣisattamāḥ
     evam ācarata kṣipraṃ tataḥ siddhim avāpsyatha
 40 [guru]
     ity uktās te tu munayo brahmaṇā guruṇā tathā
     kṛtavanto mahātmānas tato lokān avāpnuvan
 41 tvam apy etan mahābhāga yathoktaṃ brahmaṇo vacaḥ
     samyag ācāra śuddhātmaṃs tataḥ siddhim avāpsyasi
 42 [vā]
     ity uktaḥ sa tadā śiṣyo guruṇā dharmam uttamam
     cakāra sarvaṃ kaunteya tato mokṣam avāptavān
 43 kṛtakṛtyaś ca sa tadā śiṣyaḥ kurukulodvaha
     tat padaṃ samanuprāpto yatra gatvā na śocati
 44 [arjuna]
     ko nv asau brāhmaṇaḥ kṛṣṇa kaś ca śiṣyo janārdana
     śrotavyaṃ cen mayaitad vai tat tvam ācakṣva me vibho
 45 [vā]
     ahaṃ gurur mahābāho manaḥ śiṣyaṃ ca viddhi me
     tvat prītyā guhyam etac ca kathitaṃ me dhanaṃjaya
 46 mayi ced asti te prītir nityaṃ kurukulodvaha
     adhyātmam etac chrutvā tvaṃ samyag ācara suvrata
 47 tatas tvaṃ samyag ācīrṇe dharme 'smin kurunandana
     sarvapāpaviśuddhātmā mokṣaṃ prāpsyasi kevalam
 48 pūrvam apy etad evoktaṃ yuddhakāla upasthite
     mayā tava mahābāho tasmād atra manaḥ kuru
 49 mayā tu bharataśreṣṭha ciradṛṣṭaḥ pitā vibho
     tam ahaṃ draṣṭum icchāmi saṃmate tava phalguna
 50 [v]
     ity uktavacanaṃ kṛṣṇaṃ pratyuvāca dhanaṃjayaḥ
     gacchāvo nagaraṃ kṛṣṇa gajasāhvayam adya vai
 51 sametya tatra rājānaṃ dharmātmānaṃ yudhiṣṭhiram
     samanujñāpya durdharṣaṃ svāṃ purīṃ yātum arhasi

 

SECTION L

"Brahmana said, 'Well then, I shall declare to you what you ask. Learn what was told by a preceptor to a disciple that came unto him. Hearing it all,
p. 85
do you settle properly (what it should be). Abstention from harming any creature is regarded as the foremost of all duties. That is the highest seat, free from anxiety and constituting an indication of holiness. The ancients who were beholders of the certain truth, have said that knowledge is the highest happiness. Hence, one becomes released of all sins by pure knowledge. They that are engaged in destruction and harm, they that are infidels in conduct, have to go to Hell in consequence of their being endued with cupidity and delusion. Those who, without procrastination, perform acts, impelled thereto by expectation become repeatedly born in this world and sport in joy. Those men who, endued with learning and wisdom, perform acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly. I shall, after this, declare how the association and the dissociation takes place of Kshetrajna and Nature. Ye best of men, listen. The relation here is said to be that between the object and the subject. 1 Purusha is always the subject; and Nature has been said to be the object. It has been explained, by what has been said in a previous portion of the discourse where it has been pointed out, that they exist after the manner of the Gnat and the Udumbara. An object of enjoyment as it is, Nature is unintelligent and knows nothing. He, however, who enjoys it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed. The wise have said that Nature is always made up of pairs of opposites (and consists of qualities). Kshetrajna is, on the other hand, destitute of pairs of opposites, devoid of parts, eternal, and free, as regards its essence, from qualities. He resides in everything alike, and walks, with knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water. Possessed of knowledge, he is never tainted even if brought into contact with all the qualities. Without doubt, Purusha is unattached like the unsteady drop of water on the lotus-leaf. This is the certain conclusion (of the scriptures) that Nature is the property of Purusha. The relation between these two (viz., Purusha and Nature) is like that existing between matter and its maker. As one goes into a dark place taking a light with him, even so those who wish for the Supreme proceed with the light of Nature. 2 As long as matter and quality (which are like oil and wick) exist, so long the light shines. The flame, however, becomes extinguished when matter and quality (or oil and wick) are exhausted. Thus Nature is manifest; while Purusha is said to be unmanifest. Understand this, ye learned Brahmanas. Well, I shall now tell you something more. With even a thousand (explanations), one that has a bad understanding succeeds not in acquiring knowledge. One, however, that is endued with intelligence succeeds in attaining happiness, through only a fourth share (of explanations). Thus should the accomplishment of duty be understood as dependent on means. For the man of intelligence, having knowledge of means, succeeds in attaining
p. 86
to supreme felicity. As some man travelling along a road without provisions for his journey, proceeds with great discomfort and may even meet with destruction before he reaches the end of his journey, even so should it be known that ill acts there may not be fruits. 1 The examination of what is agreeable and what is disagreeable in one's own self is productive of benefit. 2 The progress in life of a man that is devoid of the perception of truth is like that of a man who rashly journeys on a long road unseen before. The progress, however, of those that are endued with intelligence is like that of men who journey along the same road, riding on a car unto which are yoked (fleet) steeds and which moves with swiftness. Having ascended to the top of a mountain, one should not cast one's eyes on the surface of the earth. 3 Seeing a man, even though travelling on a car, afflicted and rendered insensible by pain, the man of intelligence journeys on a car as long as there is a car path. 4 The man of learning, when he sees the car path end, abandons his car for going on. Even thus proceeds the man of intelligence who is conversant with the ordinances respecting truth and Yoga (or Knowledge and Devotion). Conversant with the qualities, such a man proceeds, comprehending what is next and next. 5 As one that plunges, without a boat, into the terrible ocean, with only one's two arms, through delusion, undoubtedly wishes for destruction; while the man of wisdom, conversant with distinctions, goes into the water, with a boat equipt with oars, and soon crosses the lake without fatigue, and having crossed it attains to the other shore and casts off the boat, freed from the thought of meum. This has been already explained by the illustration of the car and the pedestrian. One who has been overwhelmed by delusion in consequence of attachment, adheres to it like a fisherman to his boat. Overcome by the idea of meum, one wanders within its narrow range. After embarking on a boat it is not possible in moving about on land. Similarly, it is not possible in moving about on water after one has mounted on a car. There are thus various actions with regard to various objects. And as action is performed in this world, so does it result to those that perform them. That which is void of smell, void of taste, and void of touch and sound, that which is meditated upon by the sages with the aid of their understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A
p. 87
development of the unmanifest is Mahat. A development of Pradhana when it has become Mahat is Egoism. From egoism is produced the development called the great elements. And of the great elements respectively, the objects of sense are said to be the developments. The unmanifest is of the nature of seed. It is productive in its essence. It has been heard by us that the great soul has the virtues of a seed, and that is a product. Egoism is of the nature of seed and is a product again and again. And the five great elements are of the nature of seed and products. The objects of the five great elements are endued with the nature of seed, and yield products. These have Chitta for their property. Among them, space has one quality; wind is said to have two. Light, it is said, is endued with three qualities; and water as possessed of four qualities. Earth, teeming with mobiles and immobiles, should be known as possessed of five qualities. She is a goddess that is the source of all entities and abounds with examples of the agreeable and the disagreeable. Sound, likewise touch, colour, taste, and smell numbering the fifth,--these are the five qualities of earth, ye foremost of regenerate persons. Smell always belongs to earth, and smell is said to be of various kinds. I shall state at length the numerous qualities of smell. Smell is agreeable or disagreeable, sweet, sour, pungent, diffusive and compact, oily and dry, and clear. Thus smell, which belongs to the earth, should be known as of ten kinds. 1 Sound, touch, likewise colour, and taste have been said to be the qualities of water. I shall now speak of the qualities of Taste. Taste has been said to be of various kinds. Sweet, sour, pungent, bitter, astringent, and saline likewise. Taste, which has been said to appertain to water, is thus of six varieties. Sound, touch, and likewise colour,--these are the three qualities which light is said to be possessed of. Colour is the quality of light, and colour is said to be of various kinds. White, dark, likewise red, blue, yellow, and grey also, and short, long, minute, gross, square and circular, of these twelve varieties in colour which belongs to light. These should be understood by Brahmanas venerable for years, conversant with duties, and truthful in speech. Sound and touch should be known as the two qualities of wind. Touch has been said to be of various kinds. Rough, cold and like wise hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of twelve kinds is touch, which is the quality of wind, as said by Brahmanas crowned with success, conversant with duties, and possessed of a sight of truth. Now space has only one quality, and that is said to be sound. I shall speak at length of the numerous qualities of sound. Shadaja, Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after this should be known Nishada, and then Dhaivata. 2 Besides these, there are agreeable sounds and disagreeable sounds, compact, and of many ingredients. Sound which is born of space should thus be known to be of ten kinds. Space is the highest of the (five) elements. Egoism is above it. Above egoism is understanding. Above understanding is the soul. Above the soul is the Unmanifest. Above the Unmanifest is Purusha. One who knows which is superior and inferior among
p. 88
existent creatures, who is conversant with the ordinances in respect of all acts, and who constitutes himself the soul of all creatures, attains to the Unfading Soul.'"

---

Footnotes

85:1 The thinking or enjoying agent is subject, and that which is thought or enjoyed is object. Subject and object an two well known words in Sir W. Hamilton's philosophy. I follow Telang in adopting them.
85:2 Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha explains, knowledge, which is a manifestation of Nature. Arjuna Misra's interpretation seems to be better. He says that knowledge,--that is, knowledge of truth,--is acquired by the self through Nature.
86:1 The sense seems to be this: one who proceeds, on a journey must provide oneself with the necessary means, otherwise one is sure to feel discomfort or meet with even destruction. So, in the journey of life, one must provide oneself with knowledge as the means. One may then avoid all discomfort and danger. Action does not constitute the proper means. It may or may not produce fruits.
86:2 i.e., one should not care for the external.
86:3 i.e., one need not do acts enjoined by the scriptures after one has attained to knowledge which is the highest seat.
86:4 The sense is this: riding on a car may not always be comfortable. As long as there is a car path, one should travel on one's car. If, however, the road be such as not to be fit for a car to proceed along it, one should avoid a car in going over it, for the car instead of conducing to comfort, would, on such a path, be productive of only discomfort.
86:5 i.e., first action with desire: then action without desire; then knowledge, according to Arjuna Misra. Nilakantha explains that action is first, then Yoga; then the state of Hansa or Paramahansa.
87:1 Katu is not bitter but pungent or sharp, as that which is attached to chillies.
87:2 These are the notes of the Hindu Gamut.

 

 

Book 14
Chapter 51

 

 

 

 

1 [v]
      tato 'bhyacodayat kṛṣṇo yujyatām iti dārukam
      muhūrtād iva cācaṣṭa yuktam ity eva dārukaḥ
  2 tathaiva cānuyātrāṇi codayām āsa pāṇḍavaḥ
      sajjayadhvaṃ prayāsyāmo nagaraṃ gajasāhvayam
  3 ity uktāḥ sainikās te tu sajjībhūtā viśāṃ pate
      ācakhyuḥ sajjam ity eva pārthāyāmita tejase
  4 tatas tau ratham āsthāya prayātau kṛṣṇa pāṇḍavau
      vikurvāṇau kathāś citrāḥ prīyamāṇau viśāṃ pate
  5 rathasthaṃ tu mahātejā vāsudevaṃ dhanaṃjayaḥ
      punar evābravīd vākyam idaṃ bharatasattama
  6 tvatprasādāj jayaḥ prāpto rājñā vṛṣṇikulodvaha
      nihatāḥ śatravaś cāpi prāptaṃ rājyam akaṇṭakam
  7 nāthavantaś ca bhavatā pāṇḍavā madhusūdana
      bhavantaṃ plavam āsādya tīrṇāḥ sma kuru sāgaram
  8 viśvakarman namas te 'stu viśvātman viśvasaṃbhava
      yathāhaṃ tvā vijānāmi yathā cāhaṃ bhavan manāḥ
  9 tvat tejaḥ saṃbhavo nityaṃ kutāśo madhusūdana
      ratiḥ krīḍāmayī tubhyaṃ māyā te rodasī vibho
  10 tvayi sarvam idaṃ viśvaṃ yad idaṃ sthāṇujaṅgamam
     tvaṃ hi sarvaṃ vikuruṣe bhūtagrāmaṃ sanātanam
 11 pṛthivīṃ cāntarikṣaṃ ca tathā sthāvarajaṅgamam
     hasitaṃ te 'malā jyotsnā ṛtavaś cendriyānvayāḥ
 12 prāṇo vāyuḥ satatagaḥ krodho mṛtyuḥ sanātanaḥ
     prasāde cāpi padmā śrīr nityaṃ tvayi mahāmate
 13 ratis tuṣṭir dhṛtiḥ kṣāntis tvayi cedaṃ carācaram
     tvam eveha yugānteṣu nidhanaṃ procyase 'nagha
 14 sudīrgheṇāpi kālena na te śakyā guṇā mayā
     ātmā ca paramo vaktuṃ namas te nalinekṣaṇa
 15 vidito me 'si durdharṣa nāradād devalāt tathā
     kṛṣṇadvaipāyanāc caiva tathā kurupitāmahāt
 16 tvayi sarvaṃ samāsaktaṃ tvam evaiko janeśvaraḥ
     yac cānugraha saṃyuktam etad uktaṃ tvayānagha
 17 etat sarvam ahaṃ samyag ācariṣye janārdana
     idaṃ cādbhutam atyarthaṃ kṛtam asmatpriyepsayā
 18 yat pāpo nihataḥ saṃkhye kauravyo dhṛtarāṣṭrajaḥ
     tvayā dagdhaṃ hi tat saunyaṃ mayā vijitam āhave
 19 bhavatā tat kṛtaṃ karma yenāvāpto jayo mayā
     duryodhanasya saṃgrāme tava buddhiparākramaiḥ
 20 karṇasya ca vadhopāyo yathāvat saṃpradarśitaḥ
     saindhavasya ca pāpasya bhūriśravasa eva ca
 21 ahaṃ ca prīyamāṇena tvayā devakinandana
     yad uktas tat kariṣyāmi na hi me 'tra vicāraṇā
 22 rājānaṃ ca samāsādya dharmātmānaṃ yudhiṣṭhiram
     codayiṣyāmi dharmajña gamanārthaṃ tavānagha
 23 rucitaṃ hi mamaitat te dvārakāgamanaṃ prabho
     acirāc caiva dṛṣṭā tvaṃ mātulaṃ madhusūdana
     baladevaṃ ca durdharṣaṃ tathānyān vṛṣṇipuṃgavān
 24 evaṃ saṃbhāṣamāṇau tau prāptau vāraṇasāhvayam
     tathā viviśatuś cobhau saṃprahṛṣṭanarākulam
 25 tau gatvā dhṛtarāṣṭrasya gṛhaṃ śakra gṛhopamam
     dadṛśāte mahārāja dhṛtarāṣṭraṃ janeśvaram
 26 viduraṃ ca mahābuddhiṃ rājānaṃ ca yudhiṣṭhiram
     bhīmasenaṃ ca durdharṣaṃ mādrīputrau ca pāṇḍavau
     dhṛtarāṣṭram upāsīnaṃ yuyutsuṃ cāparājitam
 27 gāndhārīṃ ca mahāprājñāṃ pṛthāṃ kṛṣṇāṃ ca bhāminīm
     subhadrādyāś ca tāḥ sarvā bharatānāṃ striyas tathā
     dadṛśāte sthitāḥ sarvā gāndhārīṃ parivārya vai
 28 tataḥ sametya rājānaṃ dhṛtarāṣṭram ariṃdamau
     nivedya nāmadheye sve tasya pādāv agṛhṇatām
 29 gāndhāryāś ca pṛthāyāś ca dharmarājñas tathaiva ca
     bhīmasya ca mahātmānau tathā pādāvagṛhṇatām
 30 kṣattāraṃ cāpi saṃpūjya pṛṣṭvā kuśalam avyayam
     taiḥ sārdhaṃ nṛpatimṃ vṛddhaṃ tatas taṃ paryupāsatām
 31 tato niśi mahārāja dhṛtarāṣṭraḥ kurūdvahān
     janārdanaṃ ca medhāvī vyasarjayata vai gṛhān
 32 te 'nujñātā nṛpatinā yayuḥ svaṃ svaṃ niveśanam
     dhanaṃjaya gṛhān eva yayau kṛṣṇas tu vīryavān
 33 tatrārcito yathānyāyaṃ sarvakāmair upasthitaḥ
     kṛṣṇaḥ suṣvāpa medhāvī dhanaṃjaya sahāyavān
 34 prabhātāyāṃ tu śarvaryāṃ kṛtapūrvāhṇika kriyau
     dharmarājasya bhavanaṃ jagmatuḥ paramārcitau
     yatrāste sa sahāmātyo dharmarājo mahāmanāḥ
 35 tatas tau tat praviśyātha dadṛśāte mahābalau
     dharmarājānam āsīnaṃ devarājam ivāśvinau
 36 tau samāsādya rājānaṃ vārṣṇeya kura puṃgavau
     niṣīdatur anujñātau prīyamāṇena tena vai
 37 tataḥ sa rājā medhāvī vivikṣū prekṣya tāv ubhau
     provāca vadatāṃ śreṣṭho vacanaṃ rājasattamaḥ
 38 vivikṣū hi yuvāṃ manye vīrau yadukurūdvahau
     brūta kartāsmi sarvaṃ vāṃ nacirān mā vicāryatām
 39 ity ukte phalgunas tatra dharmarājānam abravīt
     vinītavad upāgamya vākyaṃ vākyaviśāradaḥ
 40 ayaṃ ciroṣito rājan vāsudevaḥ pratāpavān
     bhavantaṃ samanujñāpya pitaraṃ draṣṭum icchati
 41 sa gacched abhyanujñāto bhavatā yadi manyase
     ānartanagarīṃ vīras tadanujñātum arhasi
 42 [y]
     puṇḍarīkākṣa bhadraṃ te gaccha tvaṃ madhusūdana
     purīṃ dvāravatīm adya draṣṭuṃ śūra sutaṃ prabhum
 43 rocate me mahābāho gamanaṃ tava keśava
     mātulaś ciradṛṣṭo me tvayā devī ca devakī
 44 mātulaṃ vasudevaṃ tvaṃ baladevaṃ ca mādhava
     pūjayethā mahāprājña madvākyena yathārhataḥ
 45 smarethāś cāpi māṃ nityaṃ bhīmaṃ ca balināṃ varam
     phalgunaṃ nakulaṃ caiva sahadevaṃ ca mādhava
 46 ānartān avalokya tvaṃ pitaraṃ ca mahābhuja
     vṛṣṇīṃś ca punar āgaccher hayamedhe mamānagha
 47 sa gaccha ratnāny ādāya vividhāni vasūni ca
     yac cāpy anyan manojñaṃ te tad apy ādatsva sātvata
 48 iyaṃ hi vasudhā sarvā prasādāt tava mādhava
     asmān upagatā vīra nihatāś cāpi śatravaḥ
 49 evaṃ bruvati kauravye dharmarāje yudhiṣṭhire
     vāsudevo varaḥ puṃsām idaṃ vacanam abravīt
 50 tavaiva ratnāni dhanaṃ ca kevalaṃ; dharā ca kṛtsnā tu mahābhujādya vai
     yad asti cānyad draviṇaṃ gṛheṣu me; tvam eva tasyeśvara nityam īśvaraḥ
 51 tathety athoktaḥ pratipūjitas tadā; gadāgrajo dharmasutena vīryavān
     pitṛṣvasām abhyavadad yathāvidhi; saṃpūjitaś cāpy agamat pradakṣiṇam
 52 tayā sa samyak pratinanditas tadā; tathaiva sarvair vidurādibhis tataḥ
     viniryayau nāgapurād gadāgrajo; rathena divyena caturyujā hariḥ
 53 rathaṃ subhadrām adhiropya bhāminīṃ; yudhiṣṭhirasyānumate janārdanaḥ
     pitṛṣvasāyāś ca tathā mahābhujo; viniryayau paurajanābhisaṃvṛtaḥ
 54 tam anvagād vānaravarya ketanaḥ; sa sātyaktir mādravatīsutāv api
     agādha buddhir viduraś ca mādhavaṃ; svayaṃ ca bhīmo gajarājavikramaḥ
 55 nivartayitvā kuru rāṣṭravardhanāṃs; tataḥ sa sarvān viduraṃ ca vīryavān
     janārdano dārukam āha sa tvaraḥ; pracodayāśvān iti sātyakis tadā
 56 tato yayau śatrugaṇapramardanaḥ; śinipravīrānugato janārdanaḥ
     yathā nihatyāri gaṇāñ śatakratur; divaṃ tathānartapurīṃ pratāpavān

