srimahabharat - (Book 15) Asramavasika Parva - chapters 32 to 47

Great Epic Sree Mahabharatam:

The Mahabharata

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

Asramavasika Parva

Book 15

 Asramavasika Parva

Book 15
Chapter 32

 

 

1 [vai]
      sa taiḥ saha naravyāghrair bhrātṛbhir bharatarṣabha
      rājā rucirapadmākṣair āsāṃ cakre tadāśrame
  2 tāpasaiś ca mahābhāgair nānādeśasamāgataiḥ
      draṣṭuṃ kurupateḥ putrān pāṇḍavān pṛthuvakṣasaḥ
  3 te 'bruvañ jñātum icchāmaḥ katamo 'tra yudhiṣṭhiraḥ
      bhimārjuna yamāś caiva draupadī ca yaśasvinī
  4 tān ācakhyau tadā sūtaḥ sarvān nāmābhināmataḥ
      saṃjayo draupadīṃ caiva sarvāś cānyāḥ kuru striyaḥ
  5 ya eṣa jāmbūnadaśuddha gaura; tanur mahāsiṃha iva pravṛddhaḥ
      pracaṇḍa ghoṇaḥ pṛthu dīrghanetras; tāmrāyatāsyaḥ kururāja eṣaḥ
  6 ayaṃ punar mattagajendra gāmī; prataptacāmīkaraśuddhagauraḥ
      pṛthv āyatāṃsaḥ pṛthu dīrghabāhur; vṛkodaraḥ paśyata paśyatainam
  7 yas tv eṣa pārśve 'sya mahādhanuṣmāñ; śyāmo yuvā vāraṇayūthapābhaḥ
      siṃhonnatāṃso gajakhela gāmī; padmāyatākṣo 'rjuna eṣa vīraḥ
  8 kuntī samīpe puruṣottamau tu; yamāv imau viṣṇumahendra kalpau
      manuṣyaloke sakale samo 'sti; yayor na rūpe na bale na śīle
  9 iyaṃ punaḥ padmadalāyatākṣī; madhyaṃ vayaḥ kiṃ cid iva spṛśantī
      nīlotpalābhā puradevateva; kṛṣṇā sthitā mūrtimatīva lakṣmīḥ
  10 asyās tu pārśve kanakottamābhā; yaiṣā prabhā mūrtimatīva gaurī
     madhye sthitaiṣā bhaginī dvijāgryā; cakrāyudhasyāpratimasya tasya
 11 iyaṃ svasā rājacamū pates tu; pravṛddhanīlotpala dāma varṇā
     paspardha kṛṣṇena nṛpaḥ sadā yo; vṛkodarasyaiṣa pariggraho 'gryaḥ
 12 iyaṃ ca rājño magadhādhipasya; sutā jarāsaṃdha iti śrutasya
     yavīyaso mādravatīsutasya; bhāryā matā campakadāmagaurī
 13 indīvaraśyāma tanuḥ sthitā tu; yaiṣāparāsanna mahītale ca
     bhāryā matā mādravatīsutasya; jyeṣṭhasya seyaṃ kamalāyatākṣī
 14 iyaṃ tu niṣṭapta suvarṇagaurī; rājño virāṭasya sutā saputrā
     bhāryābhimanyor nihato raṇe yo; droṇādibhis tair viratho rathasthaiḥ
 15 etās tu sīmanta śiroruhā yā; śuklottarīyā nararāja patnyaḥ
     rājño 'sya vṛddhasya paraṃ śatākhyāḥ; snuṣā vivīrā hataputra nāthāḥ
 16 etā yathāmukhyam udāhṛtā vo; brāhmaṇya bhāvād ṛju buddhisattvāḥ
     sarvā bhavadbhiḥ paripṛcchyamānā; narendrapatnyaḥ suviśuddhasattvāḥ
 17 evaṃ sa rājā kuruvṛddha varyaḥ; samāgatas tair naradeva putraiḥ
     papraccha sarvān kuśalaṃ tadānīṃ; gateṣu sarveṣv atha tāpaseṣu
 18 yodheṣu cāpy āśramamaṇḍalaṃ taṃ; muktvā niviṣṭeṣu vimucya patram
     strī vṛddhabāle ca susaṃniviṣṭe; yathārhataḥ kuśalaṃ paryapṛcchat

 

SECTION XXXII

"Vaisampayana said, 'When night came, all those persons, having finished their evening rites, approached Vyasa. Dhritarashtra of righteous soul, with purified body and with mind solely directed towards it, sat there with the Pandavas and the Rishis in his company. The ladies of the royal household sat with Gandhari in a secluded spot. All the citizens and the inhabitants of the provinces ranged themselves according to their years. Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred waters of the Bhagirathi, summoned all the deceased warriors, viz., those that had fought on the side of the Pandavas, those that had fought for the Kauravas, including highly blessed kings belonging to diverse realms. At this, O Janamejaya, a deafening uproar was heard to arise from within the waters, resembling that which had formerly been heard of the forces of the Kurus and the Pandavas. Then those kings, headed by Bhishma and Drona, with all their troops, arose by thousands from the waters of the Bhagirathi. There were Virata and Drupada, with their sons and forces. There were the sons of Draupadi and the son of Subhadra, and the Rakshasa Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior Sakuni, and the other children, endued with great strength, of Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,
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and Salya, and Vrishasena with his younger brother. There were prince Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all the children of Sikhandin, and Dhrishtaketu, with his younger brother. There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika, and Somadatta, and king Chekitana. These and many others, who for their number cannot be conveniently named, appeared on that occasion. All of them rose from the waters of the Bhagirathi, with resplendent bodies. Those kings appeared, each clad in that dress and equipt with that standard and that vehicle which he had while fighting on the field. All of them were now robed in celestial vestments and all had brilliant ear-rings. They were free from all animosity and pride, and divested of wrath and jealousy. Gandharvas sang their praises, and bards waited on them, chanting their deeds. Robed in celestial vestments and wearing celestial garlands, each of them was waited upon by bands of Apsaras. At that time, through the puissance of his penances, the great ascetic, the son of Satyavati, gratified with Dhritarashtra, gave him celestial vision. Endued with celestial knowledge and strength, Gandhari of great fame saw all her children as also all that had been slain in battle. All persons assembled there beheld with steadfast gaze and hearts filled with wonder that amazing and inconceivable phenomenon which made the hair on their bodies stand on its end. It looked like a high carnival of gladdened men and women. That wondrous scene looked like a picture painted on the canvas. Dhritarashtra, beholding all those heroes, with his celestial vision obtained through the grace of that sage, became full of joy, O chief of Bharata's race."'

 

Book 15
Chapter 33

 

 

 1 [dhṛ]
      yudhiṣṭhira mahābāho kac cit tāta kuśaly asi
      sahito bhrātṛbhiḥ sarvaiḥ paurajānapadais tathā
  2 ye ca tvām upajīvanti kac cit te 'pi nirāmayāḥ
      sacivā bhṛtya vargāś ca guravaś caiva te vibho
  3 kac cid vartasi paurāṇāṃ vṛttiṃ rājarṣisevitām
      kac cid dāyān anucchidya kośas te 'bhiprapūryate
  4 arimadhyasthamitreṣu vartase cānurūpataḥ
      brāhmaṇān agrahārair vā yathā vad anupaśyasi
  5 kac cit te parituṣyanti śīlena bharatarṣabha
      śatravo guravaḥ paurā bhṛtyā va svajano 'pi vā
  6 kac cid yajasi rājendra śraddhāvān pitṛdevatāḥ
      atithīṃś cānna pānena kac cid arcasi bhārata
  7 kac cic ca viṣaye viprāḥ svakarmaniratās tava
      kṣatriyā vaiśya vargā vā śūdrā vāpi kuḍumbinaḥ
  8 kac cit strībālavṛddhaṃ te na śocati na yācate
      jāmayaḥ pūjitāḥ kac cit tava gehe nararṣabha
  9 kacc cid rājarṣivaṃśo 'yaṃ tām āsādya mahīpatim
      yathocitaṃ mahārāja yaśasā nāvasīdati
  10 [vai]
     ity evaṃ vādinaṃ taṃ sa nyāyavat pratyabhāṣata
     kuśalapraśna saṃyuktaṃ kuśalo vākyakarmaṇi
 11 kac cit te vardhate rājaṃs tapo mandaśramasya te
     api me jananī ceyaṃ śuśrūṣur vigataklamā
     apy asyāḥ saphalo rājan vanavāso bhaviṣyati
 12 iyaṃ ca mātā jyeṣṭhā me vītavātādhva karśitā
     ghoreṇa tapasā yuktā devī kac cin na śocati
 13 hatān putrān mahāvīryān kṣatradharmaparāyaṇān
     nāpadhyāyati vā kac cid asmān pāpakṛtaḥ sadā
 14 kva cāsau viduro rājan nainaṃ paśyāmahe vayam
     saṃjayaḥ kuśalī cāyaṃ kac cin nu tapasi sthitaḥ
 15 ity uktaḥ pratyuvācedaṃ dhṛtarāṣṭro janādhipam
     kuśalī viduraḥ putra tapo ghoraṃ samāsthitaḥ
 16 vāyubhakṣo nirāhāraḥ kṛśo dhamani saṃtataḥ
     kadā cid dṛśyate vipraiḥ śūnye 'smin kānane kva cit
 17 ity evaṃ vadatas tasya jaṭī vīṭā mukhaḥ kṛśaḥ
     dig vāsā maladigdhāṅgo vanareṇu samukṣitaḥ
 18 dūrād ārakṣitaḥ kṣattā tatrākhyāto mahīpateḥ
     nivartamānaḥ sahasā janaṃ dṛṣṭvāśramaṃ prati
 19 tam anvadhāvan nṛpatir eka eva yudhiṣṭhiraḥ
     praviśantaṃ vanaṃ ghoraṃ lakṣyālakṣyaṃ kva cit kva cit
 20 bho bho vidura rājāhaṃ dayitas te yudhiṣṭhiraḥ
     iti bruvan narapatis taṃ yatnād abhyadhāvata
 21 tato vivikta ekānte tasthau buddhimatāṃ varaḥ
     viduro vṛkṣam āśritya kaṃ cit tatra vanāntare
 22 taṃ rājā kṣīṇabhūyiṣṭham ākṛtī mātrasūcitam
     abhijajñe mahābuddhiṃ mahābuddhir yudhiṣṭhiraḥ
 23 yudhiṣṭhiro 'ham asmīti vākyam uktvāgrataḥ sthitaḥ
     vidurasyāśrave rājā sa ca pratyāha saṃjñayā
 24 tataḥ so 'nimiṣo bhūtvā rājānaṃ samudaikṣata
     saṃyojya viduras tasmin dṛṣṭiṃ dṛṣṭyā samāhitaḥ
 25 viveśa viduro dhīmān gātrair gātrāṇi caiva ha
     prāṇān prāṇeṣu ca dadhad indriyāṇīndriyeṣu ca
 26 sa yogabalam āsthāya viveśa nṛpates tanum
     viduro dharmarājasya tejasā prajvalann iva
 27 vidurasya śarīraṃ tat tathaiva stabdhalocanam
     vṛkṣāśritaṃ tadā rājā dadarśa gatacetanam
 28 balavantaṃ tathātmānaṃ mene bahuguṇā tadā
     dharmarājo mahātejās tac ca sasmāra pāṇḍavaḥ
 29 paurāṇam ātmanaḥ sarvaṃ vidyāvān sa viśāṃ pate
     yogadharmaṃ mahātejā vyāsena kathitaṃ yathā
 30 dharmarājas tu tatrainaṃ saṃcaskārayiṣus tadā
     dagdhu kāmo 'bhavad vidvān atha vai vāg abhāṣata
 31 bho bho rājan na dagdhavyam etad vidura saṃjñikam
     kalevaram ihaitat te dharma eṣa sanātanaḥ
 32 lokāḥ santānakā nāma bhaviṣyanty asya pārthiva
     yati dharmam avāpto 'sau naiva śocyaḥ paraṃtapa
 33 ity ukto dharmarājaḥ sa vinivṛtya tataḥ punaḥ
     rājño vaicitra vīryasya tat sarvaṃ pratyavedayat
 34 tataḥ sa rājā dyutimān sa ca sarvo janas tadā
     bhīmasenādayaś caiva paraṃ vismayam āgatāḥ
 35 tac chrutvā prītimān rājā bhūtva dharmajam abravīt
     āpo mūlaṃ phalaṃ caiva mamedaṃ pratigṛhyatām
 36 yadanno hi naro rājaṃs tadanno 'syātithiḥ smṛtaḥ
     ity uktaḥ sā tathety eva prāha dharmātmajo nṛpam
     phalaṃ mūlaṃ ca bubhuje rājñā dattaṃ sahānujaḥ
 37 tatas te vṛkṣamūleṣu kṛtavāsa parigrahāḥ
     tāṃ rātriṃ nyavasan sarve phalamūlajalāśanāḥ

 