 

SECTION LI

"Brahmana said, 'Since the mind is the ruler of these five elements, in the matter of controlling and bringing them forth, the mind, therefore, is the soul of the elements. The mind always presides over the great elements. The understanding proclaims power, and is called the Kshetrajna. 1 The mind yokes the senses as a charioteer yokes good steeds. The senses, the mind, and the understanding are always joined to the Kshetrajna. The individual soul, mounting the chariot to which big steeds are yoked and which has the understanding for the reins, drives about on all sides. With all the senses attached to it (for steeds), with the mind for the charioteer, and the understanding for the eternal reins, exists the great Brahman-car. Verily, that man endued with learning and wisdom who always understands the Brahman-car in this way, is never overwhelmed by delusion in the midst of all entities. This forest of Brahman begins with the Unmanifest and ends with gross objects. It includes mobile and immobile entities, and receives light from the radiance of the sun and the moon, and is adorned with planets and constellations. It is decked, again, on all sides with nets of rivers and mountains. It is always embellished likewise by diverse kinds of waters. It is the means of subsistence for all creatures. It is, again, the goal of all living creatures. In that forest the Kshetrajna always moves about. Whatever entities exist in this world, mobile and immobile, are the very first to be dissolved away. After this (are dissolved) those qualities which compose all entities. After the qualities (are dissolved) the five elements. Such is the gradation of entities. Gods, men, Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature, and not from actions, not from a cause. The Brahmanas, who are creators of the universe, are born here again and again. All that springs from them dissolves, when the time comes, in those very five great elements like billows in the ocean. All the great elements are beyond those elements that compose the universe. He that is released from those five elements goes to the highest goal. The puissant Prajapati created all this by the mind only. After the same manner Rishis attained to the status of deities by the aid of penance. After the same manner, those who have achieved perfection, who were capable of the concentration of Yoga, and who subsist on fruits and roots, likewise perceive the triple world by penance. Medicines and herbs and all the diverse sciences are acquired
p. 89
by means of penance alone, for all acquisition has penance for its root. Whatever is difficult of acquisition, difficult to learn, difficult to vanquish, difficult to pass through, are all achievable by penance, for penance is irresistible. One that drinks alcoholic liquors, one that slays a Brahmana, one that steals, one that destroys a foetus, one that violates one's preceptor's bed, becomes cleansed of such sin by penance well performed. Human beings, Pitris, deities, (sacrificial) animals, beasts and birds, and all other creatures mobile and immobile, by always devoting themselves to penances, become crowned with success by penance alone. In like manner, the deities, endued with great powers of illusion, have attained to Heaven. Those who without idleness perform acts with expectations, being full of egoism, approach the presence of Prajapati. Those high-souled ones, however, who are devoid of mineness and freed from egoism through the pure contemplation of Yoga, attain to the great and highest regions. Those who best understand the self, having attained to Yoga contemplation and having their minds always cheerful, enter into the unmanifest accumulation of happiness. Those persons who are freed from the idea of mineness as also from egoism and who are reborn after having attained to the fullness of Yoga contemplation, enter (when they depart from such life) into the highest region reserved for the great, viz., the Unmanifest. Born from that same unmanifest (principle) and attaining to the same once more, freed from the qualities of Darkness and Passion, and adhering to only the quality of Goodness, one becomes released from every sin and creates all things. 1 Such a one should be known to be Kshetrajna in perfection. He that knows him, knows the Veda. 2 Attaining to pure knowledge from (restraining) the mind, the ascetic should sit self-restrained. One necessarily becomes that on which one's mind is set. This is an eternal mystery. That which has the unmanifest for its beginning and gross qualities for its end, has been said to have Ne-science for its indication. But do you understand that whose nature is destitute of qualities? Of two syllables is Mrityu (death); of three syllable is the eternal Brahman. Mineness is death, and the reverse of mineness is the eternal. 3 Some men who are led by bad understanding applaud action. Those, however, that are numbered among the high-souled ancients never applaud action. By action is a creature born with body which is made up of the sixteen. 4 (True) Knowledge swallows up Purusha (Self with consciousness of
p. 90
body). Even this is what is highly acceptable to eaters of Amrita. 1 Therefore, those whose vision extends to the other end (of the ocean of life) have no attachment for actions. This Purusha, however, is full of knowledge and not full of action. 2 He dies not who understands Him that is immortal, immutable, incomprehensible, eternal and indestructible--Him that is the restrained Soul and that transcends all attachments. He who thus understands the Soul to which there is nothing prior which is uncreated, immutable, unconquered, and incomprehensible even to those that are eaters of nectar, certainly becomes himself incomprehensible and immortal through these means. Expelling all impressions and restraining the Soul in the Soul, he understands that auspicious Brahman than which nothing greater exists. Upon the understanding becoming clear, he succeeds in attaining to tranquillity. The indication of tranquillity is like what takes place in a dream. 3 This is the goal of these emancipated ones who are intent on knowledge. They behold all those movements which are born of successive developments. 4 This is the goal of those who are unattached to the world, This is the eternal usage. This is the acquisition of men of knowledge. This is the uncensured mode of conduct. This goal is capable of being attained by one that is alike to all creatures, that is without attachment, that is without expectations, and that looks equally on all things. I have now declared everything to you, ye foremost of regenerate Rishis. Do you act in this way forthwith; you will then acquire success.'
"The preceptor continued, 'Thus addressed by the preceptor Brahma, those high-souled sages acted accordingly and then attained to many regions (of great felicity). Do thou also, O blessed one, duly act according to the words of Brahma as declared by me, O thou of pure soul. Thou wilt then attain to success.'
"Vasudeva said,--'Thus instructed in the principles of high religion by the preceptor, the pupil, O son of Kunti, did everything accordingly, and then attained to Emancipation. Having done all that he should have done, the pupil, O perpetuator of Kuru's race, attained to that seat repairing whither one has not to grieve.'
"Arjuna said, 'Who, indeed, was that Brahmana, O Krishna, and who the pupil, O Janarddana. Truly, if it is fit to be heard by me, do thou then tell me, O lord!'
p. 91
"Vasudeva said, 'I am the preceptor, O mighty-armed one, and know that the mind is my pupil. Through my affection for thee, O Dhananjaya, I have related this mystery to thee. If thou hast any love for me, O perpetuator of Kuru's race, do thou then, after having heard these instructions relating to the Soul, always act duly (according to them), O thou of excellent vows. Then when this religion has been duly practised, O mower of foes, thou wilt become freed from all thy sins and attain to absolute emancipation. Formerly, when the hour of battle came, this very religion, O thou of mighty arms, was declared by me (to thee)! Do thou, therefore, set thy mind on it. And now, O chief of Bharata's race, it is long since that I saw the lord my sire. I wish to see him again, with thy leave, O Phalguna!'
"Vaisampayana continued, 'Unto Krishna who had said so, Dhananjaya said in reply,--We shall go to-day from this town to the city called after the elephant. Meeting king Yudhishthira of virtuous soul there, and informing him (of thy intention) thou shalt then repair to thy own city!'"

---

Footnotes

88:1 The understanding operates on what is placed before it by the mind. The understanding, therefore, is, as it were, the lord exercising power or sovereignty, being served by the mind.
89:1 Sarvan srijati i.e., creates all things by attaining to the condition of the universal cause, for the unmanifest is the universal cause. Between such a one and the Supreme Soul there is no difference. Even this is said in the last sentence.
89:2 The man who reads the book called Veda is not truly conversant with the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing the Veda.
89:3 The argument is that Mrityu or death being of two syllables, the correspondence is justifiable between it and Mama or mineness which also is of two syllables. So in the case of Brahman and na-mama. Of course, what is meant by mineness being death and not-mineness being Brahman or emancipation, cannot be unintelligible to one who has carefully read the preceding sections.
89:4 i.e., the five great elements, four organs of knowledge with mind, and the four organs of action.
90:1 The word Purusha here is used in the sense of dehabhimani Jiva or individual self with consciousness of body. True knowledge destroys this condition of Jiva, for the man of knowledge identifies himself with the universe and thereby assimilates himself to Brahman. By eaters of Amrita are meant they who never take any food without offering portions thereof to the deities, Pitris, and guests. Of course, Yogins of piety are implied by it.
90:2 Purusha here implies Jiva divested of consciousness of body.
90:3 The meaning is this: in a dream what is seen is all unreal. So, when tranquillity has been attained, all the surroundings become unreal. Nilakantha gives a slightly different interpretation; it is this: when tranquillity has been attained, the Soul lives without attachment to the body and all external objects. Indeed, the Soul then lives completely in itself even as it works in course of a dream.
90:4 The sense is that they behold all worldly objects, present, past and future, which are, of course, due to development of previous causes.

 

 

Book 14
Chapter 52

 

 

 

 1 [v]
      tathā prayāntaṃ vārṣṇeyaṃ dvārakāṃ bharatarṣabhāḥ
      pariṣvajya nyavartanta sānuyātrāḥ paraṃtapāḥ
  2 punaḥ punaś ca vārṣṇeyaṃ paryaṣvajata phalgunaḥ
      ā cakṣurviṣayāc cainaṃ dadarśa ca punaḥ punaḥ
  3 kṛcchreṇaiva ca tāṃ pārtho govinde viniveśitām
      saṃjahāra tadā dṛṣṭiṃ kṛṣṇaś cāpy aparājitaḥ
  4 tasya prayāṇe yāny āsan nimittāni mahātmanaḥ
      bahūny adbhutarūpāṇi tāni me gadataḥ śṛṇu
  5 vāyur vegena mahatā rathasya purato vavau
      kurvan niḥśarkaraṃ mārgaṃ virajaskam akaṇṭakam
  6 vavarṣa vāsavaś cāpi toyaṃ śuci sugandhi ca
      divyāni caiva puṣpāṇi purataḥ śārṅgadhanvanaḥ
  7 sa prayāto mahābāhuḥ sameṣu maru dhanvasu
      dadarśātha muniśreṣṭham uttaṅkam amitaujasam
  8 sa taṃ saṃpūjya tejasvī muniṃ pṛthula locanaḥ
      pūjitas tena ca tadā paryapṛcchad anāmayam
  9 sa pṛṣṭaḥ kuśalaṃ tena saṃpūjya madhusūdanam
      uttaṅko brāhmaṇaśreṣṭhas tataḥ papraccha mādhavam
  10 kac cic chaure tvayā gatvā kurupāṇḍavasadma tat
     kṛtaṃ saubhrātram acalaṃ tan me vyākhyātum arhasi
 11 abhisaṃdhāya tān vīrān upāvṛtto 'si keśava
     saṃbandhinaḥ sudayitān satataṃ vṛṣṇipuṅgava
 12 kac cit pāṇḍusutāḥ pañca dhṛtarāṣṭrasya cātmajāḥ
     lokeṣu vihariṣyanti tvayā saha paraṃtapa
 13 svarāṣṭreṣu ca rājānaḥ kac cit prāpsyanti vai sukham
     kauraveṣu praśānteṣu tvayā nāthena mādhava
 14 yā me saṃbhāvanā tāta tvayi nityam avartata
     api sā saphalā kṛṣṇa kṛtā te bharatān prati
 15 [vā]
     kṛto yatno mayā brahman saubhrātre kauravān prati
     na cāśakyanta saṃdhātuṃ te 'dharmarucayo mayā
 16 tatas te nidhanaṃ prāptāḥ sarve sa sutabāndhavāḥ
     na diṣṭam abhyatikrāntuṃ śakyaṃ buddhyā balena vā
     maharṣe viditaṃ nūnaṃ sarvam etat tavānagha
 17 te 'tyakrāman matiṃ mahyaṃ bhīṣmasya vidurasya ca
     tato yamakṣayaṃ jagmuḥ samāsādyetaretaram
 18 pañca vai pāṇḍavāḥ śiṣṭā hatamitrā hatātmajāḥ
     dhārtarāṣṭrāś ca nihatāḥ sarve sa sutabāndhavāḥ
 19 ity uktavacane kṛṣṇe bhṛśaṃ krodhasamanvitaḥ
     uttaṅkaḥ pratyuvācainaṃ roṣād utphālya locane
 20 yasmāc chaktena te kṛṣṇa na trātāḥ kurupāṇḍavāḥ
     saṃbandhinaḥ priyās tasmāc chapsye 'haṃ tvām asaṃśayam
 21 na ca te prasabhaṃ yasmāt te nigṛhya nivartitāḥ
     tasmān manyuparītas tvāṃ śapsyāmi madhusūdana
 22 tvayā hi śaktena satā mithyācāreṇa mādhava
     upacīrṇāḥ kuruśreṣṭhā yas tv etān samupekṣathāḥ
 23 [vā]
     śṛṇu me vistareṇedaṃ yad vakṣye bhṛgunandana
     gṛhāṇānunayaṃ cāpi tapasvī hy asi bhārgava
 24 śrutvā tvam etad adhyātmaṃ muñcethāḥ śāpam adya vai
     na ca māṃ tapasālpena śakto 'bhibhavituṃ pumān
 25 na ca te tapaso nāśam icchāmi japatāṃ vara
     tapas te sumahad dīptaṃ guravaś cāpi toṣitāḥ
 26 kaumāraṃ vrahmacaryaṃ te jānāmi dvijasattama
     duḥkhārjitasya tapasas tasmān necchāmi te vyayam