SECTION XXXIII

"Vaisampayana said. 'Then those foremost of men divested of wrath and jealousy, and cleansed of every sin, met with one another, agreeably to those high and auspicious ordinances that have been laid down by regenerate Rishis. All of them were happy of hearts and looked like gods moving in Heaven. Son met with sire or mother, wives with husbands, brother with brother, and friend with friend, O king. The Pandavas, full of joy, met with the mighty bowman Karna as also with the son of Subhadra, and the children of Draupadi. With happy hearts the sons of Pandu approached Karna, O monarch, and became reconciled with him. All those warriors, O chief of Bharata's race, meeting with one another through the grace of the great ascetic, became reconciled with one another. Casting off all unfriendliness, they became established on amity and peace. It was even thus that all those foremost of men, viz., the Kauravas and other kings became united with the Kurus rid other kinsmen of theirs as also with their children. The whole of that night they passed in great happiness. Indeed, the Kshatriya warriors, in
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consequence of the happiness they felt, regarded that place as Heaven itself. There was no grief, no fear, no suspicion, no discontent, no reproach in that region, as those warriors, O monarch, met with one another on that night. Meeting with their sires and brothers and husbands and sons, the ladies cast off all grief and felt great raptures of delight. Having sported with one another thus for one night, those heroes and those ladies, embracing one another and taking one another's leave returned to the places they had come from. Indeed, that foremost of ascetics dismissed that concourse of warriors. Within the twinkling of an eye that large crowd disappeared in the very sight of all those (living) persons. Those high-souled persons, plunging into the sacred river Bhagirathi proceeded, with their cars and standards, to their respective abodes. Some went to the regions of the gods, some to the region of Brahman, some to the region of Varuna, and some to the region of Kuvera. Some among those kings proceeded to the region of Surya. Amongst the Rakshasas and Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in delightful attitudes, went in the company of the deities. Even thus did all those high-souled persons disappear with their vehicles and animals and with all their followers. After all of them had gone away, the great sage, who was standing in the waters of the sacred stream viz., Vyasa of great righteousness and energy, that benefactor of the Kurus, then addressed those Kshatriya ladies who had become widows, and said these words, 'Let those amongst these foremost of women that are desirous of attaining to the regions acquired by their husbands cast away all sloth and quickly plunge into the sacred Bhagirathi.--Hearing these words of his, those foremost ladies, placing faith in them, took the permission of their father-in-law, and then plunged into the waters of the Bhagirathi. Freed from human bodies, those chaste ladies then proceeded, O king, with their husbands to the regions acquired by the latter. Even thus, those ladies of virtuous conduct, devoted to their husbands entering, the waters of the Bhagirathi, became freed from their mortal tenements and attained to the companionship of their husbands in the regions acquired by them. Endued with celestial forms, and adorned with celestial ornaments, and wearing celestial vestments and garlands, they proceeded to those regions where their husbands had found their abodes. Possessed of excellent behaviour and many virtues, their anxieties all dispelled, they were seen to ride on excellent cars, and endued with every accomplishment they found those regions of happiness which were theirs by right. Devoted to the duties of piety, Vyasa, at that time, becoming a giver of boons, granted unto all the men there assembled the fruition of the wishes they respectively cherished. People of diverse realms, hearing of this meeting between the hallowed dead and living human beings, became highly delighted. That man who duly listens to this narrative meets with everything that is dear to him. Indeed, he obtains all agreeable objects both here and hereafter. That man of learning and science, that foremost of righteous persons, who recites this narrative for the hearing of others acquires great fame here and an auspicious end hereafter, as also a union with kinsmen and all desirable objects. Such a man has not to undergo painful labour for his sustenance,
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and meets with all sorts of auspicious objects in life. Even these are the rewards reaped by a person who, endued with devotion to Vedic studies and with penances, recites this narrative in the hearing of others. Those persons who possessed of good conduct, devoted to self-restraint, cleansed of all sins by the gifts they make, endued with sincerity, having tranquil souls, freed from falsehood and the desire of injuring others, adorned with faith, belief in the scriptures, and intelligence, listen to this wonderful parvan, surely attain to the highest goal hereafter."

 

Book 15
Chapter 34

 

1 [vai]
      evaṃ sā rajanī teṣām āśrame puṇyakarmaṇām
      śivā nakṣatrasaṃpannā sā vyatīyāya bhārata
  2 tatra tatra kathāś cāsaṃs teṣāṃ dharmārthalakṣaṇāḥ
      vicitrapadasaṃcārā nānā śrutibhir anvitāḥ
  3 pāṇḍavās tv abhito mātur dharaṇyāṃ suṣupus tadā
      utsṛjya sumahārhāṇi śayanāni narādhipa
  4 yad āhāro 'bhavad rājā dhṛtarāṣṭro mahāmanāḥ
      tad āhārā nṛpīrās te nyavasaṃs tāṃ niśaṃ tadā
  5 vyatītāyāṃ tu śarvaryāṃ kṛtapūrvāhṇika kriyaḥ
      bhrātṛbhiḥ saha kaunteyo dadarśāśramamaṇḍalam
  6 sāntaḥpura parīvāraḥ sabhṛtyaḥ sapurohitaḥ
      yathāsukhaṃ yathoddeśaṃ dhṛtarāṣṭrābhyanujñayā
  7 dadarśa tatra vedīś ca saṃprajvalita pāvakāḥ
      kṛtābhiṣekair munibhir hutāgnibhir upasthitāḥ
  8 vāneya puṣpanikarair ājyadhūmodgamair api
      brāhmeṇa vapuṣā yuktā yuktā munigaṇaiś ca tāḥ
  9 mṛgayūthair anudvignais tatra tatra samāśritaiḥ
      aśaṅkitaiḥ pakṣigaṇaḥ pragītair iva ca prabho
  10 kekābhir nīlakaṇṭhānāṃ dātyūhānāṃ ca kūjitaiḥ
     kokolānāṃ ca kuharaiḥ śubhaiḥ śrutimanoharaiḥ
 11 prādhīta dvija ghoṣaiś ca kva cit kva cid alaṃkṛtam
     phalamūlasamudvāhair mahadbhiś copaśobhitam
 12 tataḥ sa rājā pradadau tāpasārtham upāhṛtān
     kalaśān kāñcanān rājaṃs tathaivodumbarān api
 13 ajināni praveṇīś ca sruk sruvaṃ ca mahīpatiḥ
     kamaṇḍalūṃs tathā sthālīḥ piṭharāṇi ca bhārata
 14 bhājanāni ca lauhāni pātrīś ca vividhā nṛpa
     yad yad icchati yāvac ca yad anyad api kāṅkṣitam
 15 evaṃ sa rājā dharmātmā parītyāśramamaṇḍalam
     vasu viśrāṇya tat sarvaṃ punar āyān mahīpatiḥ
 16 kṛtāhnikaṃ ca rājānaṃ dhṛtarāṣṭraṃ manīṣiṇam
     dadarśāsīnam avyagraṃ gāndhārī sahitaṃ tadā
 17 mātaraṃ cāvidūrasthāṃ śiṣyavat praṇatāṃ sthitām
     kuntīṃ dadarśa dharmātmā satataṃ dharmacāriṇīm
 18 sa tam abhyarcya rājānaṃ nāma saṃśrāvya cātmanaḥ
     niṣīdety abhyanujñāto bṛsyām upaviveśa ha
 19 bhīmasenādayaś caiva pāṇḍavāḥ kauravarṣabham
     abhivādyopasaṃgṛhya niṣeduḥ pārthivājñayā
 20 sa taiḥ parivṛto rājā śuśubhe 'tīva kauravaḥ
     bibhrad brāhmīṃ śriyaṃ dīptāṃ devair iva bṛhaspatiḥ
 21 tathā teṣūpaviṣṭeṣu samājagmur maharṣayaḥ
     śatayūpaprabhṛtayaḥ kurukṣetranivāsinaḥ
 22 vyāsaś ca bhagavān vipro devarṣigaṇapūjitaḥ
     vṛtaḥ śiṣyair mahātejā darśayām āsa taṃ nṛpam
 23 tataḥ sa rājā kauravyaḥ kuntīputraś ca vīryavān
     bhīmasenādayaś caiva samutthāyābhyapūjayan
 24 samāgatas tato vyāsaḥ śatayūpādibhir vṛtaḥ
     dhṛtarāṣṭraṃ mahīpālam asyatām ity abhāṣata
 25 navaṃ tu viṣṭāraṃ kauśyaṃ kṛṣṇājinakuśottaram
     pratipede tadā vyāsās tadartham upakalpitam
 26 te ca sārve dvijaśreṣṭhā viṣṭareṣu samantataḥ
     dvaipāyanābhyanujñātā niṣedur vipulaujasaḥ

SECTION XXXIV

"Sauti said, 'Hearing this story of the re-appearance and departure of his forefathers, king Janamejaya of great intelligence became highly pleased. Filled with joy, he once more questioned Vaisampayana on the subject of the reappearance of dead men, saying,--"How is it possible for persons whose bodies have been destroyed to re-appear in those very forms?" Thus asked, that foremost of regenerate persons, viz., the disciple of Vyasa, that first of speakers, possessed of great energy, thus answered Janamejaya.
"Vaisampayana said, 'This is certain, viz., that acts are never destroyed (without their consequences being enjoyed or endured). Bodies, O king, are born of acts; so also are features. The great primal elements are eternal (indestructible) in consequence of the union with them of the Lord of all beings. They exist with what is eternal. Accordingly, they have no destruction when the non-eternal are destroyed. Acts done without exertion are true and foremost, and bear real fruit. The soul, united however with such acts as require exertion for their accomplishment, enjoys pleasure and pain. 1 Though united so (that is, with pleasure and pain), yet it is a certain inference that the soul is never modified by them, like the reflection of creatures in a mirror. It is never destroyed. 2 As long as one's acts are not exhausted (by enjoyment
p. 53
or endurance of their fruits good and bad), so long does one regard the body to be oneself. The man, however, whose acts have been exhausted, without regarding the body to be self, takes the self to be something otherwise. 1 Diverse existent objects (such as the primal elements and the senses, etc.) attaining to a body, become united as one. To men of knowledge who understand the difference (between the body and self), those very objects become eternal. 2 In the Horse-sacrifice, this Sruti is heard in the matter of the slaying of the horse. Those which are the certain possessions of embodied creatures, viz., their life-breaths (and the senses, etc.), exist eternally even when they are borne to the other world. I shall tell thee what is beneficial, if it be agreeable to thee, O king. Thou hast, while employed in thy sacrifices, heard of the paths of the deities. When preparations were made for any sacrifice of thine, the deities became beneficially inclined to thee. When indeed, the deities were thus disposed and came to thy sacrifices, they were lords in the matter of the passage (from this to the next world) of the animals slain. 3 For this reason, the eternal ones (viz., Jivas), by adoring the deities in sacrifices, succeed in attaining to excellent goals. When the five primal elements are eternal, when the soul also is eternal, he called Purusha (viz., the soul invested with case) is equally so. When such is the case, he who beholds a creature as disposed to take diverse forms, is regarded as having an erroneous understanding. He who indulges in too much grief at separation is, I think, a foolish person. He who sees evil in separation should abandon union. By standing aloof, no unions are formed, and sorrow is cast off, for sorrow in the world is born of separation. 4 Only he who understands the distinction between body and self, and not another, becomes freed from the erroneous conviction. He that knows the other (viz., self) attains to the highest understanding and becomes freed from error. 5 As regards creatures. they appear from an invisible state, and once more disappear into invisibleness. I do not know him. He also does not know me. As regards myself, renunciation is not yet mine. 6 He
p. 54
that is not possessed of puissance enjoys or endures the fruits of all his acts in those too dies in which he does them. If the act be a mental one, its consequences are enjoyed or endured mentally; if it be done with the body, its consequences are to be enjoyed or endured in the body.'" 1

---

Footnotes

52:1 Nilakantha explains that anayasakritani karma implies the religion of Nivritti, for the religion of Pravritti consists of acts that require ayasa or exertion for their accomplishment. The religion of Nivritti or abstention from acts is said hereto be true and superior, and productive of real fruit, in the form, that is, of Emancipation. The soul, however, in the generality of cases, united with ebhih, by which is meant ayasa-kritam karma, that is, the acts done in pursuance of the religion of Pravritti, becomes embodied and, therefore, enjoys happiness or endures misery as the case may be.
52:2 The sense seems to be this--when a creature stands before a mirror, its image is formed in the mirror; such reflection, however, never affects the mirror in the least, for when the object leaves the vicinity of the mirror, the image or reflection vanishes away. The soul is like the mirror. Pleasure and pain are like reflections in it. They come and go away without the soul being at all modified by them in anyway. Pleasure and pain are destructible, but not so the soul.
53:1 The ordinary man thinks this conglomeration of diverse objects to be his self. The man of wisdom who has exhausted his acts does not think so. He is freed from the obligation of taking a body.
53:2 The sense probably is this. En the case of ordinary men, the component parts of the body dissolve away, while Yogins can keep such parts from dissolution as long as they like.
53:3 The sense is, the deities bear away to the next world the animals slain in sacrifices Through the bodies of such animals are apparently destroyed, yet their life-breaths and senses continue to exist.
53:4 The sense is that as wives etc., when lost, are sources of sorrow, wise men should abstain from contracting such relations. They might then be free from sorrow.
53:5 Paraparajnah is one that understands the distinction between body and sell. Apara is, therefore, one that is not possessed of such knowledge; hence, as Nilakantha explains, it implies one who has not attained to Jnana nishtha. What is said in the second line is that he that adores saguna Brahma, succeeds afterwards, through such adoration, in reaching to nirguna Brahma.
53:6 The sense seems to be this: we spring from the unmanifest and disappear once more in the unmanifest. The Bengal texts read the first line incorrectly. It is adarsanalapatitah. The second line is unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is explained as a due to karanabhat. p. 54 But who is asau? 'I have no renunciation,' or 'renunciation is not yet mine,' implies that Emancipation, which directly flows from renunciation, is not mine.