SECTION LII

"Vaisampayana said, 'After this, Krishna ordered Daruka, saying--Let my car be yoked.--Within a very short space of time Daruka informed (his master), saying,--It has been yoked.--The son of Pandu then commanded all his attendants, saying,--Prepare yourselves and be ready. We shall repair to-day to the city named after the elephant. Thus addressed, O king, those troops accoutred themselves, and informed Pritha's son of immeasurable energy, saying,--Everything is equipt. Then those two, viz., Krishna and the son of Pandu, ascended their car and proceeded on the journey, the loving friends engaged the while in delightful conversation. Unto Vasudeva seated on the car, Dhananjaya of great energy once more said these words, O chief of Bharata's race!--O perpetuator of the Vrishni race, the king has obtained victory through thy grace. All his foes have been slain, and he has recovered his kingdom without a thorn in it (to make it disagreeable). O slayer of Madhu, through thee the Pandavas are endued with a powerful protector. Having obtained thee for our raft we have crossed the Kuru ocean. O thou that hast this universe for thy handiwork, salutations to thee, O Soul of the universe, O best of all beings in the universe. I know thee in that measure in which I am approved by thee. 1 O slayer of Madhu, the soul of every creature is always born of thy energy. Playful sport (in the from of creation, preservation, and destruction) is thine. Earth and sky, O lord, are thy illusion. This
p. 92
whole universe, consisting of mobile and immobile objects, is established on thee. Thou createst, by modification, the four orders of Being (viz., viviparous, oviparous, filth-born, and vegetables). Thou createst the Earth, the Welkin, and Heaven, O slayer of Madhu. The stainless lunar light is thy smile. The seasons are thy senses. The ever-moving wind is thy breath, and death, existing eternally, is thy wrath. In thy grace is the goddess of prosperity. Verily, Sree is always established in thee, O thou of the highest intelligence. Thou art the sport (in which creatures engage); thou art their contentment; thou their intelligence, thou their forgiveness, thou their inclinations, thou their beauty. Thou art the universe with its mobile and immobile objects. At the end of the cycle, it is thou, O sinless one, that art called destruction. I am incapable of reciting all thy qualities in course of even a long period. Thou art the Soul and the Supreme Soul. I bow to thee, O thou of eyes like the petals of the lotus. O thou that art irresistible, I have learnt it from Narada and Devala and the Island-born (Vyasa), and the Kuru grandsire also, that all this (universe) rests on thee. Thou art the one Lord of all creatures. This, O sinless one, that thou hast declared unto me in consequence of thy favour for myself, I shall duly accomplish in its entirety, O Janarddana. Exceedingly wonderful is this which thou hast done from desire of doing what is agreeable to us, viz., the destruction in battle of the Kaurava (prince), the son of Dhritarashtra. Thai host had been burnt by thee which I (subsequently) vanquished in battle. That feat was achieved by thee in consequence of which victory became mine. By the power of thy intelligence was shown the means by which was duly affected the destruction of Duryodhana in battle, as also of Karna, as of the sinful icing of the Sindhus; and Bhurisravas. I shall accomplish all that which, O son of Devaki, pleased with me thou hast declared to myself. I do not entertain any scruple in this. Repairing to king Yudhishthira of righteous soul, I shall, O sinless one, urge him to dismiss thee, O thou that art conversant with every duty. O lord, thy departure for Dwaraka meets with my approbation. Thou shalt soon see my maternal uncle, O Janarddana. Thou shalt also see the irresistible Valadeva and other chiefs of the Vrishni race.--Thus conversing with each other, the two reached the city named after the elephant. They then, with cheerful hearts, and without any anxiety, entered the palace of Dhritarashtra which resembled the mansion of Sakra. They then saw, O monarch, king Dhritarashtra, and Vidura of great intelligence, and king Yudhishthira and the irresistible Bhimasena, and the two sons of Madri by Pandu; and the unvanquished Yuyatsu, seated before Dhritarashtra and Gandhari of great wisdom, and Pritha, and the beautiful Krishna, and the other ladies of Bharata's race with Subhadra counting first. They also saw all those ladies that used to wait upon Gandhari. Then approaching king Dhritarashtra, those two chastisers of foes announced their names and touched his feet. Indeed, those high-souled ones also touched the feet of Gandhari and Pritha and king Yudhishthira the Just, and Bhima. Embracing Vidura also, they enquired after his welfare. In the company of all those persons, Arjuna and Krishna then approached king Dhritarashtra (again). Night came and then king Dhritarashtra of great intelligence dismissed all those perpetuators of Kuru's race
p. 93
as also Janarddana for retiring to their respective chambers. Permitted by the king all of them entered their respective apartments. Krishna of great energy proceeded to the apartments of Dhananjaya. Worshipped duly and furnished with every object of comfort and enjoyment, Krishna of great intelligence passed the night in happy sleep with Dhananjaya as his companion. When the night passed away and morning came, the two heroes, finishing their morning rites and dealing their persons properly, proceeded to the mansion of king Yudhishthira the just. There Yudhishthira the just, of great might, sat with his ministers. The two high-souled ones, entering that well-adorned chamber, beheld king Yudhishthira the just like the two Aswins beholding the chief of the celestials. Meeting the king, he of Vrishni's race as also that foremost hero of Kuru's race, obtaining the permission of Yudhishthira who was highly pleased with them, sat themselves down. Then the king, gifted with great intelligence, seeing those two friends, became desirous of addressing them. Soon that best of monarchs, that foremost of speakers addressed them in the following words.'
"Yudhishthira said, 'Ye heroes, ye foremost ones of Yadu's and Kuru's race, it seems that ye two are desirous of saying something to me. Do ye say what is in your mind. I shall soon accomplish it. Do not hesitate.'
"Thus addressed, Phalguna, well conversant with speech, humbly approached king Yudhishthira the just and then said these words.--'Vasudeva here, of great prowess, O king, is long absent from home. He desires, with thy permission, to see his sire. Let him go, if thou thinkest it meet, to the city of the Anarttas. It behoveth thee; O hero, to grant him permission!'
"Yudhishthira said, 'O lotus-eyed one, blessed be thou. O slayer of Madhu, do thou go this very day to the city of Dwaravati for seeing, O puissant one, that foremost one of Sura's race. O mighty-armed Kesava, thy departure is approved by me. Thou hast not seen my maternal uncle as also the goddess Devaki, for a long time. Meeting my maternal uncle and repairing to Valadeva also, O giver of honours, thou wilt, O thou of great wisdom, worship both of them at my word as they deserve. 1 Do thou also think of me daily as also of Bhima, that foremost of mighty men, and of Phalguna and Nakula and Sahadeva, O giver of honours. Having seen the Anarttas, and thy sire, O mighty-armed one, and the Vrishnis, thou wilt come back to my horse-sacrifice, O sinless one. Do thou then depart, taking with thee diverse kinds of gems and various sorts of wealth. Do thou, O hero of the Satwata race, also take with thee whatever else thou likest. It is through thy grace, O Kesava, that the whole Earth, O hero, has come under our dominion and all our foes have been slain.'
When king Yudhishthira the just of Kuru's race said so, Vasudeva, that foremost of men, said these words (in reply).
"Vasudeva said, 'O mighty-armed one, all jewels and gems, all wealth,
p. 94
and the entire Earth, are thine and thine alone. Whatever wealth exists in my, abode, thou, O lord, art always the owner thereof.' Unto him Yudhishthira, the son of Dharma, said,--'Be it so'--and then duly worshipped (Krishna) the eldest brother, endued with great energy, of Gada. Vasudeva then proceeded to his paternal aunt (Kunti). Duly honouring her, he circumambulated her person. He was properly accosted by her in return, and then by all the others having Vidura for their first. The four-armed eldest brother of Gada then set out from Nagapura on his excellent car. 1 Placing his sister, the lady Subhadra, on the car, the mighty-armed Janarddana then, with the permission of both Yudhishthira and (Kunti) his paternal aunt, set out, accompanied by a large train of citizens. The hero who had the foremost of apes on his banner, as also Satyaki, and the two sons of Madravati, and Vidura of immeasurable intelligence, and Bhima himself whose tread resembled that of a prince of elephants, all followed Madhava. Janarddana of mighty energy causing all those extenders of the Kuru kingdom and Vidura also to return, addressed Daraka, and Satyaki, saying,--'Urge the steeds to speed.' Then that grinder of hostile masses, viz., Janarddana of great prowess, accompanied by Satyaki, the foremost one of Sini's race, proceeded to the city of the Anarttas, after having slain all his foes, like He of a hundred sacrifices proceeding to Heaven (after slaughtering all his foes).'

 

Book 14
Chapter 53

 

 

 

1 [u]
      brūhi keśava tattvena tvam adhyātmam aninditam
      śrutvā śreyo 'dhidhāsyāmi śāpaṃ vā te janārdana
  2 [vā]
      tamo rajaś ca sattvaṃ ca viddhi bhāvān madāśrayān
      tathā rudrān vasūṃś cāpi viddhi mat prabhavān dvija
  3 mayi sarvāṇi bhūtāni sarvabhūteṣu cāpy aham
      sthita ity abhijānīhi mā te 'bhūd atra saṃśayaḥ
  4 tathā daitya gaṇān sarvān yakṣarākṣasa pannagān
      gandharvāpsarasaś caiva viddhi mat prabhavān dvija
  5 sad asac caiva yat prāhur avyaktaṃ vyaktam eva ca
      akṣaraṃ ca kṣaraṃ caiva sarvam etan mad ātmakam
  6 ye cāśrameṣu vai dharmāś caturṣu vihitā mune
      daivāni caiva karmāṇi viddhi sarvaṃ mad ātmakam
  7 asac ca sad asac caiva yad viśvaṃ sad asataḥ param
      tataḥ paraṃ nāsti caiva devadevāt sanātanāt
  8 oṃkāra pabhavān vedān viddhi māṃ tvaṃ bhṛgūdvaha
      yūpaṃ somaṃ tathaiveha tridaśāpyāyanaṃ makhe
  9 hotāram api havyaṃ ca viddhi māṃ bhṛgunandana
      adhvaryuḥ kalpakaś cāpi haviḥ paramasaṃskṛtam
  10 udgātā cāpi māṃ stauti gītaghoṣair mahādhvare
     prāyaścitteṣu māṃ brahmañ śānti maṅgalavācakāḥ
     stuvanti viśvakarmāṇaṃ satataṃ dvijasattamāḥ
 11 viddhi mahyaṃ sutaṃ dharmam agrajaṃ dvijasattama
     mānasaṃ dayitaṃ vipra sarvabhūtadayātmakam
 12 tatrāhaṃ vartamānaiś ca nivṛttairś caiva mānavaiḥ
     bahvīḥ saṃsaramāṇo vai yonīr hi dvijasattama
 13 dharmasaṃrakṣaṇārthāya dharmasaṃsthāpanāya ca
     tais tair veṣaiś ca rūpaiś ca triṣu lokeṣu bhārgava
 14 ahaṃ viṣṇur ahaṃ brahmā śakro 'tha prabhavāpyayaḥ
     bhūtagrāmasya sarvasya sraṣṭā saṃhāra eva ca
 15 adharme vartamānānāṃ sarveṣām aham apy uta
     dharmasya setuṃ badhnāmi calite calite yuge
     tās tā yonīḥ praviśyāhaṃ prajānāṃ hitakāmyayā
 16 yadā tv ahaṃ deva yonau vartāmi bhṛgunandana
     tadāhaṃ devavat sarvam ācarāmi na saṃśayaḥ
 17 yadā gandharvayonau tu vartāmi bhṛgunandana
     tadā gandharvavac ceṣṭāḥ sarvāś ceṣṭāmi bhārgava
 18 nāgayonau yadā caiva tadā vartāmi nāgavat
     yakṣarākṣasa yonīś ca yathāvad vicarāmy aham
 19 mānuṣye vartamāne tu kṛpaṇaṃ yācitā mayā
     na ca te jātasaṃmohā vaco gṛhṇanti me hitam
 20 bhayaṃ ca mahad uddiśya trāsitāḥ kuravo mayā
     kruddheva bhūtvā ca punar yathāvad anudarśitāḥ
 21 te 'dharmeṇeha saṃyuktāḥ parītāḥ kāladharmaṇā
     dharmeṇa nihatā yuddhe gatāḥ svargaṃ na saṃśayaḥ
 22 lokeṣu pāṇḍavāś caiva gatāḥ khyātiṃ dvijottama
     etat te sarvam ākhyātaṃ yan māṃ tvaṃ paripṛcchasi

SECTION LIII

"Vaisampayana said, 'As he of Vrishni's race was proceeding to Dwaraka, those foremost princes of Bharata's race, those chastisers of foes embraced him and fell back with their attendants. Phalguna repeatedly embraced the Vrishni hero, and as long as he was within the range of vision, he repeatedly turned his eyes towards him. With great difficulty, the son of Pritha withdrew his gaze that had fallen on Govinda. The unvanquished Krishna also (did the same). The indications that were manifested on the occasion of that high-souled one's departure, I shall now detail. Do thou listen to me. The wind blew with great speed before the car, clearing the path of sand-grains and dust and thorns. Vasava rained pure and fragrant showers and celestial flowers before the wielder of Saranga. As the mighty-armed hero proceeded, he came upon the desert ill supplied with water. There he beheld that foremost of ascetics, named Utanka, of immeasurable energy. The hero of large eyes and great energy worshipped that ascetic. He was then worshipped by the ascetic in return. Vasudeva then enquired after his welfare. That foremost
p. 95
of Brahmanas, viz., Utanka, politely accosted by Madhava, honoured him duly and then addressed him in these words.--'O Saurin, having repaired to the mansions of the Kurus and the Pandavas, hast thou succeeded in establishing a durable understanding between them such as should exist between brothers? It behoves thee to tell me everything. Dost thou come, O Kesava, after having united them in peace,--them that are thy relatives and that are ever dear to thee, O foremost one of Vrishni's race? Will the five sons of Pandu, and the children of Dhritarashtra, O scorcher of foes, sport in the world in joy with thee? Will all the kings enjoy happiness in their respective kingdoms, in consequence of the pacification of the Kauravas brought about by thee? Has that trust, O son, which I had always reposed on thee, borne fruit with regard to the Kauravas?'
"The blessed and holy one said, 'I strove my best at first, for bringing about a good understanding, in regard to the Kauravas. When I could not by any means succeed in establishing them on peace, it happened that all of them, with their relatives and kinsmen, met with death. It is impossible to transgress destiny by either intelligence or might. O great Rishi, O sinless one, this also cannot be unknown to thee. They (the Kauravas) transgressed the counsels which Bhishma and Vidura gave them referring to me. 1 Encountering one another they then became guests of Yama's abode. Only the five Pandavas constitute the remnant of the unslain, all their friends and all their children having been slaughtered. All the sons of Dhritarashtra also with their children and kinsmen, have been slain.' When Krishna had said these words, Utanka, filled with wrath, and with eyes expanded in rage, addressed him in these words.
"Utanka said,--'Since, though able, O Krishna, thou didst not rescue those foremost ones of Kuru's race, who were thy relatives and, therefore, dear to thee, I shall, without doubt, curse thee. Since thou didst not forcibly compel them to forbear, therefore, O slayer of Madhu, I shall, filled with wrath, denounce a curse on thee. It seems, O Madhava, that though fully able (to save them), thou wert indifferent to these foremost of Kurus who, overwhelmed by insincerity and hypocrisy have all met with destruction.'
"Vasudeva said, 'O scion of Bhrigu's race, listen to what I say in detail. Do thou accept my apologies also. O thou of Bhrigu's race, thou art an ascetic. After having heard my words relating to the soul, thou mayst then utter thy curse. No man is able, by a little ascetic merit, to put me down. O foremost of ascetics, I do not wish to see the destruction of all thy penances. Thou hast a large measure of blazing penances. Thou hast gratified thy preceptors and seniors. 2 O foremost of regenerate ones, I know that thou hast observed the rules of Brahmacharyya from the days of thy infancy. I do not, therefore, desire the loss or diminution of thy penances achieved with so much pain.'"

 

 

Book 14
Chapter 54

 

 

 

 1 [u]
      abhijānāmi jagataḥ kartāraṃ tvāṃ janārdana
      nūnaṃ bhavatprasādo 'yam iti me nāsti saṃśayaḥ
  2 cittaṃ ca suprasannaṃ me tvad bhāvagatam acyuta
      vinivṛttaś ca me kopa iti viddhi paraṃtapa
  3 yadi tv anugrahaṃ kaṃ cit tvatto 'rho 'haṃ janārdana
      draṣṭum icchāmi te rūpam aiśvaraṃ tan nidarśaya
  4 [v]
      tataḥ sa tasmai prītātmā darśayām āsa tad vapuḥ
      śāśvataṃ vaiṣṇavaṃ dhīmān dadṛśe yad dhanaṃjayaḥ
  5 sa dadarśa mahātmānaṃ viśvarūpaṃ mahābhujam
      vismayaṃ ca yayau vipras tad dṛṣṭvā rūpam aiśvaram
  6 [u]
      viśvakarman namas te 'stu yasya te rūpam īdṛśam
      padbhyāṃ te pṛthivī vyāptā śirasā cāvṛtaṃ nabhaḥ
  7 dyāvāpṛthivyor yan madhyaṃ jaṭhareṇa tad āvṛtam
      bhujābhyām āvṛtāś cāśās tvam idaṃ sarvam acyuta
  8 saṃharasva punar devarūpam akṣayyam uttamam
      punas tvāṃ svena rūpeṇa draṣṭum icchāmi śāśvatam
  9 [v]
      tam uvāca prasannātmā govindo janamejaya
      varaṃ vṛṇīṣveti tadā tam uttaṅko 'bravīd idam
  10 paryāpta eṣa evādya varas tvatto mahādyute
     yat te rūpam idaṃ kṛṣṇa paśyāmi prabhavāpyayam
 11 tam abravīt punaḥ kṛṣṇo mā tvam atra vicāraya
     avaśyam etat kartavyam amoghaṃ darśanaṃ mama
 12 [u]
     avaśya karaṇīyaṃ vai yady etan manyase vibho
     toyam icchāmi yatreṣṭaṃ maruṣv etad dhi durlabham
 13 [v]
     tataḥ saṃhṛtya tat tejaḥ provācottaṅkam īśvaraḥ
     eṣṭavye sati cintyo 'ham ity uktvā dvārakāṃ yayau
 14 tataḥ kadā cid bhagavān uttaṅkas toyakāṅkṣayā
     tṛṣitaḥ paricakrāma marau sasmāra cāyutam
 15 tato digvāsasaṃ dhīmān mātaṅgaṃ malapaṅkinam
     apaśyata marau tasmiñ śvayūthaparivāritam
 16 bhīṣaṇaṃ baddhanistriṃśaṃ bāṇakārmukadhāriṇam
     tasyādhaḥ srotaso 'paśyad vāri bhūri dvijottamaḥ
 17 smarann eva ca taṃ prāha mātaṅgaḥ prahasann iva
     ehy uttaṅka pratīcchasva matto vāri bhṛgūdvaha
     kṛpā hime sumahatī tvāṃ dṛṣṭvā tṛṭ samāhatam
 18 ity uktas tena sa munis tat toyaṃ nābhyanandata
     cikṣepa ca sa taṃ dhīmān vāgbhir ugrābhir acyutam
 19 punaḥ punaś ca mātaṅgaḥ pibasveti tam abravīt
     na cāpibat sa sakrodhaḥ kṣubhitenāntar ātmanā
 20 sa tathā niścayāt tena pratyākhyāto mahātmanā
     śvabhiḥ saha mahārāja tatraivāntaradhīyata
 21 uttaṅkas taṃ tathā dṛṣṭvā tato vrīḍita mānasaḥ
     mene pralabdham ātmānaṃ kṛṣṇenāmitra ghātinā
 22 atha tenaiva mārgeṇa śaṅkhacakragadādharaḥ
     ājagāma mahābāhur uttaṅkaś cainam abravīt
 23 na yuktaṃ tādṛśaṃ dātuṃ tvayā puruṣasattama
     salilaṃ vipramukhyebhyo mātaṅgasrotasā vibho
 24 ity uktavacanaṃ dhīmān mahābuddhir janārdanaḥ
     uttaṅkaṃ ślakṣṇayā vācā sāntvayann idam abravīt
 25 yādṛśeneha rūpeṇa yogyaṃ dātuṃ vṛtena vai
     tādṛśaṃ khalu me dattaṃ tvaṃ tu tan nāvabudhyase
 26 mayā tvadarthamukto hi vajrapāṇiḥ puraṃdaraḥ
     uttaṅkāyāmṛtaṃ dehi toyarūpam iti prabhuḥ
 27 sa mām uvāca devendro na martyo 'martyatāṃ vrajet
     anyam asmai varaṃ dehīty asakṛd bhṛgunandana
 28 amṛtaṃ deyam ity eva mayoktaḥ sa śacīpatiḥ
     sa māṃ prasādya devendraḥ punar evedam abravīt
 29 yadi deyam avaśyaṃ vai mātaṅgo 'haṃ mahādyute
     bhūtvāmṛtaṃ pradāsyāmi bhārgavāya mahātmane
 30 yady evaṃ pratigṛhṇāti bhārgavo 'mṛtam adya vai
     pradātum eṣa gacchāmi bhārgavāyāmṛtaṃ prabho
     pratyākhyātas tv ahaṃ tena na dadyām iti bhārgava
 31 sa tathā samayaṃ kṛtvā tena rūpeṇa vāsavaḥ
     upasthitas tvayā cāpi pratyākhyāto 'mṛtaṃ dadat
     caṇḍāla rūpī bhavagān sumahāṃs te vyatikramaḥ
 32 yat tu śakyaṃ mayā kartuṃ bhūya eva tavepsitam
     toyepsāṃ tava durdharṣa kariṣye saphalām aham
 33 yeṣv ahaḥsu tava brahman salilecchā bhaviṣyati
     tadā marau bhaviṣyanti jalapūrṇāḥ payodharāḥ
 34 rasavac ca pradāsyanti te toyaṃ bhṛgunandana
     uttaṅka medhā ity uktāḥ khyātiṃ yāsyanti cāpi te
 35 ity uktaḥ prītimān vipraḥ kṛṣṇena sa babhūva ha
     adyāpy uttaṅka meghāś ca marau varṣanti bhārata

 

 

SECTION LIV

"Utanka said, 'Do thou, O Kesava, tell me that faultless Adhyatma. Having heard thy discourse I shall ordain what is for thy good or denounce a curse to thee, O Janarddana.'
"Vasudeva said, 'Know that the three qualities of Darkness and Passion and Goodness exist, depending on me as their refuge. So also, O regenerate one, know that the Rudras and the Vasus have sprung from me. In me are all creatures, and in all creatures do I exist; know this. Let no doubt arise in thy mind respecting this. So also, O regenerate one, know that all the tribes of the Daityas, all the Yakshas, Gandharvas, Rakshasas, Nagas. Apsaras, have sprung from me. Whatever has been called existent and non-existent, whatever is manifest and not-manifest, whatever is destructible and indestructible, all have me for their soul. Those fourfold courses of duty which, O ascetic, are known to attach to the (four) modes of life, and all the Vedic duties, have me for their soul. Whatever is non-existent, whatever is existent and non-existent, and whatever transcends that which is existent and non-existent,--all these which constitute the universe--are from me. There is nothing higher (or beyond) me who am the eternal god of gods. 1 O perpetuator of Bhrigu's race, know that all the Vedas beginning with (the original syllable) Om are identical with me. Know, O son of Bhrigu's race, that I am the sacrificial stake; I am the Soma (drunk in sacrifices); I am the Charu (cooked in sacrifices for being offered to the deities); I am the Homa (that is performed); I am those acts which sacrificers perform for gratifying the deities; I am even the pourer of the sacrificial libation: and I am the Havi or libation that is poured. I am the Adharyu. I am the Kalpaka; and I am the highly sanctified sacrificial Havi. It is me whom the Udgatri, in the great sacrifice, hymns by the sound of his songs. In all rites of expiation, O Brahmana, the utterers of auspicious Mantras and benedictions fraught with peace hymn my praises who am the artificer, O foremost of regenerate ones, of the universe. Know, O best of regenerate person, that Dharma is my eldest-born offspring, sprung from my mind, O learned Brahmana, whose essence is compassion for all creatures. Constantly transforming myself, I take birth in diverse wombs, O best of men, for upholding that son of mine, with the aid of men now existing in or departed from the world. Indeed, I do this for protecting Righteousness and for establishing it. In those forms that I assume for the purpose, I am known, O son of Bhrigu's race, in the three worlds as Vishnu and Brahman and Sakra. I am the origin and I am the destruction of all things. I am the creator of all existent objects and I am their destroyer. Knowing no change myself, I am the destroyer of all those creatures that live in sinfulness. In every Yuga I have to repair the causeway of Righteousness, entering into
p. 97
diverse kinds of wombs from desire of doing good to my creatures. When, O son of Bhrigu's race, I live in the order of the deities, I then verily act in every respect as a deity. When I live in the order of the Gandharvas, I then, O son of Bhrigu's race, act in every respect as a Gandharva. When I live in the order of the Nagas, I then act as a Naga, and when I live in the order of Yakshas or that of Rakshasas, I act after the manner of that order. Born now in the order of humanity, I must act as a human being. I appealed to them (the Kauravas) most piteously. But stupefied as they were and deprived of their senses, they refused to accept my words. I frightened them, filled with wrath, referring to some great fear (as the consequence of their slighting my message). But once more I showed themselves my usual (human) form. Possessed as they were of unrighteousness, and assailed by the virtue of Time, all of them have been righteously slain in battle, and have, without doubt, gone to Heaven. The Pandavas also, O best of Brahmanas, have acquired great fame. I have thus told thee all that thou hadst asked me.'"

 

Book 14
Chapter 55

 

 

 

1 [j]
      uttaṅkaḥ kena tapasā saṃyuktaḥ sumahātapāḥ
      yaḥ śāpaṃ dātukāmo 'bhūd viṣṇave prabhaviṣṇave
  2 [v]
      uttaṅko mahatā yuktas tapasā janamejaya
      guru bhaktaḥ sa tejasvī nānyaṃ kaṃ cid apūjayat
  3 sarveṣām ṛṣiputrāṇām eṣa cāsīn manorathaḥ
      auttaṅkīṃ guruvṛttiṃ vai prāpnuyām iti bhārata
  4 gautamasya tu śiṣyāṇāṃ bahūnāṃ janamejaya
      uttaṅke 'bhyadhikā prītiḥ snehaś caivābhavat tadā
  5 sa tasya damaśaucābhyāṃ vikrāntena ca karmaṇā
      samyak caivopacāreṇa gautamaḥ prītimān abhūt
  6 atha śiṣyasahasrāṇi samanujñāya gautamaḥ
      uttaṅkaṃ parayā prītyā nābhyanujñātum aicchata
  7 taṃ krameṇa jarā tāta pratipede mahāmunim
      na cānvabudhyata tadā sa munir guruvatsalaḥ
  8 tataḥ kadā cid rājendra kāṣṭhāny ānayituṃ yayau
      uttaṅkaḥ kāṣṭhabhāraṃ ca mahāntaṃ samupānayat
  9 sa tu bhārābhibhūtātmā kāṣṭhabhāram ariṃdamam
      niṣpipeṣa kṣitau rājan pariśrānto bubhukṣitaḥ
  10 tasya kāṣṭhe vilagnābhūj jaṭā rūpyasamaprabhā
     tataḥ kāṣṭhaiḥ saha tadā papāta dharaṇītale
 11 tataḥ sa bhāraniṣpiṣṭaḥ kṣudhāviṣṭaś ca bhārgavaḥ
     dṛṣṭvā tāṃ vayaso 'vasthāṃ rurodārtasvaraṃ tadā
 12 tato guru sutā tasya padmapatra nibhekṣaṇā
     jagrāhāśrūṇi suśroṇī kareṇa pṛthulocanā
     pitur niyogād dharmajñā śirasāvanatā tadā
 13 tasyā nipetatur dagdhau karau tair aśrubindubhiḥ
     na hi tān aśrupātān vai śaktā dhārayituṃ mahī
 14 gautamas tv abravīd vipram uttaṅkaṃ prītamānasaḥ
     kasmāt tāta tavādyeha śokottaram idaṃ manaḥ
     sa svairaṃ brūhi viprarṣe śrotum icchāmi te vacaḥ
 15 [u]
     bhavadgatena manasā bhavat priyacikīrṣayā
     bhavad bhaktigateneha bhavad bhāvānugena ca
 16 jareyaṃ nāvabuddhā me nābhijñātaṃ sukhaṃ ca me
     śatavarṣoṣitaṃ hi tvaṃ na mām abhyanujānathāḥ
 17 bhavatā hy abhyanujñātāḥ śiṣyāḥ pratyavarā mayā
     upapannā dvijaśreṣṭha śataśo 'tha sahasraśaḥ
 18 [g]
     tvat prītiyuktena mayā guruśuśrūṣayā tava
     vyatikrāman mahān kālo nāvabuddho dvijarṣabha
 19 kiṃ tv adya yadi te śraddhā gamanaṃ prati bhārgava
     anujñāṃ gṛhya mattas tvaṃ gṛhān gacchasva māciram
 20 [u]
     gurvarthaṃ kiṃ prayacchāmi brūhi tvaṃ dvijasattama
     tam upākṛtya gaccheyam anujñātas tvayā vibho
 21 [g]
     dakṣiṇā paritoṣo vai gurūṇāṃ sadbhir ucyate
     tava hy ācarato brahmaṃs tuṣṭo 'haṃ vai na saṃśayaḥ
 22 itthaṃ ca parituṣṭaṃ māṃ vijānīhi bhṛgūdvaha
     yuvā ṣoḍaśavarṣo hi yad adya bhavitā bhavān
 23 dadāmi patnīṃ kanyāṃ ca svāṃ te duhitaraṃ dvija
     etām ṛte hi nānyā vai tvat tejo 'rhati sevitum
 24 tatas tāṃ pratijagrāha yuvā bhūtvā yaśasvinīm
     guruṇā cābhyanujñāto guru patnīm athābravīt
 25 kiṃ bhavatyai prayacchāmi gurvarthaṃ viniyuṅkṣva mām
     priyaṃ hi tava kāṅkṣāmi prāṇair api dhanair api
 26 yad durlabhaṃ hi loke 'smin ratnam atyadbhutaṃ bhavet
     tad ānayeyaṃ tapasā na hi me 'trāsti saṃśayaḥ
 27 [a]
     parituṣṭāsmi te putra nityaṃ bhagavatā saha
     paryāptaye tad bhadraṃ te gaccha tāta yathecchakam
 28 [v]
     uttaṅkas tu mahārāja punar evābravīd vacaḥ
     ājñāpayasva māṃ mātaḥ kartavyaṃ hi priyaṃ tava
 29 [a]
     saudāsa patnyā vidite divye vai maṇikuṇḍale
     te samānaya bhadraṃ te gurvarthaḥ sukṛto bhavet
 30 sa tatheti pratiśrutya jagāma janamejaya
     guru patnī priyārthaṃ vai te samānayituṃ tadā
 31 sa jagāma tataḥ śīghram uttaṅko brāhmaṇarṣabhaḥ
     saudāsaṃ puruṣādaṃ vai bhikṣituṃ maṇikuṇḍale
 32 gautamas tv abravīt patnīm uttaṅko nādya dṛśyate
     iti pṛṣṭā tam ācaṣṭa kuṇḍalārthaṃ gataṃ tu vai
 33 tataḥ provāca patnīṃ sa na te samyag idaṃ kṛtam
     śaptaḥ sa pārthivo nūnaṃ brāhmaṇaṃ taṃ vadhiṣyati
 34 [a]
     ajānantyā niyuktaḥ sa bhagavan brāhmaṇo 'dya me
     bhavatprasādān na bhayaṃ kiṃ cit tasya bhaviṣyati
 35 ity uktaḥ prāha tāṃ patnīm evam astv iti gautamaḥ
     uttaṅko 'pi vane śūnye rājānaṃ taṃ dadarśa ha