 

 

Book 15
Chapter 35

 

 

1 [vai]
      tathā samupaviṣṭeṣu pāṇḍaveṣu mahātmasu
      vyāsaḥ satyavatī putraḥ provācāmantrya pārthivam
  2 dhṛtarāṣṭra mahābāho kac cit te vardhate tapaḥ
      kac cin manas te prīṇāni vanavāse narādhipa
  3 kaccid dhṛdi na te śoko rājān putra vināśajaḥ
      kacc cij jñānāni sarvāṇi prasannāni tavānagha
  4 kac cid buddhiṃ dṛḍhāṃ kṛtvā carasyāraṇyakaṃ vidhim
      kacc cid vadhūś ca gāndhārī na śokenābhibhūyate
  5 mahāprajñā buddhimatī devī dharmārthadarśinī
      āgamāpāya tattvajñā kac cid eṣā na śocati
  6 kac cit kuntī ca rājaṃs tvāṃ śuśrūṣur anahaṃkṛtā
      yā parityajya rājyaṃ svaṃ guruśuśrūṣaṇe ratā
  7 kac cid dharmasuto rājā tvayā prītyābhinanditaḥ
      bhīmārjunayamāś caiva kac cid ete 'pi sāntvitāḥ
  8 kac cin nandasi dṛṣṭvaitān kac cit te nirmalaṃ manaḥ
      kac cid viśuddhabhāvo 'si jātajñāno narādhipa
  9 etad dhi tritayaṃ śreṣṭhaṃ sarvabhūteṣu bhārata
      nirvairatā mahārāja satyam adroha eva ca
  10 kac cit te nānutāpo 'sti vanavāsena bhārata
     svadate vanyam annaṃ vā munivāsāṃsi vā vibho
 11 viditaṃ cāpi me rājan vidurasya mahātmanaḥ
     gamanaṃ vidhinā yena dharmasya sumahātmanaḥ
 12 māṇḍavya śāpād dhi sa vai dharmo viduratāṃ gataḥ
     mahābuddhir mahāyogī mahātmā sumahāmanāḥ
 13 bṛhaspatir vā deveṣu śukro vāpy asureṣu yaḥ
     na tathā buddhisaṃpanno yathā sa puruṣarṣabhaḥ
 14 tapobalavyayaṃ kṛtvā sumahac cirasaṃbhṛtam
     māṇḍavyenarṣiṇā dharmo hy abhibhūtaḥ sanātanaḥ
 15 niyogād brahmaṇaḥ pūrvaṃ mayā svena balena ca
     vaicitra vīryake kṣetre jātaḥ sa sumahāmatiḥ
 16 bhrātā tava mahārāja devadevaḥ sanātanaḥ
     dhāraṇāc chreyaso dhyānād yaṃ dharmaṃ kavayo viduḥ
 17 satyena saṃvardhayati damena niyamena ca
     ahiṃsayā ca dānena tapasā ca sanātanaḥ
 18 yena yogabalāj jātaḥ kururājo yudhiṣṭhiraḥ
     dharma ity eṣa nṛpate prājñenāmita buddhinā
 19 yathā hy agnir yathā vāyur yathāpaḥ pṛthivī yathā
     yathākāśaṃ tathā dharma iha cāmutra ca sthitaḥ
 20 sarvagaś caiva kauravya sarvaṃ vyāpya carācaram
     dṛśyate devadevaḥ sa siddhair nirdagdhakilbiṣaiḥ
 21 yo hi dharmaḥ sa viduro viduro yaḥ sa pāṇḍavaḥ
     sa eṣa rājan vaśyas te pāṇḍavaḥ preṣyavat sthitaḥ
 22 praviṣṭaḥ sa svam ātmānaṃ bhrātā te buddhisattamaḥ
     diṣṭyā mahātmā kaunteyaṃ mahāyogabalānvitaḥ
 23 tvāṃ cāpi śreyasā yokṣye nacirād bharatarṣabha
     saṃśayac chedanārthaṃ hi prāptaṃ māṃ viddhi putraka
 24 na kṛtaṃ yat purā kaiś cit karma loke maharṣibhiḥ
     āścaryabhūtaṃ tapasaḥ phalaṃ saṃdarśayāmi vaḥ
 25 kim icchasi mahīpāla mattaḥ prāptum amānuṣam
     draṣṭuṃ spraṣṭum atha śrotuṃ vada kartāsmi tat tathā

 

SECTION XXXV

"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons. Obtaining eye-sight through the grace of the Rishi, he beheld, for the first time, O perpetuator of Kuru's race, those children of his that were very like his own self. That foremost of men, viz., the Kuru monarch, had learnt all the duties of kings, as also the Vedas and the Upanishadas, and had acquired certitude of understanding (from the same source). Vidura of great wisdom attained to high success through the power of his penances. Dhritarashtra also attained to great success in consequence of having met the ascetic Vyasa.'
"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me my sire in that form which he had, clad as he used to be clad, and as old as he was when he departed from this world, I may then believe all that thou hast told me. Such a sight will be most agreeable to me. Indeed, I shall regard myself crowned with success. I shall have gained a certainty of conclusion. O, let my wish be crowned with fruition through the grace of that foremost of Rishis.'
"Sauti said,--'After king Janamejaya had said these words, Vyasa of great energy and intelligence showed his grace and brought Parikshit (from the other world). King Janamejaya beheld his royal father, possessed of great beauty, brought down from Heaven, in the same form that he had and of the same age as he was (at the time of leaving this world). The high-souled Samika also, and his son Sringin, were similarly brought there. All the counsellors and ministers of the king beheld them. King Janamejaya. performing the final bath in his sacrifice, became highly glad. He poured the sacred water on his father, even as he caused it to be poured on himself. Having undergone the final bath, the king addressed the regenerate Astika who had sprung from the race of the Yayavaras and who was the son of Jaratkaru, and said these words,--'O
p. 55
[paragraph continues] Astika, this sacrifice of mine is fraught with many wonderful incidents, since this my sire has been seen by me--he who has dispelled all my sorrows.'
"Astika said, 'The performer of that sacrifice in which the ancient Rishi, the Island-born Vyasa, that vast receptacle of penances, is present, is sure, O foremost one of Kuru's race, to conquer both the worlds. O son of the Pandavas, thou hast heard a wonderful history. The snakes have been consumed into ashes and have followed the footsteps of thy sire. Through thy truthfulness, O monarch, Takshaka has with difficulty escaped a painful fate. The Rishis have all been worshipped. Thou hast seen also the end that has been attained by thy high-souled sire. Having heard this sin-cleansing history thou hast achieved abundant merit. The knots of thy heart have been untied through sight of this foremost of person. They that are the supporters of the wings of Righteousness, they that are of good conduct and excellent disposition, they at sight of whom sins become attenuated,--we should all bow to them.'
"Sauti continued, 'Having heard this from that foremost of regenerate ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in every way. Conversant with all duties he then asked the Rishi Vaisampayana of unfading glory about the sequel, O best of ascetics, of king Dhritarashtra's residence in the woods.'"

 

Book 15
Chapter 36

 

 

1 [j]
      vanavāsaṃ gate vipra dhṛtarāṣṭre mahīpatau
      sabhārye nṛpaśārdūla vadhvā kuntyā samanvite
  2 vidure cāpi saṃsiddhe dharmarājaṃ vyapāśrite
      vasatsu pāṇḍuputreṣu sarveṣv āśramamaṇḍale
  3 yat tad aścaryam iti vai kāriṣyāṃmīty uvāca ha
      vyāsaḥ paramatejjasvī maharṣis tad vadasva me
  4 vanavāse ca kauravyaḥ kiyantaṃ kālam acyutaḥ
      yudhiṣṭhiro narapatir nyavasat sājano dvija
  5 kimāhārāś ca te tatra sasainyā nyavasan prabho
      sāntaḥpurā mahātmāna iti tad brūhi me 'nagha
  6 [vai]
      te 'nujñātās tadā rājan kururājena pāṇḍavāḥ
      vividhāny annapānāni viśrāmyānubhavanti te
  7 māsam ekaṃ vijahrus te sasainyāntaḥpurā vane
      atha tatrāgamad vyāso yathoktaṃ te mayānagha
  8 tathā tu teṣāṃ sarveṣāṃ kathābhir nṛpasaṃnidhau
      vyāsam anvāsatāṃ rājann ājagmur munayo 'pare
  9 nāradāḥ parvataś caiva devalaś ca mahātapāḥ
      viśvāvasus tumburuś ca citrasenaś ca bhārata
  10 teṣām api yathānyāyaṃ pūjāṃ cakre mahāmanāḥ
     dhṛtarāṣṭrābhyanujñātaḥ kururājo yudhiṣṭhiraḥ
 11 niṣedus te tataḥ sarve pūjāṃ prāpya yudhiṣṭhirāt
     āsaneṣv atha puṇyeṣu barhiṣkeṣu vareṣu ca
 12 teṣu tatropaviṣṭeṣu sa tu rājā mahāmatiḥ
     pāṇḍuputraiḥ parivṛto niṣasādā kurūdvahaḥ
 13 gāndhārī caivva kuntī ca draupadī sātvatī tathā
     striyaś cānyās tathānyābhiḥ sahopaviviśus tataḥ
 14 teṣāṃ tatra kathā divyā dharmiṣṭhāś cābhavan nṛpa
     ṛṣīṇāṃ ca purāṇānāṃ devāsuravimiśritāḥ
 15 tataḥ kathānte vyāsas taṃ prajñā cakṣuṣam īśvaram
     provāca vadatāṃ śreṣṭhaḥ punar eva sa tad vacaḥ
     prīyamāṇo mahātejāḥ sarvavedavidāṃ varaḥ
 16 viditaṃ mama rājenddra yat te hṛdi vivakṣitam
     dahyamānasya śokena tava putrakṛtena vai
 17 gāndhāryāś caiva yad duḥkhaṃ hṛdi tiṣṭhati pārthiva
     kuntyāś ca yan mahārāja draupadyāś ca hṛdi sthitam
 18 yac ca dhārayate tīvraṃ duḥkhaṃ putrā vināśajām
     subhadrā kṛṣṇa bhaginī tac cāpi viditaṃ mama
 19 śrutvā samāgamam imaṃ sarveṣāṃ vas tato nṛpa
     saṃśaya chedanāyāhaṃ prāptaḥ kauravanandana
 20 ime ca devagandharvāḥ sarve caiva maharṣayaḥ
     paśyantu tapaso vīryam adya me cirasaṃbhṛtam
 21 tad ucyatāṃ mahābāho kaṃ kāmaṃ pradiśāmi te
     pravaṇo 'smi varaṃ dātuṃ paśyaṃ me tapaso balam
 22 evam uktaḥ sa rājendro vyāsenāmita buddhinā
     muhūrtam iva saṃccintya vacanāyopacakrame
 23 dhanyo 'smy anugṛhīto 'smi saphalaṃ jīvitaṃ ca me
     yan me samagamo 'dyeha bhavadbhiḥ saha sādhubhi
 24 adya cāpy avagacchāmi gatim iṣṭām ihātmanaḥ
     bhavadbhir brahmakalpair yat sameto 'haṃ tapodhanāḥ
 25 darśanād eva bhavatāṃ pūto'haṃ nātra saṃśayaḥ
     vidyate na bhayaṃ cāpi paralokān mamānaghāḥ
 26 kiṃ tu tasya sudurbuddher mandasyāpanayair bhṛṣam
     dūyate me mano nityaṃ smarataḥ putragṛddhinaḥ
 27 apāpāḥ pāṇḍavā yena nikṛtāḥ pāpabuddhinā
     ghātitā pṛthivī ceyaṃ sahasā sanara dvipā
 28 rājānaś ca mahātmāno nānājanapadeśvarāḥ
     āgamya mama putrārthe sarve mṛtyuvaśaṃ gatāḥ
 29 ye te putrāṃś ca dārāṃś ca prāṇāṃś ca manasaḥ priyān
     parityajya gatāḥ śūrāḥ pretarājaniveśanam
 30 kā nu teṣāṃ gatir brahman mitrārthe ye hatā mṛdhe
     tathaiva putrapautrāṇāṃ mama ye nihatā yudhi
 31 dūyate me mano 'bhīkṣṇaṃ ghātayitvā mahābalam
     bhīṣmaṃ śāṃtanavaṃ vṛddhaṃ droṇaṃ ca dvijasattamam
 32 mama putreṇa mūḍhena pāpena suhṛda dviṣā
     kṣayaṃ nītaṃ kulaṃ dīptaṃ pṛthivī rājyam icchatā
 33 etat sarvam anusmṛtya dahyamāno divāniśam
     na śāntim adhigacchāmi duḥkhaśokasamāhataḥ
     iti me cintayānasya pitaḥ śarma na vidyate

 

SECTION XXXVI

"Janamejaya said, 'Having seen his sons and grandsons with all their friends and followers, what, indeed, did that ruler of men, viz., Dhritarashtra, and king Yudhishthira also, do?'
"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz., the re-appearance of his children, the royal sage, Dhritarashtra, became divested of his grief and returned (from the banks of the Bhagirathi) to his retreat. The common people and all the great Rishis, dismissed by Dhritarashtra, returned to the places they respectively wished. The high-souled Pandavas, accompanied by their wives, and with a small retinue, went to the retreat of the high-souled monarch. Then Satyavati's son, who was honoured by regenerate Rishis and all other persons, arrived at the retreat, addressed Dhritarashtra, saying,--'O mighty-armed Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast heard diverse discourses from Rishis of great knowledge and sacred deeds, of wealth of penances and excellence of blood, of conversance with the Vedas and their branches, of piety and years, and of great eloquence. Do not set thy mind again on sorrow. He that is possessed of wisdom is never agitated at ill luck. Thou hast also heard the mysteries of the deities from Narada of celestial form. Thy children have all attained, through observance of Kshatriya practices, to that auspicious goal which is sanctified by weapons. Thou hast seen how they move about at will
p. 56
in great happiness. This Yudhishthira of great intelligence is awaiting thy permission, with all his brothers and wives and kinsmen. Do thou dismiss him. Let him go back to his kingdom and rule it. They have passed more than a month in thus residing in the woods. The station of sovereignty should always be well guarded. O king, O thou of Kuru's race, thy kingdom has many foes.' Thus addressed by Vyasa of incomparable energy, the Kuru king, well-versed in words, summoned Yudhishthira and said unto him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all thy brothers. Through thy grace, O king, grief no longer stands in my way. I am living as happily, O son, with thee here as if I were in the city called after the elephant. With thee as my protector, O learned one, I am enjoying all agreeable objects. I have obtained from thee all those services which a son renders to his sire. I am highly gratified with thee. I have not the least dissatisfaction with thee, O mighty-armed one. Go now, O son, without tarrying here any longer. Meeting with thee, my penances are being slackened. This my body, endued with penances, I have been able to sustain only in consequence of my meeting with thee. 1 These two mothers of thine, subsisting now upon fallen leaves of trees, and observing vows similar to mine, will not live long. Duryodhana and others, who have become denizens of the other world, have been seen by us, through the puissance of Vyasa's penances and through (the merit of) this my meeting with thee. O sinless one, the purpose of my life has been attained. I now wish to set myself to the practice of the austerest of penances. It behoveth thee to grant me permission. On thee now the obsequial cake, the fame and achievements, and the race of our ancestors, rest. O mighty-armed one, do thou then depart either tomorrow or this very day. Do not tarry, O son. O chief of Bharata's race, thou hast repeatedly heard what the duties are of kings. I do not see what more I can say unto thee. I have no longer any need with thee, O thou of great puissance.'
"Vaisampayana continued, 'Unto the (old) monarch who said so, king Yudhishthira replied,--'O thou that art conversant with every rule of righteousness, it behoveth thee, not to cast me off in this way. I am guilty of no fault. Let all my brothers and followers depart as they like. With steadfast vows I shall wait upon thee and upon these two mothers of mine.' Unto him Gandhari then said,--'O son, let it not be so. Listen, the race of Kuru is now dependant on thee. The obsequial cake also of my father-in-law depends on thee. Depart then, O son. We have been sufficiently honoured and served by thee. Thou shouldst do what the king says. Indeed, O son, thou shouldst obey the behests of thy sire.'
"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira, rubbing his eyes which were bathed in tears of affection, said these words of lament. 'The king casts me off, as also Gandhari of great fame. My heart, however, is bound to thee. How shall I, filled as I am with grief, leave thee? I do not, however, at the same time, venture to obstruct thy penances, O righteous lady. There is nothing higher than penances. It is by penances
p. 57
that one attains to the Supreme. O queen, my heart no longer turns as of old towards kingdom. My mind is wholly set upon penances now. The whole Earth is empty now. O auspicious lady, she does not please me any longer. Our kinsmen have been reduced in number. Our strength is no longer what it was before. The Panchalas have been wholly exterminated. They exist in name only. O auspicious lady, I do not behold any one that may assist as their re-establishment and growth. All of them have been consumed to ashes by Drona on the field of battle. Those that remained were slain by Drona's son at night. The Chedis and the Matsyas, who were our friends, no longer exist. Only the tribes of the Vrishnis are all that remain, Vasudeva having upheld them. Beholding only the Vrishnis I wish to live. My desire of life, however, is due to my wish of acquiring merit and not wealth or enjoyment. Do thou cast auspicious looks upon us all. To obtain thy sight will be difficult for us. The king will commence to practise the most austere and unbearable of penances.' Hearing these words, that lord of battle, the mighty-armed Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--'O chief of Bharata's race, I dare not leave my mother. Do thou return to the capital soon. I shall practise penances, O puissant one. Even here I shall emaciate my body by penances, engaged in serving the feet of the king and of these my mothers.' Unto that mighty-armed hero, Kunti, after an embrace, said--'Depart, O son. Do not say so. Do my bidding. Do all of you go hence. Let peace be yours. Ye sons, let happiness be yours. By your stay here, our penances will be obstructed. Bound by the ties of my affection for thee, I shall fall off from my high penances. Therefore, O son, leave us. Short is the period that we have of life, O thou of great puissance.' By these and diverse other speeches of Kunti, the minds of Sahadeva and king Yudhishthira were composed. Those foremost ones of Kuru's race, having received the permission of their mother as also of the (old) monarch, saluted the latter and began to take his leave.'
"Yudhishthira said, 'Gladdened by auspicious blessings, we shall return to the capital. Indeed, O king, having received thy permission, we shall leave this retreat, freed from every sin.' Thus addressed by the high-souled king Yudhishthira the just, that royal sage, viz., Dhritarashtra, blessed Yudhishthira and gave him permission. The king comforted Bhima, that foremost of all persons endued with great strength. Endued with great energy and great intelligence, Bhima showed his submissiveness to the king. Embracing Arjuna and clasping those foremost of men, viz., the twins also, and blessing them repeatedly, the Kuru king gave them permission to depart. They worshipped the feet of Gandhari and received her blessings also. Their mother Kunti then smelt their heads, and dismissed them. They then circumambulated the king like calves, when prevented from sucking their dams. Indeed, they repeatedly walked round him, looking steadfastly at him. 1 Then all the ladies of the Kaurava household, headed by Draupadi, worshipped their father-in-law
p. 58
according to the rites laid down in the scriptures, and took his leave. Gandhari and Kunti embraced each of them, and blessing them bade them go. Their mothers-in-law instructed them as to how they should conduct themselves. Obtaining leave, they then departed, with their husbands. Then loud sounds were heard, uttered by the charioteers that said,--'Yoke, yoke,'--as also of camels that grunted aloud and of steeds that neighed briskly. King Yudhishthira, with his wives and troops and all his kinsmen, set out for Hastinapura."'

 

Book 15
Chapter 37

 

 

1 [vai]
      tac chrutvā vividhaṃ tasya rājarṣeḥ paridevitam
      punar navīkṛtaḥ śoko gāndhāryā janamejaya
  2 kuntyā drupadaputryāś ca subhadrāyās tathaiva ca
      tāsāṃ ca vara nārīṇāṃ vadhūnāṃ kauravasya ha
  3 putraśokasamāviṣṭā gāndhārī tv idam abravīt
      śvaśuraṃ baddhanayanā devī prāñjalir utthitā
  4 ṣoḍaṣemāni varṣāṇi gatāni munipuṃgava
      asya rājño hatān putrāñ śocato na śamo vibho
  5 putraśokasamāviṣṭo niḥśvasan hy eṣa bhūmipaḥ
      na śete vasatīḥ sarvā dhṛtarāṣṭro mahāmune
  6 lokān anyān samartho 'si sraṣṭuṃ sarvāṃs tapobalāt
      kim u lokāntara gatān rājño darśayituṃ sutān
  7 iyaṃ ca draupadī kṛṣṇā hatajñāti sutā bhṛśam
      śocāty atīva sādhvī te snuṣāṇāṃ dayitā snuṣā
  8 tathā kṛṣṇasya bhaginī subhadrā bhadra bhāṣiṇī
      saubhadra vadhasaṃtaptā bhṛśaṃ śocati bhāminī
  9 iyaṃ ca bhūri śvaraso bhāryā paramaduḥkhitā
      bhartṛvyasanaśokārtā na śete vasatīḥ prabho
  10 yasyās tu śvaśuro dhīmān bāhlīkaḥ sa kurūdvahaḥ
     nihataḥ somadattaś ca pitrā saha mahāraṇe
 11 śrīmac cāsya mahābuddheḥ saṃggrāmeṣv apalāyinaḥ
     putrasya te putraśataṃ nihātaṃ yad raṇājire
 12 tasya bhāryā śatam idaṃ putraśokasamāhatam
     punaḥ punar vardhayānaṃ śokaṃ rājño mamaiva ca
     tenārambheṇa mahatā mām upāste mahāmune
 13 ye ca śūrā mahātmānaḥ śvaśurā me mahārathāḥ
     somadattaprabhṛtayaḥ kā nu teṣāṃ gatiḥ prabho
 14 tava prasādād bhagavān viśoko 'yaṃ mahīpatiḥ
     kuryāt kālam ahaṃ caiva kuntī ceyaṃ vadhūs tava
 15 ity uktavatyāṃ gāndhāryāṃ kuntī vratakṛṣānanā
     pracchannajātaṃ putraṃ taṃ sasmārāditya saṃbhavam
 16 tām ṛṣir varado vyāso dūraśravaṇa darśanaḥ
     apaśyad duḥkhitāṃ devīṃ mātaraṃ savyasācinaḥ
 17 tām uvāca tato vyāso yat te kāryaṃ vivakṣitam
     tad brūhi tvaṃ mahāprājñe yat te manasi vartate
 18 tataḥ kuntī śvaśurayoḥ praṇamya śirasā tadā
     uvāca vākyaṃ savrīḍaṃ vivṛṇvānā purātanam

SECTION XXXVII

(Naradagamana Parva)

"Vaisampayana said, 'After two years had elapsed from the date of the return of the Pandavas (from the retreat of their sire), the celestial Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king, that foremost of speakers, viz., Yudhishthira, having duly worshipped him, caused him to take a seat. After the Rishi had rested awhile, the king asked him, saying,--'It is after a long time that I behold thy holy self arrived at my court. Art thou in peace and happiness, O learned Brahmana? What are those countries which thou hast passed through? What shall I do to thee? Do thou tell me. Thou art the foremost of regenerate ones, and thou art our highest refuge.'
"Narada said, 'I have not seen thee for a long while. Hence it is that I have come to thee from my ascetic retreat. I have seen many sacred waters, and the sacred stream Ganga also, O king.'
"Yudhishthira said, 'People dwelling on the banks of Ganga report that the high-souled Dhritarashtra is practising the austerest of penances. Hast thou seen him there? Is that perpetuator of Kuru's race in peace? Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How, indeed, is it faring with that royal sire of mine? I desire to hear this, O holy one, if thou hast seen the king (and knowest of his condition).'
"Narada said, 'Listen, O king, with calmness to me as I tell thee what I have heard and seen in that ascetic retreat. After thy return from Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded towards Gangadwara. That intelligent monarch took with him his (sacred) fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta caste, and all the Yajakas. Possessed of wealth of penances, thy sire set himself to the practice of severe austerities. He held pebbles of stone in his mouth and had air alone for his subsistence, and abstained altogether from speech. Engaged in severe penances, he was worshipped by all the ascetics in the woods. In six months the king was reduced only to a skeleton. Gandhari subsisted on water alone, while Kunti took a little every sixth day. The sacred fire, O monarch, (belonging
p. 59
to the Kuru king) was duly worshipped by the sacrificing assistants that were with him, with libations of clarified butter poured on it. They did this whether the king saw the rite or not. The king had no fixed habitation. He became a wanderer through those woods. The two queens, as also Sanjaya, followed him. Sanjaya acted as the guide on even and uneven land. The faultless Pritha, O king, became the eye of Gandhari. One day, that best of kings proceeded to a spot on the margin of Ganga. He then bathed in the sacred stream and finishing his ablutions turned his face towards his retreat. The wind rose high. A fierce forest-conflagration set in. It began to burn that forest all around. When the herds of animals were being burnt all around, as also the snakes that inhabited that region, herds of wild boars began to take themselves to the nearest marshes and waters. When that forest was thus afflicted on all sides and such distress came upon all the living creatures residing there, the king, who had taken no food, was incapable of moving or exerting himself at all. Thy two mothers also, exceedingly emaciated, were unable to move. The king, seeing the conflagration approach him from all sides, addressed the Suta Sanjaya, that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a place where the fire may not burn thee. As regards ourselves, we shall suffer our bodies to be destroyed by this fire and attain to the highest goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this death, brought on by a fire that is not sacred, will prove calamitous to thee. I do not, however, see any means by which thou canst escape from this conflagration. That which should next be done should be indicated by thee.' Thus addressed by Sanjaya the king once more said,--'This death cannot be calamitous to us, for we have left our home of our own accord. Water, fire, wind, and abstention from food, 1 (as means of death), are laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without any delay. Having said these words to Sanjaya, the king concentrated his mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding him in that attitude, Sanjaya walked round him. Endued with intelligence, Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of a Rishi, and himself possessed of great wisdom, the king acted as he was told. Restraining all the senses, he remained like a post of wood. The highly blessed Gandhari, and thy mother Pritha too, remained in the same attitude. Then thy royal sire was overtaken by the forest-conflagration. Sanjaya, his minister, succeeded in escaping from that conflagration. I saw him on the banks of Ganga in the midst of ascetics. Endued with great energy and great intelligence, he bade them farewell and then started for the mountains of Himavat. Even thus the high-souled Kuru king met with his death, and it was even thus that Gandhari and Kunti, thy two mothers, also met with death, O monarch. In course of my wanderings at will, I saw the bodies of that king and those two queens, O Bharata. Many ascetics came to that retreat, having heard of the end of king Dhritarashtra. They did not at all grieve for that end of theirs. There, O best of men, I heard all the details of how the king and the two queens, O son of Pandu, had been burnt.
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[paragraph continues] O king of kings, thou shouldst not grieve for him. The monarch, of his own will, as also Gandhari and thy mother, obtained that contact with fire.'
"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this world, the high-souled Pandavas all gave way to great grief. Loud sounds or wailing were heard within the inner apartments of the palace. The citizens also, hearing of the end of the old king, uttered loud lamentations. 'O fie! cried king Yudhishthira in great agony, raising his arms aloft. Thinking of his mother, he wept like a child. All his brothers too, headed by Bhimasena, did the same. Hearing that Pritha had met with such a fate, the ladies of the royal household tittered loud lamentations of grief. All the people grieved upon hearing that the old king, who had become childless, had been burnt to death and that the helpless Gandhari too had shared his fate. When those sounds of wailing ceased for a while, king Yudhishthira the just, stopping his tears by summoning all his patience, said these words."'