SECTION LV

"Utanka said, 'I know thee, O Janarddana, to be the creator of the universe. Without doubt, this knowledge that I have is the result of thy grace towards me, O thou of unfading glory, my heart is possessed of cheerful tranquillity in consequence of its being devoted to thee. Know, O chastiser of foes, that my heart is no longer inclined to curse thee. If, O Janarddana, I deserve the least grace from thee, do thou then show me once thy sovereign form.'
"Vaisampayana continued, 'Gratified with him, the holy one then showed Utanka that eternal Vaishnava form which Dhananjaya of great intelligence had seen. Utanka beheld the high-souled Vasudeva's universal form, endued with mighty arms. The effulgence of that form was like that of a blazing fire of a thousand suns. It stood before him filling all space. It had faces on every side. Beholding that high and wonderful Vaishnava form of Vishnu, in act, seeing the Supreme Lord (in that guise), the Brahmana Utanka became filled with wonder.'
"Utanka, said, 'O thou whose handiwork is the universe, I bow to thee, O Soul of the universe, O parent of all things. With thy feet thou hast covered the whole Earth, and with thy head thou fillest the firmament. That which lies between the Earth and the firmament has been filled by thy stomach. All the points of the compass are covered by thy arms. O thou of unfading glory, thou art all this. Do thou withdraw this excellent and indestructible form of thine. I wish to behold thee now in thy own (human) form which too is eternal!'
"Vaisampayana continued, 'Unto him, O Janamejaya, Govinda of gratified soul said these words,--'Do thou ask for some boon' Unto him Utanka,
p. 98
however, said--Even this is a sufficient boon from thee for the present, O thou of great splendour, in that, O Krishna, I have beheld this form of thine, O foremost of all beings. Krishna, however, once more said unto him--Do not scruple in this matter. This must be done. A sight of my form cannot be fruitless.'
"Utanka said, 'I must accomplish that, O lord, which thou thinkest should be done. I desire to have water wherever my wish for it may arise. Water is scarce in such deserts.' Withdrawing that energy, the Supreme Lord then said unto Utanka--Whenever thou wilt require water, think of me! Having said so, he proceeded towards Dwaraka. Subsequently, one day, the illustrious Utanka, solicitous of water and exceedingly thirsty, wandered over the desert. In course of his wanderings he thought of Krishna of unfading glory. The intelligent Rishi then beheld in that desert a naked hunter (of the Chandala class), all besmeared with dirt, surrounded by a pack of dogs. Extremely fierce-looking, he carried a sword and was armed with bow and arrows. That foremost of regenerate ones beheld copious streams of water issuing from the urinary organs of that hunter. As soon as Utanka had thought of Krishna, that hunter smilingly addressed him, saying,--'O Utanka, O thou of Bhrigu's race, do thou accept this water from me. Beholding thee afflicted by thirst I have felt great compassion for thee.' Thus addressed by the hunter, the ascetic showed no inclination to accept that water. The intelligent Utanka even began to censure Krishna of unfading glory. The hunter, how ever, repeatedly addressed the Rishi, saying,--'Drink!' The ascetic refused to drink the water thus offered. On the other hand, with heart afflicted by hunger and thirst, he even gave way to wrath. Disregarded by the high-souled Rishi through that conviction, the hunter, O king, with his pack of dogs, disappeared there and then. Beholding that (wonderful) disappearance, Utanka became filled with shame. He even thought that Krishna, that slayer of foes, had beguiled him (in the matter of the boon he had granted). Soon after, the holder of the conch and discus and mace, endued with great intelligence, came to Utanka by the way (along which the hunter had come). Addressing Krishna, the Brahmana said,--'O foremost of beings, it was scarcely proper for thee to offer water unto foremost of Brahmanas in the form of a hunter's urine, O lord.' Unto Utanka who said these words, Janarddana of great intelligence replied, comforting him with many soft words--'That form which it was proper to assume for offering thee water, in that form was water offered to thee. But, also, thou couldst not understand it. The wielder of the thunder bolt, Purandara, was requested by me for thy sake. My words to that puissant deity were--'Do thou give nectar in the form of water unto Utanka.' The chief of the celestials replied to me saying--It is not proper that a mortal should become immortal. Let some other boon be granted to Utanka.'--O son of Bhrigu's race, these words were repeatedly addressed to me. The lord of Sachi, however, was once more requested by me in these words, viz., even nectar should be given to Utanka.'--The chief of the celestials then, comforting me, said,--'If, O thou of great intelligence, nectar is to be given to him, I shall then assume the form of a hunter and give it to that high-souled descendant
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of Bhrigu's race. If that son of Bhrigu accepts it thus, I then go to him, O lord, for giving it unto him. If, however, he sends me away from disregard,--I shall not then give it to him on any account,--Having made this compact with me, Vasava appeared before thee, in that disguise, for giving thee nectar. Thou, however, didst disregard him and send him away, seeing that the illustrious one had put on the guise of a Chandala. Thy fault has been great. Once more, with regard to thy desire, I am prepared to do what is in my power. Indeed, this painful thirst of thine, I shall arrange, shall be slaked. On those days, O regenerate one, in which thou wilt feel a desire for water, clouds well-charged with water will rise over this desert. Those clouds, O son of Bhrigu's race, will give thee savoury water to drink. Verily, those clouds will become known in the world as Utanka-clouds.' Thus addressed by Krishna, Utanka became filled with gladness, and to this day, O Bharata, Utanka-clouds (appear and) shower rain on and deserts.'"

 

 

Book 14
Chapter 56

 

 

 

1 [v]
      sa taṃ dṛṣṭvā tathā bhūtaṃ rājānaṃ ghoradarśanam
      dīrghaśmaśru dharaṃ nṝṇāṃ śoṇitena samukṣitam
  2 cakāra na vyathāṃ vipro rājā tv enam athābravīt
      pratyutthāya mahātejā bhayakartā yamopamaḥ
  3 diṣṭyā tvam asi kalyāṇa ṣaṣṭhe kāle mamāntikam
      bhakṣaṃ mṛgayamāṇasya saṃprāpto dvijasattama
  4 [u]
      rājan gurvarthinaṃ viddhi carantaṃ mām ihāgatam
      na ca gurvartham udyuktaṃ hiṃsyam āhur manīṣiṇaḥ
  5 [r]
      ṣaṣṭhe kāle mamāhāro vihito dvijasattama
      na ca śakyaḥ samutsraṣṭuṃ kṣudhitena mayādya vai
  6 [u]
      evam astu mahārāja samayaḥ kriyatāṃ tu me
      gurvartham abhinirvartya punar eṣyāmi te vaśam
  7 saṃśrutaś ca mayā yo 'rtho gurave rājasattama
      dadāsi vipramukhyebhyas tvaṃ hi ratnāni sarvaśaḥ
  8 dātā tvaṃ ca naravyāghra pātrabhūtaḥ kṣitāv iha
      pātraṃ pratigrahe cāpi viddhi māṃ nṛpasattama
  9 upākṛtya guror arthaṃ tvad āyattam ariṃdama
      samayeneha rājendra punar eṣyāmi te vaśam
  10 satyaṃ te pratijānāmi nātra mithyāsti kiṃ cana
     anṛtaṃ noktapūrvaṃ me svaireṣv api kuto 'nyathā
 11 [s]
     yadi mattas tvad āyatto gurvarthaḥ kṛta eva saḥ
     yadi cāsmi pratigrāhyaḥ sāṃprataṃ tad bravīhi me
 12 [u]
     pratigrāhyo mato me tvaṃ sadaiva puruṣarṣabha
     so 'haṃ tvām anusaṃprāpto bhikṣituṃ maṇikuṇḍale
 13 [s]
     patnyās te mama viprarṣe rucire maṇikuṇḍale
     varayārthaṃ tvam anyaṃ vai taṃ te dāsyami suvrata
 14 [u]
     alaṃ te vyapadeśena pramāṇaṃ yadi te vayam
     prayaccha kuṇḍale me tvaṃ satyavāg bhava pārthiva
 15 [v]
     ity uktas tv abravīd rājā tam uttaṅkaṃ punar vacaḥ
     gaccha madvacanād devīṃ brūhi dehīti sattama
 16 saivam uktā tvayā nūnaṃ madvākyena śucismitā
     pradāsyati dvijaśreṣṭha kuṇḍale te na saṃśayaḥ
 17 [u]
     kva patnī bhavataḥ śakyā mayā draṣṭuṃ nareśvara
     svayaṃ vāpi bhavān patnīṃ kimarthaṃ nopasarpati
 18 [s]
     drakṣyate tāṃ bhavān adya kasmiṃś cid vananirjhare
     ṣaṣṭhe kāle na hi mayā sā śakyā draṣṭum adya vai
 19 uttaṅkas tu tathoktaḥ sa jagāma bharatarṣabha
     madayantīṃ ca dṛṣṭvā so 'jñāpayat svaṃ prayojanam
 20 saudāsa vacanaṃ śrutvā tataḥ sā pṛthulocanā
     pratyuvāca mahābuddhim uttaṅkaṃ janamejaya
 21 evam etan mahābrahman nānṛtaṃ vadase 'nagha
     abhijñānaṃ tu kiṃ cit tvaṃ samānetum ihārhasi
 22 ime hi divye maṇikuṇḍale me; devāś ca yakṣāś ca mahoragāś ca
     tais tair upāyaiḥ parihartu kāmāś; chidreṣu nityaṃ paritarkayanti
 23 nikṣiptam etad bhuvi pannagās tu; ratnaṃ samāsādya parāmṛṣeyuḥ
     yakṣās tathocchiṣṭa dhṛtaṃ surāś ca; nidrāvaśaṃ tvā paridharṣayeyuḥ
 24 chidreṣv eteṣu hi sadā hy adhṛṣyeṣu dvijarṣabha
     devarākṣasanāgānām apramattena dhāryate
 25 syandete hi divā rukmaṃ rātrau ca dvijasattama
     naktaṃ nakṣatratārāṇāṃ prabhām ākṣipya vartate
 26 ete hy āmucya bhagavan kṣutpipāsā bhayaṃ kutaḥ
     viṣāgniśvāpadebhyaś ca bhayaṃ jātu na vidyate
 27 hrasvena caite āmukte bhavato hrasvake tadā
     anurūpeṇa cāmukte tat pramāṇe hi jāyataḥ
 28 evaṃvidhe mamaite vai kuṇḍale paramārcite
     triṣu lokeṣu vikhyāte tad abhijñānam ānaya

 

SECTION LVI

"Janamejaya said, 'With what penances was the high-souled Utanka endued so that he entertained the wish to denounce a curse on Vishnu himself, who is the source of all puissance?'
"Vaisampayana said, 'O Janamejaya, Utanka was endued with austere penances. He was devoted to his preceptor. Endued with great energy, he abstained from worshipping anybody else. All the children of the Rishis O Bharata, entertained even this wish, viz., that their devotion to preceptors should be as great as that of Utanka. Gautama's gratification with and affection for Utanka, among his numerous disciples, were very great, O Janamejaya. Indeed, Gautama was highly pleased with the self-restraint and purity of behaviour that characterised Utanka, and with his acts of prowess and the services he rendered to him. One after another, thousands of disciples received the preceptor's permission to return home (after the completion of their pupilage). In consequence, however, of his great affection for Utanka, Gautama could not permit him to leave his retreat. Gradually, in course of time, O son, decrepitude overtook Utanka, that great ascetic. The ascetic, however, in consequence of his devotion to his preceptor, was not conscious of it. One day, he set out, O monarch, for fetching fuel for his preceptor. Soon after Utanka brought a heavy load of fuel. Toil-worn and hungry and afflicted by the load he bore on his head, O chastiser of foes, he threw the load down on the Earth, O king. One of his matted locks, white as silver, had become entangled with the load. Accordingly, when the load was thrown down, with it fell on the earth that matted lock of hair. Oppressed as he had been by that load and overcome by hunger, O Bharata, Utanka, beholding that sign of old age, began to indulge in loud lamentations from excess of sorrow. Conversant
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with every duty, the daughter of his preceptor the, who was possessed of eyes that resembled the petals of the lotus, and of hips that were full and round, at the command of her sire, sought, with downcast face, to hold Utanka's tears in her hands. Her hands seemed to burn with those tear-drops that she held. Unable, accordingly, to hold them longer, she was obliged to throw them down on the Earth. The Earth herself was unable to hold those tear-drops of Utanka. With a gratified heart, Gautama then said unto the regenerate Utanka,--Why, O son, is thy mind so afflicted with grief today? Tell me calmly and quietly, O learned Rishi, for I wish to hear it in detail.'
"Utanka said, 'With mind entirely devoted to thee, and wholly bent upon doing what is agreeable to thee, with my, heart's devotion turned to thee, and with thoughts entirely dwelling on thee, (I have resided here till) decrepitude has come upon me without my knowing it at all. I have not, again, known any happiness. Though I have dwelt with thee for a hundred years, yet thou hast not granted me permission to depart. Many disciples of thine, that were my juniors, have, however, been permitted by thee to return. Indeed, hundreds and thousands of foremost Brahmanas have, equipt with knowledge, been permitted by thee (to depart from thy retreat and set themselves up as teachers)!'
"Gautama said, 'Through my love and affection for thee, and in consequence of thy dutiful services to me, a long time has elapsed without my knowing it, O foremost of Brahmanas. If, however, O thou of Bhrigu's race, the desire is entertained by thee of leaving this place, do thou go without delay, receiving my permission.'
"Utanka said. 'What shall I present to my preceptor? Tell me this, O best of regenerate persons. Having brought it, I shall go hence, O lord, with thy permission.'
"Gautama said. 'The good that the gratification of the preceptor is the final fee. 1 Without doubt, O regenerate one. I have been highly gratified with thy conduct. Know, O perpetuator of Bhrigu's race, that I have been exceedingly gratified with thee for this. If thou becomest a young man today of sixteen years, I shall bestow on thee, O regenerate one, this my own daughter for becoming thy wife. No other woman save this one is capable of waiting upon thy energy.' At these words of Gautama, Utanka once again became a youth and accepted that famous maiden for his wife. Receiving the permission of his preceptor, he then addressed his preceptor's wife, saying,--'What shall I give thee as final fee for my preceptor? Do thou command me. I desire to accomplish, with wealth or even my life, what is agreeable and beneficial to thee. Whatever gem, exceedingly wonderful and of great value, exists in this
p. 101
world, I shall bring for thee with the aid of my penances. I have no doubt in this.'
"Ahalya said, 'I am highly gratified with thee, O learned Brahmana, with thy unintermitting devotion, O sinless one. This is enough. Blessed be thou, go whithersoever thou likest.'
"Vaisampayana continued, 'Utanka, however, O monarch, once more, said these words,--Do thou command me, O mother. It is meet that I should do something that is agreeable to thee.'
"Ahalya said, 'Blessed be thou, bring for me those celestial ear-rings that are worn by the wife of Saudasa. That which is due to thy preceptor will then be well-discharged.' Replying unto her 'So be it,'--Utanka departed, O Janamejaya, resolved to bring those ear-rings for doing what was agreeable to his preceptor's wife. That foremost of Brahmanas, Utanka, proceeded without any loss of time to Saudasa who had (through the curse of Vasishtha) become a cannibal, in order to solicit the ear-rings from him. Gautama meanwhile said unto his wife,--'Utanka is not to be seen today.' Thus addressed, she informed him how he had departed for fetching the jewelled ear-rings (of Saudasa's queen). At this, Gautama said,--'Thou hast not acted wisely. Cursed (by Vasishtha), that king (who has been transformed into a man-eater) will verily slay Utanka.'
"Ahalya said, 'Without knowing this, O holy one, I have set Utanka to this task. He shall not, however, incur any danger through thy grace. Thus addressed by her, Gautama said,--'Let it be so!' Meanwhile, Utanka met king Saudasa in a deserted forest.'"

 

 

Book 14
Chapter 57

 

 

 1 [v]
      sa mitrasaham āsādya tv abhijñānam ayācata
      tasmai dadāv abhijñānaṃ sa cekṣvākuvaras tadā
  2 [s]
      na caivaiṣā gatiḥ kṣemyā na cānyā vidyate gatiḥ
      etan me matam ājñāya prayaccha maṇikuṇḍale
  3 [v]
      ity uktas tām uttaṅkas tu bhartur vākyam athābravīt
      śrutvā ca sā tataḥ prādāt tasmai te maṇikuṇḍale
  4 avāpya kuṇḍale te tu rājānaṃ punar abravīt
      kim etad guhya vacanaṃ śrotum icchāmi pārthiva
  5 [s]
      prajā nisarvād viprān vai kṣatriyāḥ pūjayanti ha
      viprebhyaś cāpi bahavo doṣāḥ prādurbhavanti naḥ
  6 so 'haṃ dvijebhyaḥ praṇato viprād doṣam avāptavān
      gatim anyāṃ na paśyāmi madayantī sahāyavān
      svargadvārasya gamane sthāne ceha dvijottama
  7 na hi rājñā viśeṣeṇa viruddhena dvijātibhiḥ
      śakyaṃ nṛloke saṃsthātuṃ pretya vā sukham edhitum
  8 tad iṣṭe te mayaivaite datte sve maṇikuṇḍale
      yaḥ kṛtas te 'dya samayaḥ saphalaṃ taṃ kuruṣva me
  9 [u]
      rājaṃs tatheha kartāsmi punar eṣyāmi te vaśam
      praśnaṃ tu kaṃ cit praṣṭuṃ tvāṃ vyavasiṣye paraṃtapa
  10 [s]
     brūhi vipra yathākāmaṃ prativaktāsmi te vacaḥ
     chettāsmi saṃśayaṃ te 'dya na me 'trāsti vicāraṇā
 11 [u]
     prāhur vāk saṃgataṃ mitraṃ dharmanaipuṇya darśinaḥ
     mitreṣu yaś ca viṣamaḥ stena ity eva taṃ viduḥ
 12 sa bhavān mitratām adya saṃprāpto mama pārthiva
     sa me buddhiṃ prayacchasva samāṃ buddhimatāṃ vara
 13 avāptārtho 'ham adyeha bhavāṃś ca puruṣādakaḥ
     bhavat sakāśam āgantuṃ kṣamaṃ mama na veti vā
 14 [s]
     kṣamaṃ ced iha vaktavyaṃ mayā dvija varottama
     matsamīpaṃ dvijaśreṣṭha nāgantavyaṃ kathaṃ cana
 15 evaṃ tava prapaśyāmi śreyo bhṛgukulodvaha
     āgacchato hi te vipra bhaven mṛtyur asaṃśayam
 16 [v]
     ity uktaḥ sa tadā rājñā kṣamaṃ buddhimatā hitam
     samanujñāpya rājānam ahalyāṃ prati jagmivān
 17 gṛhītvā kuṇḍale divye guru patnyāḥ priyaṃ karaḥ
     javena mahatā prāyād gautamasyāśramaṃ prati
 18 yathā tayo rakṣaṇaṃ ca madayantyābhibhāṣitam
     tathā te kuṇḍale baddhvā tathā kṛṣṇājine 'nayat
 19 sa kasmiṃś cit kṣudhāviṣṭaḥ phalabhāra samanvitam
     bilvaṃ dadarśa kasmiṃś cid āruroha kṣudhānvitaḥ
 20 śākhāsv āsajya tasyaiva kṛṣṇājinam ariṃdama
     yasmiṃs te kuṇḍale baddhe tadā dvija vareṇa vai
 21 viśīrṇabandhane tasmin gate kṛṣṇājine mahīm
     apaśyad bhujagaḥ kaś cit te tatra maṇikuṇḍale
 22 airāvata kulotpannaḥ śīghro bhūtvā tadā sa vai
     vidaśyāsyena valmīkaṃ viveśātha sakuṇḍale
 23 hriyamāṇe tu dṛṣṭvā sakuṇḍale bhujagena ha
     papāta vṛkṣāt sodvego duḥkhāt paramakopanaḥ
 24 sa daṇḍakāṣṭham ādāya valmīkam akhanat tadā
     krodhāmarṣābhitaptāṅgas tato vai dvijapuṃgavaḥ
 25 tasya vegam asahyaṃ tam asahantī vasuṃdharā
     daṇḍakāṣṭhābhinunnāṅgī cacāla bhṛśam āturā
 26 tataḥ khanata evātha viprarṣer dharaṇītalam
     nāgalokasya panthānaṃ kartukāmasya niścayāt
 27 rathena hariyuktena taṃ deśam upajagmivān
     vajrapāṇir mahātejā dadarśa ca dvijottamam
 28 sa tu taṃ brāhmaṇo bhūtvā tasya duḥkhena duḥkhitaḥ
     uttaṅkam abravīt tāta naitac chakyaṃ tvayeti vai
 29 ito hi nāgaloko vai yojanāni sahasraśaḥ
     na daṇḍakāṣṭha sādhyaṃ ca manye kāryam idaṃ tava
 30 [u]
     nāgaloke yadi brahman na śakye kuṇḍale mayā
     prāptuṃ prāṇān vimokṣyāmi paśyatas te dvijottama
 31 yadā sa nāśakat tasya niścayaṃ kartum anyathā
     vajrapāṇis tadā daṇḍaṃ vajrāstreṇa yuyoja ha
 32 tato vajraprahārais tair dāryamāṇā vasuṃdharā
     nāgalokasya panthānam akaroj janamejaya
 33 sa tena mārgeṇa tadā nāgalokaṃ viveśa ha
     dadarśa nāgalokaṃ ca yojanāni sahasraśaḥ
 34 prakāra nicayair divyair maṇimuktābhyalaṃkṛtaiḥ
     upapannaṃ mahābhāga śātakumbhamayais tathā
 35 vāpīḥ sphaṭikasopānā nadīś ca vimalodakāḥ
     dadarśa vṛkṣāṃś ca bahūn nānādvija gaṇāyutān
 36 tasya lokasya ca dvāraṃ dadarśa sa bhṛgūdvahaḥ
     pañcayojanavistāram āyataṃ śatayojanam
 37 nāgalokam uttaṅkas tu prekṣya dīno 'bhavat tadā
     nirāśaś cābhavat tāta kuṇḍalāharaṇe punaḥ
 38 tatra provāca turagas taṃ kṛṣṇa śvetavāladhiḥ
     tāmrāsya netaḥ kauravya prajvalann iva tejasā
 39 dhamasv āpānam etan me tatas tvaṃ vipra lalpsyase
     airāvata suteneha tavānīte hi kuṇḍale
 40 mā jugupsāṃ kṛthāḥ putra tvam atrārthe kathaṃ cana
     tvayaitad dhi samācīrṇaṃ gautamasyāśrame tadā
 41 [u]
     kathaṃ bhavantaṃ jānīyām upādhyāyāśramaṃ prati
     yan mayā cīrṇa pūrvaṃ ca śrotum icchāmi tad dhyaham
 42 [aṣva]
     guror guruṃ māṃ jānīhi jvalitaṃ jātavedasam
     tvayā hy ahaṃ sadā vatsa guror arthe 'bhipūjitaḥ
 43 satataṃ pūjito vipra śucinā bhṛgunandana
     tasmāc chreyo vidhāsyāmi tavaivaṃ kuru māciram
 44 ity uktaḥ sa tathākārṣīd uttaṅkaś citrabhānunā
     ghṛtārciḥ prītimāṃś cāpi prajajvāla didhakṣayā
 45 tato 'sya romakūpebhyo dhmāyamānasya bhārata
     ghanaḥ prādurabhūd dhūmo nāgalokabhayāvahaḥ
 46 tena dhūmena sahasā vardhamānena bhārata
     nāgaloke mahārāja na prajñāyata kiṃ cana
 47 hāhākṛtam abhūt sarvam airāvata niveśanam
     vāsukipramukhānāṃ ca nāgānāṃ janamejaya
 48 na prakāśanta veśmāni dhūmaruddhāni bhārata
     nīhārasaṃvṛtānīva vanāni girayas tathā
 49 te dhūmaraktanayanā vahni tejo 'bhitāpitāḥ
     ājagmur niścayaṃ jñātuṃ bhārgavasyāti tejasaḥ
 50 śrutvā ca niścayaṃ tasya maharṣes tigmatejasaḥ
     saṃbhrāntamanasaḥ sarve pūjāṃ cakrur yathāvidhi
 51 sarve prāñjalayo nāgā vṛddhabāla purogamāḥ
     śirobhiḥ praṇipatyocuḥ prasīda bhagavann iti
 52 prasādya brāhmaṇaṃ te tu pādyam arghyaṃ nivedya ca
     prāyacchan kuṇḍale divye pannagāḥ paramārcite
 53 tataḥ saṃpūjito nāgais tatrottaṅkaḥ pratāpavān
     agniṃ pradakṣiṇaṃ kṛtvā jagāma gurusadma tat
 54 sa gatvā tvarito rājan gautamasya niveśanam
     prāyacchat kuṇḍale divye guru patnyai tadānagha
 55 evaṃ mahātmanā tena trīṁl lokāñ janamejaya
     parikramyāhṛte divye tatas te maṇikuṇḍale
 56 evaṃ prabhāvaḥ sa munir uttaṅko bharatarṣabha
     pareṇa tapasā yukto yan māṃ tvaṃ paripṛcchasi

 

SECTION LVII

"Vaisampayana said, "Beholding the king, who had become so, of frightful mien, wearing a long beard smeared with the blood of human beings, the Brahmana Utanka, O king, did not become agitated. That monarch of great energy, inspiring terror in every breast and looking like a second Yama, rising up, addressed Utanka, saying,--'By good luck, O best of Brahmanas, thou hast come to me at the sixth hour of the day when I am in search of food.'
"Utanka said, 'O king, know that I have come hither in course of my wanderings for the sake of my preceptor. The wise have said that I while one is employed for the sake of one's preceptor, one should not be injured.'
"The king said, 'O best of Brahmanas, food has been ordained for me at the sixth hour of the day. I am hungry. I cannot, therefore, allow thee to escape today.'
"Utanka said, 'Let it be so, O king. Let this compact be made with me. After I have ceased to wander for my preceptor, I shall once more come and place myself within thy power. It has been heard by me, O best of kings, that the object I seek for my preceptor is under thy control, O monarch.
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[paragraph continues] Therefore, O ruler of men, I solicit thee for it. Thou daily givest many foremost of gems unto superior Brahmanas. Thou art a giver, O chief of men, from whom gifts may be accepted, know that I too am a worthy object of charity present before thee, O best of kings. Having accepted from thee in gift that object for my preceptor which is under thy control, I shall, O king, in consequence of my compact, once more come back to thee and place myself under thy power. I assure thee truly of this. There is no falsehood in this. Never before have I spoken anything untrue, no, not even in jest. What shall I say then of other occasions?'
"Saudasa said, 'If the object thou seekest for thy preceptor is capable of being placed in thy hands by me, if I be regarded as one from whom a gift may be accepted, do thou then say what that object is.'
"Utanka said, 'O foremost of men, O Saudasa, in my estimation thou art a worthy person from whom gifts may be accepted. I have, therefore, come to thee for begging of thee the jewelled ear-rings (worn by thy queen).'
"Saudasa said, 'Those jewelled ear-rings, O learned and regenerate Rishi, belong to my wife. They should be asked from her. Do thou, therefore, solicit some other thing from me. I shall give it to thee, O thou of excellent vows.'
"Utanka said, 'If we be regarded as any authority, do thou cease then to urge this pretext. Do thou give those jewelled ear-rings to me. Be thou truthful in speech, O king.'
"Vaisampayana continued, 'Thus addressed, the king once more addressed Utanka and said unto him, 'Do thou, at my word, go to my venerable queen, O best of men, and ask her, saying,--Give!--She of pure vows, thus solicited by thee, will certainly, at my command, give thee, O foremost of regenerate persons, those jewelled ear-rings of hers without doubt.'
"Utanka said, 'Whither, O ruler of men, shall I be able to meet thy queen? Why dost thou not thyself go to her?'
"Saudasa said, 'Thou wilt find her today in the vicinity of a foremost fountain. I cannot see her today as the sixth hour of the day has come.'
"Vaisampayana continued, 'Thus addressed, Utanka, O chief of Bharata's race, then left that spot. Beholding Madayanti, he informed her of his object. Hearing the command of Saudasa, that lady of large eyes replied unto the highly intelligent Utanka, O Janamejaya, in these words: 'It is even so, O regenerate one. Thou shouldst, however, O sinless one, assure me that thou dost not say what is untrue. It behoves thee to bring me some sign from my husband. These celestial ear-rings of mine, made of costly gems, are such that the deities and Yakshas and great Rishis always watch for opportunities for bearing them away. If placed at any time on the Earth, this costly article would then be stolen by the Nagas. If worn by one who is impure in consequence of eating, it would then be taken away by the Yakshas. If the wearer falls asleep (without taking care of these precious ear-rings) the deities would then take them away. O best of Brahmanas, these ear-rings are capable of being taken away, when such opportunities present themselves, by deities and Rakshasas and Nagas, if worn by a heedless person. O best of regenerate ones, these ear-rings, day and night, always produce gold. At night, they shine
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brightly, attracting the rays of stars and constellations. O holy one, if worn by any one, he would be freed from hunger and thirst and fear of every kind. The wearer of these ear-rings is freed also from the fear of poison and fire and every kind of danger. If worn by one of short stature, these become short. If worn by one of tall stature, these grow in size. Even of such virtues are these ear-rings of mine. They are praised and honoured everywhere. Indeed, they are known over the three worlds. Do thou, therefore, bring me some sign (from my husband).'"