 

 

Book 15
Chapter 38

 

 

1 [kuntī]
      bhagavañ śvaśuro me 'si daivatasyāpi daivatam
      sā me devātidevas tvāṃ śṛṇu satyāṃ giraṃ mama
  2 tapasvī kopano vipro durvāsā nāma me pituḥ
      bhikṣām upāgato bhoktuṃ tam ahaṃ paryatoṣayam
  3 śaucena tv āgasas tyāgaiḥ śuddhena manasā tathā
      kopasthāneṣv api mahatsv akupyaṃ na kadā cana
  4 sa me varam adāt prītaḥ kṛtam ity aham abruvam
      avaśyaṃ te gṛhītavyam iti māṃ so 'bravīd vacaḥ
  5 tataḥ śāpabhayād vipram avocaṃ punar eva tam
      evam astv iti ca prāha punar eva sa māṃ dvijaḥ
  6 dharmasya jananī bhadre bhavitrī tvaṃ varānane
      vaśe sthāsyanti te devā yāṃs tvam āvāhayiṣyasi
  7 ity uktvāntar hito vipras tato 'haṃ vismitābhavam
      na ca sārvāsv avasthāsu smṛtir me vipraṇaśyati
  8 atha harmyatalasthāhaṃ ravim udyantam īkṣatī
      saṃsmṛtya tad ṛṣer vākyaṃ spṛhayantī divākaram
      sthitāhaṃ bālabhāvena tatra doṣam abudhyatī
  9 atha devaḥ sahasrāṃśur matsamīpa gato 'bhavat
      dvidhākṛtvātmano dehaṃ bhūmau ca gagane 'pi ca
      tatāpa lokān ekena dvitīyenāgamac ca mām
  10 sa mām uvāca vepantīṃ varaṃ matto vṛṇīṣva ha
     gamyatām iti taṃ cāhaṃ praṇamya śirasāvadam
 11 sa mām uvāca tigmāṃśur vṛthāhvānaṃ na te kṣamam
     dhakṣyāmi tvāṃ ca vipraṃ ca yena datto varas tava
 12 tam ahaṃ rakṣatī vipraṃ śāpād anaparādhinam
     putro me tvatsamo deva bhaved iti tato 'bruvam
 13 tato māṃ tejasāviśya mohayitvā ca bhānumān
     uvāca bhavitā putras tavety abhyagamad divam
 14 tato 'ham antarbhavane pitur vṛttāntarakṣiṇī
     gūḍhotpannaṃ sutaṃ bālaṃ jale karṇam avāsṛjam
 15 nūnaṃ tasyaiva devasya prasādāt punar eva tu
     kanyāham abhavaṃ vipra yathā prāha sa mām ṛṣiḥ
 16 sa mayā mūḍhayā putro jñāyamāno 'py upekṣitaḥ
     tan māṃ dahati viprarṣe yathā suviditaṃ tava
 17 yadi pāpam apāpaṃ vā tad etad vivṛtaṃ mayā
     tan me bhayaṃ tvaṃ bhagavan vyapanotum ihārhasi
 18 yac cāsya rājño viditaṃ hṛdisthaṃ bhavato 'nagha
     taṃ cāyaṃ labhatāṃ kāmam adyaiva munisāttama
 19 ity uktaḥ pratyuvācedaṃ vyāso vedavidāṃ varaḥ
     sādhu sarvam idaṃ tathyam evam eva yathāttha mām
 20 aparādhaś ca te nāsti kanyā bhāvaṃ gatā hy asi
     devāś caiśvaryavanto vai śarīrāṇy āviśanti vai
 21 santi deva nikāyāś ca saṃkalpāñ janayanti ye
     vācā dṛṣṭyā tathā sparśāt saṃgharṣeṇeti pañcadhā
 22 manuṣyadharmo daivena dharmeṇa na hi yujyate
     iti kunti vyajānīhi vyetu te mānaso jvaraḥ
 23 sarvaṃ balavatāṃ pathyaṃ sarvaṃ balavatāṃ śuci
     sarvaṃ balavatāṃ dharmaḥ sarvaṃ balavatāṃ svakam

 

SECTION XXXVIII

"Yudhishthira said, 'When such a fate overtook that high-souled monarch who was engaged in austere penances, notwithstanding the fact of his having such kinsmen as ourselves all alive, it seems to me, O regenerate one, that the end of human beings is difficult to guess. Alas, who would have thought that the son of Vichitraviryya would thus be burnt to death. He had a hundred sons each endued with mighty arms and possessed of great prosperity. The king himself had the strength of ten thousand elephants. Alas, even he has been burnt to death in a forest-conflagration! Alas, he who had formerly been fanned with palm leaves by the fair hands of beautiful women was fanned by vultures with their wings after he had been burnt to death in a forest-conflagration! He who was formerly roused from sleep every morning by bands of Sutas and Magadhas had to sleep on the bare ground through the acts of my sinful self. I do not grieve for the famous Gandhari who had been deprived of all her children. Observing the same vows as her husband, she has attained to those very regions which have become his. I grieve, however, for Pritha who, abandoning the blazing prosperity of her sons, became desirous of residing in the woods. Fie on this sovereignty of ours, fie on our prowess, fie on the practices of Kshatriyas! Though alive, we are really dead! O foremost of superior Brahmanas, the course of Time is very subtle and difficult to understand, inasmuch as Kunti, abandoning sovereignty, became desirous of taking up her abode in the forest. How is it that she who was the mother of Yudhishthira, of Bhima, of Vijaya, was burnt to deathlike a helpless creature. Thinking of this I become stupefied. In vain was the deity of fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that service he has burnt to death the mother of his benefactor! Alas, how could that deity burn the mother of
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[paragraph continues] Arjuna. Putting on the guise of a Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on the deity of fire! Fie on the celebrated success of Partha's shafts! This is another incident, O holy one, that appears to me to be productive of greater misery, for that lord of Earth met with death by union with a fire that was not sacred. How could such a death overtake that royal sage of Kuru's race who, after having ruled the whole Earth, was engaged in the practice of penances. In that great forest there were fires that had been sanctified with mantras. Alas, my father has made his exit from this world, coming in contact with an unsanctified fire! I suppose that Pritha, emaciated and reduced to a form in which all her nerves became visible, must have trembled in fear and cried aloud, saying,--O son Yudhishthira, and awaited the terrible approach of the conflagration. She must have also said,--O Bhima, rescue me from this danger--when she, my mother, was surrounded on all sides by that terrible conflagration. Among all her sons, Sahadeva, was her darling. Alas, that heroic son of Madravati did not rescue her.' Hearing these lamentations of the king, those persons that were present there began to weep, embracing each other. In fact, the five sons of Pandu were so stricken with grief that they resembled living creatures at the time of the dissolution of the universe. The sound of lamentations uttered by those weeping heroes, filling the spacious chambers of the palace, escaped therefrom and penetrated the very welkin."'

 

Book 15
Chapter 39

 

 

1 [vyāsa]
      bhadre drakṣyasi gāndhāri putrān bhrātṝn sakhīṃs tathā
      vadhūś ca patibhiḥ sārdhaṃ niśi suptotthitā iva
  2 karṇaṃ drakṣyati kuntī ca saubhadraṃ cāpi yādavī
      draupadī pañca putrāṃś ca pitṝn bhrātṝṃs tathaiva ca
  3 pūrvam evaiṣa hṛdaye vyavasāyo 'bhavan mama
      yathāsmi codito rājñā bhavatyā pṛthayaiva ca
  4 na te śocyā mahātmānaḥ sarva eva nararṣabhāḥ
      kṣatradharmaparāḥ santas tathā hi nidhanaṃ gatāḥ
  5 bhavitavyam avaśyaṃ tat surakāryam anindite
      avaterur tataḥ sarve deva bhāgair mahītalam
  6 gandharvāpsarasaś caiva piśācā guhya rākṣasāḥ
      tathā puṇyajanāś caiva siddhā devarṣayo 'pi ca
  7 devāś ca dānavāś caiva tathā brahmarṣayo 'malāḥ
      ta ete nidhanaṃ prāptāḥ kurukṣetre raṇājire
  8 gandharvarājo yo dhīmān dhṛtarāṣṭra iti śrutaḥ
      sa eva mānuṣe loke dhṛtarāṣṭraḥ patis tava
  9 pāṇḍuṃ marudgaṇaṃ viddhi viśiṣṭatamam acyutam
      dharmasyāṃśo 'bhavat kṣattā rājā cāyaṃ yudhiṣṭhiraḥ
  10 kaliṃ duryodhanaṃ viddhi śakuniṃ dvāparaṃ tathā
     duḥśāsanādīn viddhi tvaṃ rākṣasāñ śubhadarśane
 11 marudgaṇād bhīmasenaṃ balavantam ariṃdamam
     viddhi ca tvvaṃ naram ṛṣim imaṃ pārthaṃ dhanaṃjayam
     nārāyaṇaṃ hṛṣīkeśam aśvinau yamajāv ubhau
 12 dvidhākṛtvātmano deham ādityaṃ tapasā varam
     lokāṃś ca tāpayānaṃ vai viddhi karṇaṃ ca śobhane
     yaś ca vairārtham udbhūtaḥ saṃgharṣajananas tathā
 13 yaś ca pāṇḍava dāyādo hataḥ ṣaḍbhir mahārathaiḥ
     sa soma iha saubhadro yogād evābhavad dvidhā
 14 draupadyā saha saṃbhūtaṃ dhṛṣṭadyumnaṃ ca pāvakāt
     agner bhāgaṃ śubhaṃ viddhi rākṣasaṃ tu śikhaṇḍinam
 15 droṇaṃ bṛhaspater bhāgaṃ viddhi drauṇiṃ ca rudrajam
     bhīṣmaṃ ca viddhi gāṅgeyaṃ vasuṃ mānuṣatāṃ gatam
 16 evam ete mahāprājñe devā mānuṣyam etya hi
     tataḥ punar gatāḥ svargaṃ kṛte karmaṇi śobhane
 17 yac ca vo hṛdi sarveṣāṃ duḥkham enac ciraṃ sthitam
     tad adya vyapaneṣyāmi paralokakṛtād bhayāt
 18 sarve bhavanto gacchantu nadīṃ bhāgīrathīṃ prathi
     tatra drakṣyatha tān sarvān ye hatāsmin raṇājire
 19 [vai]
     iti vyāsasya vacanaṃ śrutvā sarve janas tadā
     mahatā siṃhanādena gaṅgām abhimukho yayau
 20 dhṛtarāṣṭraś ca sāmātyaḥ prayayau saha pāṇḍavaiḥ
     sahito muniśārdūlair gandharvaiś ca samāgataiḥ
 21 tato gaṅgāṃ samāsādya krameṇa sajanārṇavaḥ
     nivāsam akarot sārvo yathāprīti yathāsukham
 22 rājā ca pāṇḍavaiḥ sārdham iṣṭe deśe sahānugaḥ
     nivāsam akarod dhīmān sastrī vṛddhapuraḥsaraḥ
 23 jagāma tad ahaś cāpi teṣāṃ varṣaśataṃ yathā
     niśāṃ pratīkṣamāṇānāṃ didṛkṣūṇāṃ mṛtān nṛpān
 24 atha puṇyaṃ girivaram astam abhyagamad raviḥ
     tataḥ kṛtābhiṣekās te naiśaṃ karma samācaran

 

SECTION XXXIX

"Narada said, 'The king has not been burnt to death by an unsanctified fire. I have heard this there. I tell thee, O Bharata, such has not been the fate of Vichitraviryya. It has been heard by us that when the old king endued with great intelligence and subsisting on air alone entered the woods (after his return from Gangadwara), he caused his sacrificial fires to be duly ignited. Having performed his sacred rites therewith, he abandoned them all. Then the Yajaka Brahmanas he had with him cast off those fires in a solitary part of the woods and went away as they liked on other errands, O foremost one of Bharata's race. The fire thus cast off grew in the woods. It then produced a general conflagration in the forest. Even this is what I have heard from the ascetics dwelling on the banks of Ganga. United with that (sacred) fire of his own, O chief of the Bharatas, the king, as I have already said unto thee, met with death on the banks of Ganga. O sinless one, this is what the ascetics have told me,--those, viz., whom I saw on the banks of the sacred Bhagirathi, O Yudhishthira. Thus O lord of Earth, king Dhritarashtra, coming into contact with his own sacred fire, departed from this world and attained to that high goal that has been his. Through service rendered by her to her seniors, thy mother, O lord of men, has attained to very great success. There is not the
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slightest doubt of this. It behoveth thee, O king of kings, to now discharge the rites of water to their honour, with all thy brothers. Let, therefore, the necessary steps be taken towards that end.'
"Vaisampayana continued,--'Then that lord of Earth, that foremost of men, that upholder of the burthens of the Pandavas, went out, accompanied by all his brothers as well as the ladies of his household. The inhabitants of the city as also those of the provinces, impelled by their loyalty, also went out. They all proceeded towards the banks of Ganga, every one clad in only single peace of raiment. Then all those foremost of men, having plunged into the stream, placed Yuyutsu at their head, and began to offer oblations of water unto the high-souled king. And they also gave similar oblations unto Gandhari and Pritha, naming each separately and mentioning their families. Having finished those rites that cleanse the living, they came back but without entering their capital took up their residence outside of it. They also despatched a number of trusted people well conversant with the ordinances relating to the cremation of the dead, to Gangadwara where the old king had been burnt to death. The king, having rewarded those men beforehand, commanded them to accomplish those rites of cremation which the bodies of Dhritarashtra and Gandhari and Kunti still awaited. 1 On twelfth day, the king, properly purified, duly performed the Sraddhas of his deceased relations, which were characterised by gifts in abundance. Referring to Dhritarashtra, Yudhishthira made many gifts of gold and silver, of kine and costly beds. Uttering the names of Gandhari and Pritha, the king, endued with great energy, made many excellent gifts. Every man received what thing he wished and as much of it as he wished. Beds and food, and cars and conveyances, and jewels and gems, and other wealth were given away in profusion. Indeed, the king referring to his two mothers, gave away cars and conveyances, robes and coverlets, various kinds of food, and female slaves adorned with diverse ornaments. Having thus made many kinds of gifts in profusion, that lord of Earth then entered his capital called after the elephant. Those men who had gone to the banks of Ganga at the command of the king, having disposed of (by cremation) the remains of the king and two queens, returned to the city. Having duly honoured those remains with garlands and scents of diverse kinds and disposed of them, they informed Yudhishthira of the accomplishment of their task. The great Rishi Narada, having comforted king Yudhishthira of righteous soul, went away to where he liked. Even thus did king Dhritarashtra make his exit from this world after having passed three years in the forest and ten and five years in the city. Having lost all his children in battle, he had many gifts in honour of his kinsmen, relatives, and friends, his brethren and own people. King Yudhishthira after the death of his uncle, became very cheerless. Deprived of his kinsmen and relatives, he somehow bore the burthen of sovereignty.
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One should listen with rapt attention to this Asramavasika Parvan, and having heard it recited, one should feed Brahmanas with Habishya, honouring them with scents and garlands."'

 

Book 15
Chapter 40

 

1 [vai]
      tato niśāyāṃ prāptāyāṃ kṛtasāyāhnika kriyāḥ
      vyāsam abhyagaman sarve ye tatrāsan samāgatāḥ
  2 dhṛtarāṣṭras tu dharmātmā pāṇḍavaiḥ sahitas tadā
      śucir ekamanāḥ sārdham ṛṣibhis tair upāviśat
  3 gāndhāryā saha nāryas tu sahitāḥ samupāviśan
      paurajānapadaś cāpi janaḥ sārvo yathā vayaḥ
  4 tato vyāso mahātejāḥ puṇyaṃ bhāgīrathī jalam
      avagāhyājuhāvātha sarvāṁl lokān mahāmuniḥ
  5 pāṇḍavānāṃ ca ye yodhāḥ kauravāṇāṃ ca sarvaśaḥ
      rājānaś ca mahābhāgā nānādeśanivāsinaḥ
  6 tataḥ sutumulaḥ śabdo janāntar janamejaya
      prādurāsīd yathāpūrvaṃ kurupāṇḍavasenayoḥ
  7 tatas te pārthivāḥ sarve bhīṣmadroṇapurogamāḥ
      sasainyāḥ salilāt tasmāt samuttasthuḥ sahasraśaḥ
  8 virāṭadrupadau cobhau saputrau saha sainikau
      draupadeyāś ca saubhadro rākṣasaś ca ghaṭotkacaḥ
  9 karṇaduryodhanau cobhau śakuniś ca mahārathaḥ
      duḥśāsanādayaś caiva dhārtarāṣṭrā mahārathāḥ
  10 jārāsaṃdhir bhagadatto jalasaṃdhaś ca pārthivaḥ
     bhūriśravāḥ śalaḥ śalyo vṛṣasenaś ca sānujaḥ
 11 lakṣmaṇo rājaputraś ca dhṛṣṭadyumnasya cātmajāḥ
     śikhaṇḍiputrāḥ sarve ca dhṛṣṭaketuś ca sānujaḥ
 12 acalo vṛṣakaś caiva rākṣasaś cāpy alāyudhaḥ
     bāhlīkaḥ somadattaś ca cekitānaś ca pārthivaḥ
 13 ete cānye ca bahavo bahutvād ye na kīrtitāḥ
     sarve bhāsuradehās te samuttasthur jalāt tataḥ
 14 yasya vīrasya yo veṣo yo dhvajo yac ca vāhanam
     tena tena vyadṛśyanta samupetā narādhipāḥ
 15 divyāmbara dharāḥ sarve sarve bhrājiṣṇu kuṇḍalāḥ
     nirvairā nirahaṃkārā vigatakrodhamanyavaḥ
 16 gandharvair upagīyantaḥ stūyamānāś ca bandibhiḥ
     divyamālyāmbaradharā vṛtāś cāpsarasāṃ gaṇaiḥ
 17 dhṛtarāṣṭrasya ca tadā divyaṃ cakṣur narādhipa
     muniḥ satyavatī putraḥ prītaḥ prādāt tapobalāt
 18 divyajñānabalopetā gāndhārī ca yaśasvinī
     dadarśa putrāṃs tān sarvān ye cānye 'pi raṇe hatāḥ
 19 tad adbhutam acintyaṃ ca sumahad romaharṣaṇam
     vismitaḥ sajanaḥ sarvo dadarśānimiṣekṣaṇaḥ
 20 tad utsava madodagraṃ hṛṣṭanārī narākulam
     dadṛśe balam āyāntaṃ citraṃ paṭagataṃ yathā
 21 dhṛtarāṣṭras tu tān sarvvān paśyan divyena cakṣuṣā
     mumude bharataśreṣṭha prasādāt tasya vai muneḥ

 

 

Book 15
Chapter 41

 

 

1 [vai]
      tatas te bharataśreṣṭhāḥ samājagmuḥ parasparam
      vigatakrodhamātsaryāḥ sarve vigatakalmaṣāḥ
  2 vidhiṃ paramam āsthāya brahmarṣivihitaṃ śubham
      sāmprīta manasaḥ sarve devaloka ivāmarāḥ
  3 putraḥ pitrā ca mātrā ca bhāryā ca patinā saha
      bhrātā bhrātrā sakhā caiva sakhyā rājan samāgatāḥ
  4 pāṇḍavās tu maheṣvāsaṃ karṇaṃ saubhadram eva ca
      saṃpraharṣāt samājagmur draupadeyāṃś ca sarvaśaḥ
  5 tatas te prīyamāṇā vai karṇena saha pāṇḍavāḥ
      sametya pṛthivīpālāḥ sauhṛde 'vasthitābhavan
  6 ṛṣiprasādāt te 'nye ca kṣatriyā naṣṭamanyavaḥ
      asauhṛdaṃ parityajya sauhṛde paryavasthitāḥ
  7 evaṃ samāgatāḥ sarve gurubhir bāndhavais tathā
      putraiś ca puruṣavyāghrāḥ kuravo 'nye ca mānavāḥ
  8 tāṃ rātrim ekāṃ kṛtsnāṃ te vihṛtya prītamānasāḥ
      menire paritoṣeṇa nṛpāḥ svargasado yathā
  9 nātra śoko bhayaṃ trāso nāratir nāyaśo 'bhavat
      parasparaṃ samāgamya yodhānāṃ bharatarṣabha
  10 samāgatās tāḥ pitṛbhir bhrātṛbhiḥ patibhiḥ sutaiḥ
     mudaṃ paramikāṃ prāpya nāryo duḥkham athātyajan
 11 ekāṃ rātriṃ vihṛtyaivaṃ te vīrās tāś ca yoṣitaḥ
     āmantryānyonyam āśliṣya tato jagmur yathāgatam
 12 tato visarjayām āsa lokāṃs tān munipuṃgavaḥ
     kṣaṇenāntarhitāś caiva prekṣatām eva te 'bhavan
 13 avagāhya mahātmānaḥ puṇyāṃ tripathagāṃ nadīm
     sarathāḥ sadhvajāś caiva svāni sthānāni bhejire
 14 devalokaṃ yayuḥ ke cit ke cid brahma sadas tathā
     ke cic ca vāruṇaṃ lokaṃ ke cit kauberam āpnuvan
 15 tathā vaivasvataṃ lokaṃ ke cic caivāpnuvan nṛpāḥ
     rākṣasānāṃ piśācānāṃ ke cic cāpy uttarān kurūn
 16 vicitragatayaḥ sarve yā avāpyāmaraiḥ saha
     ājagmus te mahātmānaḥ savāhāḥ sapadānugāḥ
 17 gateṣu teṣu sarveṣu salilastho mahāmuniḥ
     dharmaśīlo mahātejāḥ kurūṇāṃ hitakṛt sadā
     tataḥ provāca tāḥ sarvāḥ kṣatriyā nihateśvarāḥ
 18 yā yāḥ patikṛtāṁl lokān icchanti paramastriyaḥ
     tā jāhnavījalaṃ kṣipram avagāhantv atandritāḥ
 19 tatas tasya vacaḥ śrutvā śraddadhānā varāṅganāḥ
     śvaśuraṃ samanujñāpya viviśur jāhnavījalam
 20 vimuktā mānuṣair dehais tatas tā bhartṛbhiḥ saha
     samājagmus tadā sādhvyāḥ sarvā eva viśāṃ pate
 21 evaṃ krameṇa sarvās tāḥ śīlavatyaḥ kulastriyaḥ
     praviśya toyaṃ nirmuktā jagmur bhartṛsalokatām
 22 divyarūpasamāyuktā divyābharata bhūṣitāḥ
     divyamālyāmbaradharā yathāsāṃ patayas tathā
 23 tāḥ śīlasattvasaṃpannā vitamaskā gala klamāḥ
     sarvāḥ sarvaguṇair yuktāḥ svaṃ svaṃ sthānaṃ prapedire
 24 yasya yasya ca yaḥ kāmas tasmin kāle 'bhavat tadā
     taṃ taṃ visṛṣṭavān vyāso varado dharmavatsalaḥ
 25 tac chrutvā naradevānāṃ punarāgamanaṃ narāḥ
     jarhṛṣur muditāś cāsann anyadehagatā api
 26 priyaiḥ samāgamaṃ teṣāṃ ya imaṃ śṛṇuyān naraḥ
     priyāṇi labhate nityam iha ca pretya caiva ha
 27 iṣṭabāndhava saṃyogam anāyāsam anāmayam
     ya imaṃ śrāvayed vidvān saṃsiddhiṃ prāpnuyāt parām
 28 svādhyāyayuktāḥ puruṣāḥ kriyā yuktāś ca bhārata
     adhyātmayogayuktāś ca dhṛtimantaś ca mānavāḥ
     śrutvā parva tv idaṃ nityam avāpsyanti parāṃ gatim

 

 

Book 15
Chapter 42

 

 

 

1 [sūta]
      etac chrutva nṛpo vidvān hṛṣṭo 'bhūj janamejayaḥ
      pitāmahānāṃ sarveṣāṃ gamanāgamanaṃ tadā
  2 abravīc ca mudā yuktaḥ punarāgamanaṃ prati
      kathaṃ nu tyaktadehānāṃ punas tad rūpadarśanam
  3 ity uktaḥ sa dvijaśreṣṭho vyāsa śiṣyaḥ pratāpavān
      provāca vadatāṃ śreṣṭhas taṃ nṛpaṃ janamejayam
  4 avipraṇāśaḥ sarveṣāṃ karmaṇām iti niścayaḥ
      karmajāni śarīrāṇi tathaivākṛtayo nṛpa
  5 mahābhūtāni nityāni bhūtādhipati saṃśrayāt
      teṣāṃ ca nityasaṃvāso na vināśo viyujyatām
  6 anāśāya kṛtaṃ karma tasya ceṣṭaḥ phalāgamaḥ
      ātmā caibhiḥ samāyuktaḥ sukhaduḥkham upāśnute
  7 avināśī tathā nityaṃ kṣetrajña iti niścayaḥ
      bhūtānām ātmabhāvo yo dhruvo 'sau saṃvijānatām
  8 yāvan na kṣīyate karma tāvad asya svarūpatā
      saṃkṣīṇa karmā puruṣo rūpānyatvaṃ niyacchati
  9 nānābhāvās tathaikatvaṃ śarīraṃ prāpya saṃhatāḥ
      bhavanti te tathā nityāḥ pṛthagbhāvaṃ vijānatām
  10 aśvamedhe śrutiś ceyam aśvasaṃjñapanaṃ prati
     lokāntara gatā nityaṃ prāṇā nityā hi vājinaḥ
 11 ahaṃ hitaṃ vadāmy etat priyaṃ cet tava pārthiva
     deva yānā hi panthānaḥ śrutās te yajñasaṃstare
 12 sukṛto yatra te yajñas tatra devā hitās tava
     yadā samanvitā devāḥ paśūnāṃ gamaneśvarāḥ
     gatimantaś ca teneṣṭvā nānye nityā bhavanti te
 13 nitye 'smin pañcake varge nitye cātmani yo naraḥ
     asya nānā samāyogaṃ yaḥ paśyati vṛthā matiḥ
     viyoge śocate 'tyarthaṃ sa bāla iti me matiḥ
 14 viyoge doṣadarśī yaḥ saṃyogam iha varjayet
     asaṃge saṃgamo nāsti duḥkhaṃ bhuvi viyogajam
 15 parāparajñas tu naro nābhimānād udīritaḥ
     aparajñaḥ parāṃ buddhiṃ spṛṣṭvā mohād vimucyate
 16 adarśanād āpatitaḥ punaś cādarśanaṃ gataḥ
     nāhaṃ taṃ vedmi nāsau māṃ na ca me 'sti virāgatā
 17 yena yena śarīreṇa karoty ayam anīśvaraḥ
     tena tena śarīreṇa tad avaśyam upāśnute
     mānasaṃ manasāpnoti śārīraṃ ca śarīravān

 

 

Book 15
Chapter 43

 

 