 

Book 14
Chapter 58

 

 

1 [j]
      uttaṅkāya varaṃ dattvā govindo dvijasattama
      ata ūrdhvaṃ mahābāhuḥ kiṃ cakāra mahāyaśāḥ
  2 [v]
      dattvā varam uttaṅkāya prāyāt sātyakinā saha
      dvārakām eva govindaḥ śīghravegair mahāhayaiḥ
  3 sarāṃsi ca nadīś caiva vanāni vividhāni ca
      atikramya sasādātha ramyāṃ dvāravatīṃ purīm
  4 vartamāne mahārāja mahe raivatakasya ca
      upāyāt puṇḍarīkākṣo yuyudhānānugas tadā
  5 alaṃkṛtas tu sa girir nānārūpavicitritaiḥ
      babhau rukmamayaiḥ kāśaiḥ sarvataḥ puruṣarṣabha
  6 kāñcanasragbhir agryābhiḥ sumanobhis tathaiva ca
      vāso bhiś ca mahāśailaḥ kalpavṛkṣaiś ca sarvaśaḥ
  7 dīpavṛkṣaiś ca sauvarṇair abhīkṣṇam upaśobhitaḥ
      guhā nirjjhara deśeṣu divā bhūto babhūva ha
  8 patākābhir vicitrābhiḥ sa ghaṇṭābhiḥ samantataḥ
      pumbhiḥ strībhiś ca saṃghuṣṭaḥ pragīta iva cābhavat
      atīva prekṣaṇīyo 'bhūn merur munigaṇair iva
  9 mattānāṃ hṛṣṭarūpāṇāṃ strīṇāṃ puṃsāṃ ca bhārata
      gāyatāṃ parvatendrasya divaspṛg iva nisvanaḥ
  10 pramattamattasaṃmatta kṣveḍitotkṛṣṭa saṃkulā
     tathā kila kilā śabdair bhūr abhūt sumanoharā
 11 vipaṇāpaṇavān ramyo bhakṣyabhojya vihāravān
     vastramālyotkara yuto vīṇā veṇumṛdaṅgavān
 12 surāmaireya miśreṇa bhakṣyabhojyena caiva ha
     dīnāndha kṛpaṇādibhyo dīyamānena cāniśam
     babhau paramakalyāṇo mahas tasya mahāgireḥ
 13 puṇyāvasathavān vīra puṇyakṛdbhir niṣevitaḥ
     vihāro vṛṣṇivīrāṇāṃ mahe raivatakasya ha
     sa nago veśma saṃkīrṇo devaloka ivābabhau
 14 tadā ca kṛṣṇa sāṃnidhyam āsādya bharatarṣabha
     śakra sadma pratīkāśo babhūva sa hi śailarāṭ
 15 tataḥ saṃpūjyamānaḥ sa viveśa bhavanaṃ śubham
     govindaḥ sātyakiś caiva jagāma bhavanaṃ svakam
 16 viveśa ca sa hṛṣṭātmā cirakālapravāsakaḥ
     kṛtvā na sukaraṃ karma dānaveṣv iva vāsavaḥ
 17 upayātaṃ tu vārṣṇeyaṃ bhojavṛṣṇyandhakās tadā
     abhyagacchan mahātmānaṃ devā iva śatakratum
 18 sa tān abhyarcya medhāvī pṛṣṭvā ca kuśalaṃ tadā
     abhyavādayata prītaḥ pitaraṃ mātaraṃ tathā
 19 tābhyāṃ ca saṃpariṣvaktaḥ sāntvitaś ca mahābhujaḥ
     upopaviṣṭas taiḥ sarvair vṛṣṇibhiḥ parivāritaḥ
 20 sa viśrānto mahātejāḥ kṛtapādāvasecanaḥ
     kathayām āsa taṃ kṛṣṇaḥ pṛṣṭaḥ pitrā mahāhavam

 

SECTION LVIII

"Vaisampayana said, 'Utanka, coming back to king Saudasa who was always well-disposed towards all his friends, solicited him for some sign (to convince Madayanti of the fact of his being really commissioned by the king). That foremost one of Ikshwaku's race then gave him a sign.'
"Saudasa said, 'This my present condition is intolerable. I do not behold any refuge. Knowing this to be my wish, do thou give away the jewelled ear-rings.' 1 Thus addressed by the king, Utanka went back to the queen and reported to her the words of her lord. Hearing those words, the queen gave unto Utanka her jewelled ear-rings. Having obtained the ear-rings, Utanka came back to the king and said unto him, 'I desire to hear, O monarch, what the import is of those mysterious words Which thou saidst as a sign to thy queen.'
"Saudasa said, 'Kshatriyas are seen to honour the Brahmanas from the very beginning of the creation. Towards the Brahmanas, however, many offences arise (on the part of Kshatriyas). As regards myself, I am always bent in humility before them. I am overtaken by a calamity through a Brahmana. Possessed of Madayanti, I do not see any other refuge. Indeed, O foremost of all persons having of a high goal, I do not behold any other refuge for myself in the matter of approaching the gates of Heaven, or in continuing here, O best of regenerate ones. It is impossible for a king that is hostile to Brahmanas to continue living in this world or in attaining to happiness in the next. Hence have I given thee these my jewelled ear-rings which were coveted by thee. 2 Do thou now keep the compact which thou hast made with me today.'
"Utanka said, 'O king, I shall certainly act according to my promise. I shall truly come back and place myself under thy power. There is, however,
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a question, O scorcher of foes, which I wish to ask thee.'
"Saudasa said, 'Say, O learned Brahmana, what is in thy mind. I shall certainly reply unto thy words. I shall dispel whatever doubt may be in thy mind. I have no hesitation in this.'
"Utanka said, 'Those who are skilled in the rules of duty say that Brahmanas are of restrained speech. One who behaves wrongly towards friends is regarded as vile as a thief.' 1 Thou, again, O king, hast become my friend today. Do thou then, O foremost of men, give me such counsel as is approved by the wise. As regards myself, I have now obtained the fruition of my wishes. Thou, again, art a cannibal. Is it proper for me to come back to thee or not?'
"Saudasa said, 'If it is proper (for me), O foremost of superior Brahmanas, to say what thou askest, I should then, O best of regenerate ones, tell thee that thou shouldst never come back to me. O perpetuator of Bhrigu's race, by acting even thus, thou wilt attain to what is beneficial to thee. If thou comest back, O learned Brahmana, thou wilt surely meet with death.'
"Vaisampayana continued, 'Thus addressed by the intelligent king in respect of what was beneficial for him. Utanka took leave of the monarch and set out for the presence of Ahalya. Desirous of doing what was agreeable to the wife of his preceptor, he took the ear-rings with him and set out with great speed for reaching the retreat of Gautama. Protecting them even in the manner directed by Madayanti, that is, binding them within the folds of his black deer-skin, he proceeded on his way. After he had proceeded for some distance, he became afflicted by hunger. He there beheld a Vilwa tree bent down with the weight of (ripe) fruits. 2 He climbed that tree. Causing his deer-skin, O chastiser of foes, to hang on a branch, that foremost of regenerate persons then began to pluck some fruits. While he was employed in plucking those fruits with eyes directed towards them, some of them fell, O king, on that deerskin in which those ear-rings had been carefully tied by that foremost of Brahmanas. With the strokes of the fruits, the knot became untied. Suddenly that deer-skin, with the ear-rings in it, fell down. When the knot being unfastened, the deer-skin fell down on the ground, a snake who was there beheld those jewelled ear-rings. That snake belonged to the race of Airavata. With great promptness he took up the ear-rings in his mouth and then entered an anthill. Beholding the ear-rings taken away by that snake, Utanka, filled with wrath and in great anxiety of mind, came down from the tree. Taking his staff he began to pierce that anthill. That best of Brahmanas, burning with wrath and the desire for revenge, ceaselessly employed himself for five and thirty days in that task. The goddess Earth, unable to bear the force of Utanka's walking staff and with body torn therewith, became exceedingly anxious. Unto that
p. 105
regenerate Rishi then, who continued to dig the Earth from desire of making a path to the nether regions inhabited by the Nagas, the chief of the celestials, armed with the thunder, came there, on his car drawn by green horses. Endued with great energy, he beheld that foremost of Brahmanas, as he sat there engaged in his task.'
"Vaisampayana continued, 'Assuming the garb of a Brahmana afflicted with the sorrow of Utanka, the chief of the celestials addressed him, saying, 'This (purpose of thine) is incapable of being achieved. The regions of the Nagas are thousands of Yojanas removed from this place. I think that thy purpose is not capable of being achieved with thy walking staff.'
"Utanka said, 'If, O Brahmana, the ear-rings be not recovered by me from the regions of the Nagas, I shall cast off my life-breaths before thy eyes, O foremost of regenerate persons!'
"Vaisampayana said, 'When the thunder-armed Indra failed to divert Utanka from his purpose, he united the latter's walking staff with the force of thunder. Then, O Janamejaya, the Earth, opening with those strokes having the force of thunder, yielded a way to the (nether) regions inhabited by the Nagas. By that path Utanka entered the world of Nagas. He saw that that region lay extended thousands of Yojanas on all sides. Indeed, O blessed one, it was equipt with many walls made of pure gold and decked with jewels and gems. There were many fine tanks of water furnished with flights of stair-cases made of pure crystal, and many rivers of clear and transparent water. He saw also many trees with diverse species of birds perching on them. That perpetuator of Bhrigu's race behold the gate of that region which was full five Yojanas high and a hundred Yojanas in width. Beholding the region of the Nagas, Utanka became very cheerless. Indeed, he, despaired of getting back the earrings. Then there appeared unto him a black steed with a white tail. His face and eyes were of a coppery hue, O thou of Kuru's race, and he seemed to blaze forth with energy. Addressing Utanka, he said, 'Do thou blow into the Apana duct of my body. Thou wilt then, O learned Brahmana, get back thy ear-rings which have been taken away by a descendant of Airavata's race! Do not loathe to do my bidding, O son. Thou didst it often at the retreat of Gautama in former days.'
"Utanka said, 'How did I know thee in the retreat of my preceptor? Indeed, I wish to hear how I did in those days what thou biddest me do now.'
"The steed said, 'Know, O learned Brahmana, that I am the preceptor of thy preceptor, for I am the blazing Jatavedas (deity of fire). By thee I was often worshipped for the sake of thy preceptor, O child of Bhrigu's race, duly and with a pure heart and body. For that reason I shall accomplish what is for thy good. Do my bidding without delay.' Thus addressed by the deity of fire, Utanka did as he was directed. The deity then, gratified with him, blazed up for consuming everything. From the pores of his body, O Bharata, in consequence of his very nature, a thick smoke issued threatening terrors to the world of Nagas. With that mighty and wide-spreading smoke, O Bharata, everything became enveloped in gloom, so that nothing, O king, could any longer be seen in the world of the Nagas. Cries of woe were heard throughout the mansions
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of the Airavatas, uttered by the Nagas headed by Vasuki, O Janamejaya. Enveloped by that smoke, the palaces could no longer be seen, O Bharata. These resembled woods and hill overwhelmed by a thick forest. With eyes that were red in consequence of that smoke, and afflicted by the energy of the deity of fire, the Nagas came out of their mansions to the high-souled son of Bhrigu's race for ascertaining what was the matter. Having heard what the matter was from that ascetic of immeasurable energy, all the Nagas, with fear depicted on their eyes, offered him their worship according to due forms. Indeed, all the Nagas placing the old and the young one's before them, bowed unto him with their heads and joining their hands addressed him, saying, 'Be gratified with us, O holy one!' Having gratified that Brahmana and offered him water to wash his feet and the ingredients of the Arghya (for honouring him), the Nagas gave him those celestial and highly-adored ear-rings. Thus honoured by them, Utanka of great prowess, circumambulating the deity of fire, started for the retreat of his preceptor. Indeed, repairing quickly to Gautama's asylum, O king, he presented those ear-rings unto the wife of his preceptor, O sinless one. That best of Brahmanas also told his preceptor everything about Vasuki and the other Nagas that had occurred. It was even thus, O Janamejaya, that the high-souled Utanka, having wandered through the three worlds, fetched those jewelled ear-rings (for his preceptor's wife). Of such prowess, O chief of Bharata's race, was the ascetic Utanka. So austere were the penances with which he was endued. I have thus told thee what thou hadst asked me.'"

---

Footnotes

103:1 These words of the king are intended to be reported to his queen who would understand the allusion. The sense is this: cursed by Vasishtha, I have become a cannibal. My condition is intolerable. By this gift of the ear-rings to a deserving Brahmana, much merit may arise. That merit may relieve me.
103:2 This also is an allusion to the dreadful curse of Vasishtha. The king refers to Madayanti as his only refuge. She may save him by doing an act or special merit, viz., giving away her costly ear-rings to a truly deserving Brahmana.
104:1 The sense is this: a Brahmana is never loose of tongue. He is truthful. Hence, having passed my word to thee about my return, thou mayst be sure that I would keep my word. One, again, that acts improperly towards a friend, comes to be regarded as a thief. By this, Utanka reminds the king that he should not inflict any wrong on him by carrying out his intention of eating him up.
104:2 Vilwa is the Aegle marmalos.

 

Book 14
Chapter 59

 

 

 1 [vā]
      śrutavān asmi vārṣṇeya saṃgrāmaṃ paramādbhutam
      narāṇāṃ vadatāṃ putra kathodghāteṣu nityaśaḥ
  2 tvaṃ tu pratyakṣadarśī ca kāryajñaś ca mahābhuja
      tasmāt prabrūhi saṃgrāmaṃ yāthātathyena me 'nagha
  3 yathā tad abhavad yuddhaṃ pāṇḍavānāṃ mahātmanām
      bhīṣma karṇa kṛpa droṇa śalyādibhir anuttamam
  4 anyeṣāṃ kṣatriyāṇāṃ ca kṛtāstrāṇām anekaśaḥ
      nānāveṣākṛtimatāṃ nānādeśanivāsinām
  5 ity uktaḥ puṇḍarīkākṣaḥ pitrā mātus tadantike
      śaśaṃsa kuruvīrāṇāṃ saṃgrāme nidhanaṃ yathā
  6 [vā]
      atyadbhutāni karmāṇi kṣatriyāṇāṃ mahātmanām
      bahulatvān na saṃkhyātuṃ śakyāny abda śatair api
  7 prādhānyatas tu gadataḥ samāsenaiva me śṛṇu
      karmāṇi pṛthivīśānāṃ yathāvad amara dyute
  8 bhīṣmaḥ senāpatir abhūd ekādaśa camūpatiḥ
      kauravyaḥ kauraveyāṇāṃ devānām iva vāsavaḥ
  9 śikhaṇḍī pāṇḍuputrāṇāṃ netā sapta camūpatiḥ
      babhūva rakṣito dhīmān dhīmatā savyasācinā
  10 teṣāṃ tad abhavad yuddhaṃ daśāhāni mahātmanām
     kurūṇāṃ pāṇḍavānāṃ ca sumahad romaharṣaṇam
 11 tataḥ śikhaṇḍī gāṅgeyam ayudhyantaṃ mahāhave
     jaghāna babhubhir bāṇaiḥ saha gāṇḍīvadhanvanā
 12 akarot sa tataḥ kālaṃ śaratalpagato muniḥ
     ayanaṃ dakṣiṇaṃ hitvā saṃprāpte cottarāyaṇe
 13 tataḥ senāpatir abhūd droṇo 'straviduṣāṃ varaḥ
     pravīraḥ kauravendrasya kāvyo daitya pater iva
 14 akṣauhiṇībhiḥ śiṣṭābhir navabhir dvijasattamaḥ
     saṃvṛtaḥ samaraślāghī guptaḥ kṛpa vṛṣādibhiḥ
 15 dhṛṣṭadyumnas tv abhūn netā pāṇḍavānāṃ mahāstra vit
     gupto bhīmena tejasvī mitreṇa varuṇo yathā
 16 pañca senā parivṛto droṇa prepsur mahāmanāḥ
     pitur nikārān saṃsmṛtya raṇe karmākaron mahat
 17 tasmiṃs te pṛthivīpālā droṇa pārṣata saṃgare
     nānā dig āgatā vīrāḥ prāyaśo nidhanaṃ gatāḥ
 18 dināni pañca tad yuddham abhūt paramadāruṇam
     tato droṇaḥ pariśrānto dhṛṣṭadyumna vaśaṃgataḥ
 19 tataḥ senāpatir abhūt karṇo dauryodhane bale
     akṣauhiṇībhiḥ śiṣṭābhir vṛtaḥ pañcabhir āhave
 20 tisras tu pāṇḍuputrāṇāṃ camvo bībhatsu pālitāḥ
     hatapravīra bhūyiṣṭhā babhūvuḥ samavasthitāḥ
 21 tataḥ pārthaṃ samāsādya pataṃga iva pāvakam
     pañcatvam agamat sautir dvitīye 'hani dāruṇe
 22 hate karṇe tu kauravyā nirutsāhā hataujasaḥ
     akṣauhiṇībhis tisṛbhir madreśaṃ paryavārayan
 23 hatavāhana bhūyiṣṭhāḥ pāṇḍavās tu yudhiṣṭhiram
     akṣauhiṇyā nirutsāhāḥ śiṣṭayā paryavārayan
 24 avadhīn madrarājānaṃ kururājo yudhiṣṭhiraḥ
     tasmiṃs tathārdha divase karmakṛtvā suduṣkaram
 25 hate śalye tu śakuniṃ sahadevo mahāmanāḥ
     āhartāraṃ kales tasya jaghānāmita vikramaḥ
 26 nihate śakunau rājā dhārtarāṣṭraḥ sudurmanāḥ
     apākrāmad gadāpāṇir hatabhūyiṣṭha sainikaḥ
 27 tam anvadhāvat saṃkruddho bhīmasenaḥ pratāpavān
     hrade dvaipāyane cāpi salilasthaṃ dadarśa tam
 28 tataḥ śiṣṭena sainyena samantāt parivārya tam
     upopaviviśur hṛṣṭā hradasthaṃ pañca pāṇḍavāḥ
 29 vigāhya salilaṃ tv āśu vāg bāṇair bhṛśavikṣataḥ
     utthāya sagadāpāṇir yuddhāya samupasthitaḥ
 30 tataḥ sa nihato rājā dhārtarāṣṭro mahāmṛdhe
     bhīmasenena vikramya paśyatāṃ pṛthivīkṣitām
 31 tatas tat pāṇḍavaṃ sainyaṃ saṃsuptaṃ śibire niśi
     nihataṃ droṇaputreṇa pitur vadham amṛṣyatā
 32 hataputrā hatabalā hatamitrā mayā saha
     yuyudhāna dvitīyena pañca śiṣṭāḥ sma pāṇḍavāḥ
 33 sahaiva kṛpa bhojābhyāṃ drauṇir yuddhād amucyata
     yuyutsuś cāpi kauravyo muktaḥ pāṇḍava saṃśrayāt
 34 nihate kauravendre ca sānubandhe suyodhane
     viduraḥ saṃjayaś caiva dharmarājam upasthitau
 35 evaṃ tad abhavad yuddham ahāny aṣṭādaśa prabho
     yatra te pṛthivīpālā nihatāḥ svargam āvasan
 36 [v]
     śṛṇvatāṃ tu mahārāja kathāṃ tāṃ romaharṣaṇīm
     duḥkhaharṣaparikleśā vṛṣṇīnām abhavaṃs tadā