 1 [vai]
      adṛṣṭvā tu nṛpaḥ putrān darśanaṃ pratilabdhavān
      ṛṣiprasādāt putrāṇāṃ svarūpāṇāṃ kurūdvaha
  2 sa rājā rājadharmāṃś ca brahmopaniṣadaṃ tathā
      avāptavān naraśreṣṭho buddhiniścayam eva ca
  3 viduraś ca mahāprājño yayau siddhiṃ tapobalāt
      dhṛtarāṣṭraḥ samāsādya vyāsaṃ cāpi tapasvinam
  4 [j]
      mamāpi varado vyāso darśayet pitaraṃ yadi
      tad rūpaveṣa vayasaṃ śraddadhyāṃ sarvam eva te
  5 priyaṃ me syāt kṛtārthaś ca syām ahaṃ kṛtaniścayaḥ
      prasādād ṛṣiputrasya mama kāmaḥ samṛdhyatām
  6 [sūta]
      ity uktavacane tasmin nṛpe vyāsaḥ pratāpavān
      prasādam akarod dhīmān ānayac ca parikṣitam
  7 tatas tad rūpavayasam āgataṃ nṛpatiṃ divaḥ
      śrīmantaṃ pitaraṃ rājā dadarśa janamejayaḥ
  8 śamīkaṃ ca mahātmānaṃ putraṃ taṃ cāsya śṛṅgiṇam
      amātyā ye babhūvuś ca rājñas tāṃś ca dadarśa ha
  9 tataḥ so 'vabhṛthe rājā mudito janamejayaḥ
      pitaraṃ snāpayām āsa svayaṃ sasnau ca pārthivaḥ
  10 snātvā ca bharataśreṣṭhaḥ so ''stīkam idam abravīt
     yāyāvara kulotpannaṃ jaratkāru sutaṃ tadā
 11 āstīka vividhāścaryo yajño 'yam iti me matiḥ
     yad adyāyaṃ pitā prāpto mama śokapraṇāśanaḥ
 12 [āstīka]
     ṛṣer dvaipāyano yatra purāṇas tapaso nidhiḥ
     yajñe kuru kulaśreṣṭha tasya lokāv ubhau jitau
 13 śrutaṃ vicitram ākhyānaṃ tvayā pāṇḍavanandana
     sarpāś ca bhasmasān nītā gatāś ca padavīṃ pituḥ
 14 kathaṃ cit takṣako muktaḥ satyatvāt tava pārthiva
     ṛṣayaḥ pūjitāḥ sarve gatiṃ dṛṣṭvā mahātmanaḥ
 15 prāptaḥ suvipulo dharmaḥ śrutvā pāpavināśanam
     vimukto hṛdayagranthir udārajanadarśanāt
 16 ye ca pakṣadharā dharme sadvṛttarucayaś ca ye
     yān dṛṣṭvā hīyate pāpaṃ tebhyaḥ kāryā namaḥ kriyāḥ
 17 [sūta]
     etac chrutvā dvijaśreṣṭhāt sa rājā janamejayaḥ
     pūjayām āsa tam ṛṣim anumānya punaḥ punaḥ
 18 papṛccha tam ṛṣiṃ cāpi vaiśampāyanam acyutam
     kathā viśeṣaṃ dharmajño vanavāsasya sattama

 

 

Book 15
Chapter 44

 

 

 1 [j]
      dṛṣṭvā putrāṃs tathā pautrān sānubandhāñ janādhipaḥ
      dhṛtarāṣṭraḥ kim akarod rājā caiva yudhiṣṭhiraḥ
  2 [vai]
      tad dṛṣṭvā mahad āścaryaṃ putrāṇāṃ darśanaṃ punaḥ
      vītaśokaḥ sa rājarṣiḥ punar āśramam āgamat
  3 itaras tu janaḥ sarvas te caiva paramarṣayaḥ
      pratijagmur yathākāmaṃ dhṛtarāṣṭrābhyanujñayā
  4 pāṇḍavās tu mahātmāno laghu bhūyiṣṭha sainikāḥ
      anujagmur mahātmānaṃ sadāraṃ taṃ mahīpatim
  5 tam āśramagataṃ dhīmān brahmarṣir lokapūjitaḥ
      muniḥ satyavatī putro dhṛtarāṣṭram abhāṣata
  6 dhṛtarāṣṭra mahābāho śṛṇu kauravanandana
      śrutaṃ te jñānavṛddhānām ṛṣīṇāṃ puṇyakarmaṇām
  7 ṛddhābhijana vṛddhānāṃ vedavedāṅgavedinām
      dharmajñānāṃ purāṇānāṃ vadatāṃ vividhāḥ kathāḥ
  8 mā sma śoke manaḥ kārṣīd iṣṭena vyathate budhaḥ
      śrutaṃ deva rahasyaṃ te nāradād deva darśanāt
  9 gatās te kṣatradharmeṇa śastrapūtāṃ gatiṃ śubhām
      yathādṛṣṭās tvayā putrā yathā kāmavihāriṇaḥ
  10 yudhiṣṭhiras tv ayaṃ dhīmān bhavantam anurudhyate
     sahito bhrātṛbhiḥ sarvaiḥ sadāraḥ sasuhṛjjanaḥ
 11 visarjayainaṃ yātv eṣa svarājyam anuśāsatām
     māsaḥ samadhiko hy eṣām atīto vasatāṃ vane
 12 etad dhi nityaṃ yatnena padaṃ rakṣyaṃ paraṃtapa
     bahu pratyarthikaṃ hy etad rājyaṃ nāma narādhipa
 13 ity uktaḥ kauravo rājā vyāsenāmita buddhinā
     yudhiṣṭhiram athāhūya vāgmī vacanam abravīt
 14 ajātaśatro bhadraṃ te śṛṇu me bhrātṛbhiḥ saha
     tvatprasādān mahīpāla śoko nāsmān prabādhate
 15 rame cāhaṃ tvayā putrapureva gajasāhvaye
     nāthenānugato vidvān priyeṣu parivartinā
 16 prāptaṃ putraphalaṃ tvattaḥ prītir me vipulā tvayi
     na me manyur mahābāho gamyatāṃ putra māciram
 17 bhavantaṃ ceha saṃprekṣya tapo me parihīyate
     tapo yuktaṃ śarīraṃ ca tvāṃ dṛṣṭvā dhāritaṃ punaḥ
 18 mātarau te tathaiveme śīrṇaparṇakṛtāśane
     mama tulyavrate putra naciraṃ vartayiṣyataḥ
 19 duryodhanaprabhṛtayo dṛṣṭā lokāntaraṃ gatāḥ
     vyāsasya tapaso vīryād bhavataś ca samāgamāt
 20 prayojanaṃ ciraṃ vṛttaṃ jīvitasya ca me 'nagha
     ugraṃ tapaḥ samāsthāsye tvam anujñātum arhasi
 21 tvayy adya piṇḍaḥ kīrtiś ca kulaṃ cedaṃ pratiṣṭhitam
     śvo vādya vā mahābāho gamyatāṃ putra māciram
 22 rājanītiḥ subahuśaḥ śrutā te bharatarṣabha
     saṃdeṣṭavyaṃ na paśyāmi kṛtam etāvatā vibho
 23 ity uktavacanaṃ tāta nṛpo rājānam abravīt
     na mām arhasi dharmajña parityaktum anāgasam
 24 kāmaṃ gacchantu me sarve bhrātaro 'nucarās tathā
     bhavantam aham anviṣye mātarau ca yatavrate
 25 tam uvācātha gāndhārī maivaṃ putra śṛṇuṣva me
     tvayy adhīnaṃ kuru kulaṃ piṇḍaś ca śvaśurasya me
 26 gamyatāṃ putra paryāptam etāvat pūjitā vayam
     rājā yad āha tat kāryaṃ tvayā putra pitur vacaḥ
 27 ity uktaḥ sā tu gāndhāryā kuntīm idam uvāca ha
     snehabāṣpākule netre pramṛjya rudatīṃ vacaḥ
 28 visarjayati māṃ rājā gāndhārī ca yaśasvinī
     bhavatyāṃ baddhacittas tu kathaṃ yāsyāmi duḥkhitaḥ
 29 na cotsahe tapovighnaṃ kartuṃ te dharmacāriṇi
     tapaso hi paraṃ nāsti tapasā vindate mahat
 30 mamāpi na tathā rājñi rājye buddhir yathā purā
     tapasy evānuraktaṃ me manaḥ sārvātmanā tathā
 31 śūnyeyaṃ ca mahī sarvā na me prītikarī śubhe
     bāndhavā naḥ parikṣīṇā balaṃ no na yathā purā
 32 pāñcālāḥ subhṛśaṃ kṣīṇāḥ kanyā mātrāvaśeṣitāḥ
     na teṣāṃ kura kartāraṃ kaṃ cit paśyāmy ahaṃ śubhe
 33 sarve hi bhasmasān nītā droṇenaikena saṃyuge
     avaśeṣās tu nihatā droṇaputreṇa vai niśi
 34 cedayaś caiva matsyāś ca dṛṣṭa pūrvās tathaiva naḥ
     kevalaṃ vṛṣṇicakraṃ tu vāsudeva parigrahāt
     yaṃ dṛṣṭvā sthātum icchāmi dharmārthaṃ nānyahetukam
 35 śivena paśya naḥ sarvān durlabhaṃ darśanaṃ tava
     bhaviṣyaty amba rājā hi tīvram ārapsyate tapaḥ
 36 etac chrutvā mahābāhuḥ sahadevo yudhāṃ patiḥ
     yudhiṣṭhiram uvācedaṃ bāṣpavyākulalocanaḥ
 37 notsahe 'haṃ parityaktuṃ mātaraṃ pārthivarṣabha
     pratiyātu bhavān kṣipraṃ tapas tapsyāmy ahaṃ vane
 38 ihaiva śoṣayiṣyāmi tapasāhaṃ kalevaram
     pādaśuśrūṣaṇe yukto rājño mātros tathānayoḥ
 39 tam uvāca tathā kuntī pariṣvajya mahābhujam
     gamyatāṃ putra maiva tvaṃ vocaḥ kuru vaco mama
 40 āgamā vaḥ śivāḥ santu svasthā bhavata putrakāḥ
     uparodho bhaved evam asmākaṃ tapasaḥ kṛte
 41 tvat snehā pāśabaddhā ca hīyeyaṃ tapasaḥ parāt
     tasmāt putraka gaccha tvaṃ śiṣṭam alpaṃ hi naḥ prabho
 42 evaṃ saṃstambhitaṃ vākyaiḥ kuntyā bahuvidhair manaḥ
     sahadevasya rājendra rājñaś caiva viśeṣataḥ
 43 te mātrā samanujñātā rājñā ca kuru puṅgavāḥ
     abhivādya kuruśreṣṭham āmantrayitum ārabhan
 44 rājan pratigamiṣyāmaḥ śivena pratinanditāḥ
     anujñātās tvayā rājan gamiṣyāmo vikalmaṣāḥ
 45 evam uktaḥ sa rājarṣir dharmarājñā mahātmanā
     anujajñe jayāśīrbhir abhinandyā yudhiṣṭhiram
 46 bhīmaṃ ca balināṃ śreṣṭhaṃ sāṃtvayām āsa pārthivaḥ
     sa cāsya samyaṅ medhāvī pratyapadyata vīryavān
 47 arjunaṃ ca samāśliṣya yamau ca puruṣarṣabhau
     anujajñe sa kauravyaḥ pariṣvajyābhinandya ca
 48 gāndhāryā cābhyanujñātaḥ kṛtapādābhivandanāḥ
     jananyā samupāghrātāḥ pariṣvaktaś ca te nṛpam
     cakruḥ pradakṣiṇaṃ sarve vatsā iva nivāraṇe
 49 punaḥ punar nirīkṣantaḥ prajagmus te pradakṣiṇam
     tathaiva draupadī sādhvī sarvāḥ kaurava yoṣitaḥ
 50 nyāyataḥ śvaśure vṛttiṃ prayujya prayayus tataḥ
     śvaśrūbhyāṃ sāmanujñātāḥ pariṣvajyābhinanditāḥ
     saṃdiṣṭāś cetikartavyaṃ prayayur bhartṛbhiḥ saha
 51 tatha prajajñe ninadaḥ sūtānāṃ yujyatām iti
     uṣṭrāṇāṃ krośatāṃ caiva hayānāṃ heṣatām api
 52 tato yudhiṣṭhiro rājā sadāraḥ sahasainikaḥ
     nagaraṃ hāstinapuraṃ punar āyāt sabāndhavaḥ

 

 

Book 15
Chapter 45

 

 

 

1 [vai]
      dvivarṣopanivṛtteṣu pāṇḍaveṣu yadṛcchayā
      devarṣir nārado rājann ājagāma yudhiṣṭhiram
  2 tam abhyarcya mahābāhuḥ kururājo yudhiṣṭhiraḥ
      āsīnaṃ pariviśvastaṃ provāca vadatāṃ varaḥ
  3 cirasya khalu paśyāmi bhagavantam upasthitam
      kac cit te kuśalaṃ vipra śubhaṃ vā pratyupasthitam
  4 ke deśāḥ paridṛṣṭās te kiṃ ca kāryaṃ karomi te
      tad brūhi dvijamukhya tvam asmākaṃ ca priyo 'tithiḥ
  5 [nārada]
      ciradṛṣṭo 'si me rājann āgato 'smi tapovanāt
      paridṛṣṭāni tīrthāni gaṅgā caiva mayā nṛpa
  6 [y]
      vadanti puruṣā me 'dya gaṅgātīranivāsinaḥ
      dhṛtarāṣṭraṃ mahātmānam āsthitaṃ paramaṃ tapaḥ
  7 api dṛṣṭas tvayā tatra kuśalī sa kurūdvahaḥ
      gāndhārī ca pṛthā caiva sūtaputraś ca saṃjayaḥ
  8 kathaṃ ca vartate cādya pitā mama sa pārthivaḥ
      śrotum icchāmi bhagavan yadi dṛṣṭas tvayā nṛpaḥ
  9 [nārada]
      sthirī bhūya mahārāja śṛṇu sarvaṃ yathātatham
      yathā śrutaṃ ca dṛṣṭaṃ ca mayā tasmiṃs tapovane
  10 vanavāsa nivṛtteṣu bhavatsu kurunandana
     kurukṣetrāt pitā tubhyaṃ gaṅgādvāraṃ yayau nṛpa
 11 gāndhāryā sahito dhīmān vadhvā kuntyā samanvitaḥ
     saṃjayena ca sūtena sāgnihotraḥ sayājakaḥ
 12 ātasthe sa tapas tīvraṃ pitā tava tapodhanaḥ
     vīṭāṃ mukhe samādhāya vāyubhakṣo 'bhavan muniḥ
 13 vane sa munibhiḥ sarvaiḥ pūjyamāno mahātapāḥ
     tvag asthi mātraśeṣaḥ sa ṣaṇ māsān abhavan nṛpaḥ
 14 gāndhārī tu jalāhārā kuntī māsopavāsinī
     saṃjayaḥ ṣaṣṭha bhaktena vartayām āsa bhārata
 15 agnīṃs tu yājakās tatra juhuvur vidhivat prabho
     dṛśyato 'dṛśyataś caiva vane tasmin nṛpasya ha
 16 aniketo 'tha rājā sa babhūva vanagocaraḥ
     te cāpi sahite devyau saṃjayaś ca tam anvayuḥ
 17 saṃjayo nṛpater netā sameṣu viṣameṣu ca
     gāndhāryās tu pṛthā rājaṃś cakṣur āsīd aninditā
 18 tataḥ kadā cid gaṅgāyāḥ kacche sa nṛpasattamaḥ
     gaṅgāyām āpluto dhīmān āśramābhimukho 'bhavat
 19 atha vāyuḥ samudbhūto dāvāgnir abhavan mahān
     dadāha tad vanaṃ sarvaṃ parigṛhya samantataḥ
 20 dahyatsu mṛgayūtheṣu dvijihveṣu samantataḥ
     varāhāṇāṃ ca yūtheṣu saṃśrayatsu jalāśayān
 21 samāviddhe vane tasmin prāpte vyasana uttame
     nirāhāratayā rājā mandaprāṇaviceṣṭitaḥ
     asamartho 'pasaraṇe sukṛśau mātarau ca te
 22 tataḥ sa nṛpatir dṛṣṭvā vahnim āyāntam antikāt
     idam āha tataḥ sūtaṃ saṃjayaṃ pṛthivīpate
 23 gaccha saṃjaya yatrāgnir na tvāṃ dahati karhi cit
     vayam atrāgninā yuktā gamiṣyāmaḥ parāṃ gatim
 24 tam uvāca kilodvignaḥ saṃjayo vadatāṃ varaḥ
     rājan mṛtyur aniṣṭo 'yaṃ bhavitā te vṛthāgninā
 25 na copāyaṃ prapaśyāmi mokṣaṇe jātavedasaḥ
     yad atrānantaraṃ kāryaṃ tad bhavān vaktum arhati
 26 ity uktaḥ saṃjayenedaṃ punar āha sa pārthivaḥ
     naiṣa mṛtyur aniṣṭo no niḥsṛtānāṃ gṛhāt svayam
 27 jalam agnis tathā vāyur atha vāpi vikarśanam
     tāpasānāṃ praśasyante gaccaḥ saṃjaya māciram
 28 ity uktvā saṃjayaṃ rājā samādhāya manas tadā
     prāṅmukhaḥ saha gāndhāryā kuntyā copāviśat tadā
 29 saṃjayas taṃ tathā dṛṣṭvā pradakṣiṇam athākarot
     uvāca cainaṃ medhāvī yuṅkṣvātmānam iti prabho
 30 ṛṣiputro manīṣī sa rājā cakre 'sya tad vacaḥ
     saṃnirudhyendriya grāmam āsīt kāṣṭhopamas tadā
 31 gāndhārī ca mahābhāgā jananī ca pṛthā tava
     dāvāgninā samāyukte sa ca rājā pitā tava
 32 saṃjayas tu mahāmātras tasmād dāvād amucyata
     gaṅgākūle mayā dṛṣṭas tāpasaiḥ parivāritaḥ
 33 sa tān āmantrya tejasvī nivedyaitac ca sarvaśaḥ
     prayayau saṃjayaḥ sūto himavantaṃ mahīdharam
 34 evaṃ sa nidhanaṃ prāptaḥ kururājo mahāmanāḥ
     gāndhārī ca pṛthā caiva jananyau te narādhipa
 35 yadṛcchayānuvrajatā mayā rājñaḥ kalevaram
     tayoś ca devyor ubhayor dṛṣṭāni bharatarṣabha
 36 tatas tapovane tasmin samājagmus tapodhanāḥ
     śrutvā rājñas tathā niṣṭhāṃ na tv aśocan gatiṃ ca te
 37 tatrāśrauṣam ahaṃ sarvam etat puruṣasattama
     yathā ca nṛpatir dagdho devyau te ceti pāṇḍava
 38 na śocitavyaṃ rājendra svantaḥ sa pṛthivīpatiḥ
     prāptavān agnisaṃyogaṃ gāndhārī jananī ca te
 39 [vai]
     etac chrutvā tu sarveṣāṃ pāṇḍavānāṃ mahātmanām
     niryāṇaṃ dhṛtarāṣṭrasya śokaḥ samabhavan mahān
 40 antaḥpurāṇāṃ ca tadā mahān ārtasvaro 'bhavat
     paurāṇāṃ ca mahārāja śrutvā rājñas tadā gatim
 41 aho dhig iti rājā tu vikruśya bhṛśaduḥkhitaḥ
     ūrdhvabāhuḥ smaran mātuḥ praruroda yudhiṣṭhiraḥ
     bhīmasenapurogaś ca bhrātaraḥ sarva eva te
 42 antaḥpureṣu ca tadā sumahān ruditasvanaḥ
     prādurāsīn mahārāja pṛthāṃ śrutvā tathāgatām
 43 taṃ ca vṛddhāṃ tathā dagdhaṃ hataputraṃ narādhipam
     anvaśocanta te sarve gāndhārīṃ ca tapasvinīm
 44 tasminn uparate śabde muhūrtād iva bhārata
     nigṛhya bāṣpaṃ dhairyeṇa dharmarājo 'bravīd idam

 

 

Book 15
Chapter 46

 

 

 1 [y]
      tathā mahātmanas tasya tapasy ugre ca vartataḥ
      anāthasyeva nidhanaṃ tiṣṭhatsv asmāsu bandhuṣu
  2 durvijñeyā hi gatayaḥ puruṣāṇāṃ matā mama
      yatra vaicitravīryo 'sau dagdha evaṃ davāgninā
  3 yasya putraśataṃ śrīmad abhavad bāhuśālinaḥ
      nāgāyuta balo rājā sa dagdho hi davāgninā
  4 yaṃ purā paryavījanta tālavṛntair varastriyaḥ
      taṃ gṛdhrāḥ paryavījanta dāvāgniparikālitam
  5 sūtamāgadha saṃghaiś ca śayāno yaḥ prabodhyate
      dharaṇyāṃ sa nṛpaḥ śete pāpasya mama karmabhiḥ
  6 na tu śocāmi gāndhārīṃ hataputrāṃ yaśasvinīm
      patilokam anuprāptāṃ tathā bhartṛvrate sthitām
  7 pṛthām eva tu śocāmi yā putraiśvaryam ṛddhimat
      utsṛjya sumahad dīptaṃ vanavāsam arocayat
  8 dhig rājyam idam asmākaṃ dhig balaṃ dhik parākramam
      kṣatradharmaca dhig yasmān mṛtā jīvāmahe vayam
  9 susūkṣmā kila kālasya gatir dvija varottama
      yat samutsṛjya rājyaṃ sā vanavāsam arocayat
  10 yudhiṣṭhirasya jananī bhīmasya vijayasya ca
     anāthavat kathaṃ dagdhā iti muhyāmi cintayan
 11 vṛthā saṃtoṣito vahniḥ khāṇḍave savyasācinā
     upakāram ajānan sa kṛtaghna iti me matiḥ
 12 yatrādahat sa bhagavān mātaraṃ savyasācinaḥ
     kṛtvā yo brāhmaṇac chadma bhikṣārthī samupāgataḥ
     dhig agniṃ dhik ca pārthasya viśrutāṃ satyasaṃdhatām
 13 idaṃ kaṣṭataraṃ cānyad bhagavan pratibhāti me
     vṛthāgninā samāyogo yad abhūt pṛthivīpateḥ
 14 tathā tapasvinas tasya rājarṣeḥ kauravasya ha
     katham evaṃvidho mṛtyuḥ praśāsya pṛthivīm imām
 15 tiṣṭhatsu mantrapūteṣu tasyāgniṣu mahāvane
     vṛthāgninā samāyukto niṣṭhāṃ prāptaḥ pitā mama
 16 manye pṛthā vepamānā kṛṣā dhamani saṃtatā
     hā tāta dharmarājeti samākrandan mahābhaye
 17 bhīma paryāpnuhi bhayād iti caivābhivāśatī
     samantataḥ parikṣiptā mātā me 'bhūd davāgninā
 18 sahadevaḥ priyas tasyāḥ putrebhyo 'dhika eva tu
     na caināṃ mokṣayām āsa vīro mādravatīsutaḥ
 19 tac chrutvā ruruduḥ sarve samāliṅgya parasparam
     pāṇḍavāḥ pañca duḥkhārtā bhūtānīva yugakṣaye
 20 teṣāṃ tu puruṣendrāṇāṃ rudatāṃ rudhita svanaḥ
     prāsādābhoga saṃruddho anvarautsīt sa rodasī

 

 

Book 15
Chapter 47

 

  [nārada]
      nāsau vṛthāgninā dagdho yathā tatra śrutaṃ mayā
      vaicitravīryo nṛpatis tat te vakṣyāmi bhārata
  2 vanaṃ praviśatā tena vāyubhakṣeṇa dhīmatā
      agnayaḥ kārayitveṣṭim utsṛṣṭā iti naḥ śrutam
  3 yājakās tu tatas tasya tān agnīn nirjane vane
      samutsṛjya yathākāmaṃ jagmur bharatasattama
  4 sa vivṛddhas tadā vahnir vane tasminn abhūt kila
      tena tad vanam ādīptam iti me tāpasābruvan
  5 sa rājā jāhnavī kacche yathā te kathitaṃ mayā
      tenāṅginā samāyuktaḥ svenaiva bharatarṣabha
  6 evam āvedayām āsur munayas te mamānagha
      ye te bhāgīrathī tīre mayā dṛṣṭā yudhiṣṭhira
  7 evaṃ svenāgninā rājā samāyukto mahīpate
      mā śocithās tvaṃ nṛpatiṃ gataḥ sa paramāṃ gatim
  8 guruśuśrūṣayā caiva jananī tava pāṇḍava
      prāptā sumahatīṃ siddhim iti me nātra saṃśayaḥ
  9 kartum arhasi kauravya teṣāṃ tvam udakakriyām
      bhrātṛbhiḥ sahitaḥ sarvair etad atra vidhīyatām
  10 [vai]
     tathā sa pṛthivīpālaḥ pāṇḍavānāṃ dhuraṃdharaḥ
     niryayau saha sodaryaiḥ sadāro bharatarṣabha
 11 paurajāna padāś caiva rājabhaktipuraskṛtāḥ
     gaṅgāṃ prajagmur abhito vāsasaikena saṃvṛtāḥ
 12 tato 'vagāhya salilaṃ sarve te kurupuṃgavāḥ
     yuyutsum agrataḥ kṛtvā dadus toyaṃ mahātmane
 13 gāndhāryāś ca pṛthāyāś ca vidhivan nāmagotrataḥ
     śaucaṃ nivartayantas te tatroṣur nagarād bahiḥ
 14 preṣayām āsa sa narān vidhijñānāpta kāriṇaḥ
     gaṅgā dvāraṃ kuruśreṣṭho yatra dagdho 'bhavan nṛpaḥ
 15 tatraiva teṣāṃ kulyāni gaṅgā dvāre 'nvaśāt tadā
     kartavyānīti puruṣān dattadeyān mahīpatiḥ
 16 dvādaśe 'hani tebhyaḥ sa kṛtaśauco narādhipaḥ
     dadau śrāddhāni vidhivad dakṣiṇāvanti pāṇḍavaḥ
 17 dhṛtarāṣṭraṃ samuddiśya dadau sa pṛthivīpatiḥ
     suvarṇaṃ rajataṃ gāś ca śayyāś ca sumahādhanāḥ
 18 gāndhāryāś caiva tejasvī pṛthāyāś ca pṛthak pṛthak
     saṃkīrtya nāmanī rājā dadau dānam anuttamam
 19 yo yad icchati yāvac ca tāvat sa labhate dvijaḥ
     śayanaṃ bhojanaṃ yānaṃ maṇiratnam atho dhanam
 20 yānam ācchādanaṃ bhogān dāsīś ca paricārikāḥ
     dadau rājā samuddiśya tayor mātror mahīpatiḥ
 21 tataḥ sa pṛthivīpālo dattvā śrāddhāny anekaśaḥ
     praviveśa punar dhīmān nagaraṃ vāraṇāhvayam
 22 te cāpi rājavacanāt puruṣā ye gatābhavan
     saṃkalpya teṣāṃ kulyāni punaḥ pratyāgamaṃs tataḥ
 23 mālyair gandhaiś ca vividhaiḥ pūjayitvā yathāvidhi
     kulyāni teṣāṃ saṃyojya tadācakhyur mahīpateḥ
 24 samāśvāsya ca rājānaṃ dharmātmānaṃ yudhiṣṭhiram
     nārado 'py agamad rājan paramarṣir yathepsitam
 25 evaṃ varṣāṇy atītāni dhṛtarāṣṭrasya dhīmataḥ
     vanavāse tadā trīṇi nagare daśa pañca ca
 26 hataputrasya saṃgrāme dānāni dadataḥ sadā
     jñātisaṃbandhimitrāṇāṃ bhrātṝṇāṃ svajanasya ca
 27 yudhiṣṭhiras tu nṛpatir nātiprīta manās tadā
     dhārayām āsa tad rājyaṃ nihatajñātibāndhavaḥ

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