SECTION LIX

"Janamejaya said, 'After having conferred that boon on Utanka, O foremost of regenerate persons, what did the mighty-armed Govinda of great celebrity next do?'
"Vaisampayana said, 'Having granted that boon to Utanka, Govinda, accompanied by Satyaki, proceeded to Dwaraka on his car drawn by his large steeds endued with great speed. Passing many lakes and rivers and forests and hills, he at last came upon the delightful city of Dwaravati. It was at the time, O king, when the festival of Raivataka had begun, that he of eyes like lotus-petals arrived with Satyaki as his companion. Adorned with many beautiful things and covered with diverse Koshas made of jewels and gems, the Raivataka hill shone, O king, with great splendour. That high mountain, decked with excellent garlands of gold and gay festoons of flowers, with many large trees that looked like the Kalpa trees of Indra's garden, and with many golden poles on which were lighted lamps, shone in beauty through day and night. By the caves and fountains the light was so great that it seemed to be broad day. On all sides beautiful flags waved on the air with little bells that
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jingled continuously. The entire hill resounded with the melodious songs of men and women. Raivataka presented a most charming prospect like Meru with all his jewels and gems. Men and women, excited and filled with delight, O Bharata, sang aloud. The swell of music that thus rose from that foremost of mountains seemed to touch the very heavens. Everywhere were heard spouts and loud whoops of men who were in all stages of excitement. The cackle of thousands of voices made that mountain delightful and charming. It was adorned with many shops and stalls filled with diverse viands and enjoyable articles. There were heaps of cloths and garlands, and the music of Vinas and flutes and Mridangas was heard everywhere. Food mixed with wines of diverse kinds was stored here and there. Gifts were being ceaselessly made to those that were distressed, or blind, or helpless. In consequence of all this, the festival of that mountain became highly auspicious. There were many sacred abodes built on the breast of that mountain, O hero, within which resided many men of righteous deeds. Even thus did the heroes of Vrishni's race sport in that festival of Raivataka. Equipt with those mansions, that mountain shone like a second Heaven. At the arrival of Krishna, O chief of Bharata's race, that prince of mountains resembled the blessed abode of Indra himself. Worshipped (by his relatives), Krishna then entered a beautiful mansion. Satyaki also went to his own quarters with a delighted soul. Govinda entered his residence after a long absence, having accomplished feats of great difficulty like Vasava amid the Danava host. The heroes of the Bhoja, Vrishni, and Andhaka races, all came forward to receive that high-souled one like the deities advancing to receive him of a hundred sacrifices. Endued with great intelligence, he honoured them in return and enquired after their welfare. With a gratified heart he then saluted his father and mother. The mighty-armed hero was embraced by both of them and comforted too (by numerous evidences of affection). He then took his seat with all the Vrishnis sitting around him. Having washed his feet and dispelled his fatigue, Krishna of mighty energy, as he sat there, then recounted the chief incidents of the great battle in answer to the questions put to him by his sire.'"

 

Book 14
Chapter 60

 

 

 

1 [v]
      kathayann eva tu tadā vāsudevaḥ pratāpavān
      mahābhārata yuddhaṃ tat kathānte pitur agrataḥ
  2 abhimanyor vadhaṃ vīraḥ so 'tyakrāmata bhārata
      apriyaṃ vasudevasya mā bhūd iti mahāmanāḥ
  3 mā dauhitra vadhaṃ śrutvā vasudevo mahātyayam
      duḥkhaśokābhisaṃtapto bhaved iti mahāmatiḥ
  4 subhadrā tu tam utkrāntam ātmajasya vadhaṃ raṇe
      ācakṣva kṛṣṇa saubhadravadham ity apatad bhuvi
  5 tām apaśyan nipatitāṃ vasudevaḥ kṣitau tadā
      dṛṣṭvaiva ca papātorvyāṃ so 'pi duḥkhena mūrchitaḥ
  6 tataḥ sa dauhitra vadhād duḥkhaśokasamanvitaḥ
      vasudevo mahārāja kṛṣṇaṃ vākyam athābravīt
  7 nanu tvaṃ puṇḍarīkākṣa satyavāg bhuvi viśrutaḥ
      yad dauhitra vadhaṃ me 'dya na khyāpayasi śatruhan
  8 tad bhāgineya nidhanaṃ tattvenācakṣva me vibho
      sadṛśākṣas tava kathaṃ śatrubhir nihato raṇe
  9 durmaraṃ bata vārṣṇeya kāle 'prāpte nṛbhiḥ sadā
      yatra me dṛdayaṃ duḥkhāc chatadhā na vidīryate
  10 kim abravīt tvā saṃgrāme subhadrāṃ mātaraṃ prati
     māṃ cāpi puṇḍarīkākṣa capalākṣaḥ priyo mama
 11 āhavaṃ pṛṣṭhataḥ kṛtvā kac cin na nihataḥ paraiḥ
     kac cin mukhaṃ na govinda tenājau vikṛtaṃ kṛtam
 12 sa hi kṛṣṇa mahātejāḥ ślāghann iva mamāgrataḥ
     bālabhāvena vijayam ātmano 'kathayat prabhuḥ
 13 kac cin na vikṛto bālo droṇakarṇakṛpādibhiḥ
     dharaṇyāṃ nihataḥ śete tan mamācakṣva keśava
 14 sa hi droṇaṃ ca bhīṣmaṃ ca karṇaṃ ca rathināṃ varam
     spardhate sma raṇe nityaṃ duhituḥ putrako mama
 15 evaṃvidhaṃ bahu tadā vilapantaṃ suduḥkhitam
     pitaraṃ duḥkhitataro govindo vākyam abravīt
 16 na tena vikṛtaṃ vaktraṃ kṛtaṃ saṃgrāmamūrdhani
     na pṛṣṭhataḥ kṛtaś cāpi saṃgrāmas tena dustaraḥ
 17 nihatya pṛthivīpālān sahasraśatasaṃghaśaḥ
     khedito droṇakarṇābhyāṃ dauḥśāsani vaśaṃgataḥ
 18 eko hy ekena satataṃ yudhyamāno yadi prabho
     na sa śakyeta saṃgrāme nihantum api vajriṇā
 19 samāhūte tu saṃgrāme pārthe saṃśaptakais tadā
     paryavāryata saṃkruddhaiḥ sa droṇādibhir āhave
 20 tataḥ śatrukṣayaṃ kṛtvā sumahāntaṃ raṇe pituḥ
     dauhitras tava vārṣṇeya dauḥ śāsani vaśaṃgataḥ
 21 nūnaṃ ca sa gataḥ svargaṃ jahi śokaṃ mahāmate
     na hi vyasanam āsādya sīdante san narāḥ kva cit
 22 droṇakarṇaprabhṛtayo yena pratisamāsitāḥ
     raṇe mahendrapratimāḥ sa kathaṃ nāpnuyād divam
 23 sa śokaṃ jahi durdharṣaṃ mā ca manyuvaśaṃ gamaḥ
     śastrapūtāṃ hi sa gatiṃ gataḥ parapuraṃjayaḥ
 24 tasmiṃs tu nihate vīre subhadreyaṃ svasā mama
     duḥkhārtārtho pṛthāṃ prāpya kurarīva nanāda ha
 25 draupadīṃ ca samāsādya paryapṛcchata duḥkhitā
     ārye kva dārakāḥ sarve draṣṭum icchāmi tān aham
 26 asyās tu vacanaṃ śrutvā sarvās tāḥ kuru yoṣitaḥ
     bhujābhyāṃ parigṛhyaināṃ cukruśuḥ paramārtavat
 27 uttarāṃ cābravīd bhadrā bhadre bhartā kva te gataḥ
     kṣipram āgamanaṃ mahyaṃ tasmai tvaṃ vedayasva ha
 28 nanu nāma sa vairāṭi śrutvā mama giraṃ purā
     bhavanān niṣpataty āśu kasmān nābhyeti te patiḥ
 29 abhimanyo kuśalino mātulās te mahārathāḥ
     kuśalaṃ cābruvan sarve tvāṃ yuyutsum ihāgatam
 30 ācakṣva me 'dya saṃgrāmaṃ yathāpūrvam ariṃdama
     kasmād eva vipalatīṃ nādyeha pratibhāṣase
 31 evamādi tu vārṣṇeyyās tad asyāḥ paridevitam
     śrutvā pṛthā suduḥkhārtā śanair vākyam athābravīt
 32 subhadre vāsudevena tathā sātyakinā raṇe
     pitrā ca pālito bālaḥ sa hataḥ kāladharmaṇā
 33 īdṛśo martyadharmo 'yaṃ mā śuco yadunandini
     putro hi tava durdharṣaḥ saṃprāptaḥ paramāṃ gatim
 34 kule mahati jātāsi kṣatriyāṇāṃ mahātmanām
     mā śucaś capalākṣaṃ tvaṃ puṇḍarīkanibhekṣaṇe
 35 uttarāṃ tvam avekṣasva garbhiṇīṃ mā śucaḥ śubhe
     putram eṣā hi tasyāśu janayiṣyati bhāminī
 36 evam āśvāsayitvaināṃ kuntī yadukulodvaha
     vihāya śokaṃ durdharṣaṃ śrāddham asya hy akalpayat
 37 samanujñāpya dharmajñā rājānaṃ bhīmam eva ca
     yamau yamopamau caiva dadau dānāny anekaśaḥ
 38 tataḥ pradāya bahvīr gā brāhmaṇebhyo yadūdvaha
     samahṛṣyata vārṣṇeyī vairāṭīṃ cābravīd idam
 39 vairāṭi neha saṃtāpas tvayā kāryo yaśasvini
     bhartāraṃ prati suśroṇigarbhasthaṃ rakṣa me śiśum
 40 evam uktvā tataḥ kuntī virarāma mahādyute
     tām anujñāpya caivemāṃ subhadrāṃ samupānayam
 41 evaṃ sa nidhanaṃ prāpto dauhitras tava mādhava
     saṃtāpaṃ jahi durdharṣa mā ca śoke manaḥ kṛthā

SECTION LX

"Vasudeva said, 'O thou of Vrishni's race, I have repeatedly heard men speaking of the wonderful battle (between the Kurus and the Pandavas). Thou, however, O mighty-armed one, hast witnessed it with thy own eyes. Do thou, therefore, O sinless one, describe the battle in detail. Indeed, tell me how that battle took place between the high-souled Pandavas (on the one side) and Bhishma and Karna and Kripa and Drona and Salya and others (on the other side), between, in fact, numerous other Kshatriyas well-skilled in aims, differing from one another in mien and attire, and hailing from diverse realms.'
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"Vaisampayana continued, 'Thus addressed by his sire, he of eyes like lotus-petals narrated, in the presence of his mother also, how the Kaurava heroes had been slain in battle.'
"Vasudeva said, 'The feats were highly wonderful that were achieved by those high-souled Kshatriyas. In consequence of their large number, they are incapable of being enumerated in even hundreds of years. I shall however, mention only the foremost of them. Do thou listen, therefore, to me as I mention in brief those feats achieved by the kings of Earth. O thou of godlike splendour. Bhishma of Kuru's race became the generalissimo, having eleven divisions of the Kaurava princes under his command, like Vasava of the celestial forces. 1 Sikhandin of great intelligence, protected by the blessed Arjuna, became the leader of the seven divisions of the sons of Pandu. The battle between the Kurus and the Pandavas (under these leaders) raged for ten days. It was so fierce as to make one's hair stand on its end. Then Sikhandin, in great battle, aided by the wielder of Gandiva, slew, with innumerable arrows, the son of Ganga fighting bravely. Lying on a bed of arrows, Bhishma waited like an ascetic till the sun leaving his southward path entered on his northerly course when that hero gave up his life-breaths. Then Drona, that foremost of all persons conversant with arms, that greatest of men under Duryodhana, like Kavya himself of the lord of the Daityas, became generalissimo. 2 That foremost of regenerate persons, ever boasting of his prowess in battle, was supported by the remnant of the Kaurava force consisting then of nine Akshauhinis, and protected by Kripa and Vrisha and others. Dhrishtadyumna conversant with many mighty weapons, and possessed of great intelligence, became the leader of the Pandavas. He was protected by Bhima like Varuna protected by Mitra. That high-souled hero, always desirous of measuring his strength with Drona, supported by the (remnant of the) Pandava army, and recollecting the wrongs inflicted (by Drona) on his sire (Drupada, the king of the Panchalas), achieved great feats in battle. In that encounter between Drona and the son of Prishata, the kings assembled from diverse realms were nearly exterminated. That furious battle lasted for five days. At the conclusion of that period, Drona, exhausted, succumbed to Dhrishtadyumna. After that, Karna became the generalissimo of Duryodhana's forces. He was supported in battle by the remnant of the Kaurava host which numbered five Akshauhinis. Of the sons of Pandu there were then three Akshauhinis. After the slaughter of innumerable heroes, protected by Arjuna, they came to battle. The Suta's son Karna, though a fierce warrior, encountering Partha, came to his end on the second day, like an insect encountering a blazing fire. After the fall of Karna, the Kauravas became dispirited and lost all energy. Numbering three Akshauhinis, they gathered round the ruler of the Madras. Having lost many car-warriors and elephants and horsemen, the remnant of the Pandava army, numbering one Akshauhini and penetrated
p. 109
with cheerlessness, supported Yudhishthira (as their leader). The king Yudhishthira, in the battle that ensued, achieved the most difficult feats and slew, before half the day was over, the king of the Madras. After the fall of Salya, the high-souled Sahadeva of immeasurable prowess slew Sakuni, the man who had brought about the quarrel (between the Pandavas and the Kurus). After the fall of Sakuni, the royal son of Dhritarashtra, whose army had suffered an extensive carnage and who on that account had become exceedingly cheerless, fled from the field, armed with his mace. Then Bhimasena of great prowess, filled with wrath, pursued him and discovered him within the waters of the Dwaipayana lake. With the remnant of their army, the Pandavas surrounded the lake and, filled with joy, encountered Duryodhana concealed within the waters. Their wordy shafts, penetrating through the waters, pierced Duryodhana. Rising up from the lake, the latter approached the Pandavas, armed with his mace, desirous of battle. Then, in the great battle that ensued, the royal son of Dhritarashtra was slain by Bhimasena who put forth his great prowess, in the presence of many kings. After this the remnant of the Pandava army, as it slept in the camp, was slaughtered at night time by Drona's son who was unable to put up with the slaughter of his father (at the hands of Dhrishtadyumna). Their sons slain, their forces slain, only the five sons of Pandu are alive with myself and Yuyudhana. With Kripa and the Bhoja prince Kritavarman, the son of Drona represents the unslain remnant of the Kaurava army. Dhritarashtra's son Yuyutsu also escaped slaughter in consequence of his having adopted the side of the Pandavas. Upon the slaughter of the Kaurava king (Suyodhana) with all his followers and allies, Vidura and Sanjaya have come to the presence of king Yudhishthira the just. Even thus did that battle occur, O lord, for eight and ten days. Many kings of Earth, slain therein, have ascended to Heaven.'
"Vaisampayana continued, 'The Vrishnis, as they heard, O king, that dreadful account became filled with grief and sorrow and pain.'

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