Great Epic Sree Mahabharatam:
The Mahabharata
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Asramavasika Parva
Book 15
The Mahabharata
Asramavasika Parva
Book 15
Chapter 1
1 [j]
prāpya rājyaṃ mahābhāgāḥ pāṇḍavā me pitāmahāḥ
katham āsan mahārāje dhṛtarāṣṭre mahātmani
2 sa hi rājā hatāmātyo hataputro
narāśrayaḥ
katham āsīd dhataiśvaryo gāndhārī ca yaśasvinī
3 kiyantaṃ caiva kālaṃ te pitaro mama pūrvakāḥ
sthitā rājye mahātmānas tan me vyākhyātum arhasi
4 [vai]
prāpya rājyaṃ mahātmānaḥ pāṇḍavā hataśatravaḥ
dhṛtarāṣṭraṃ puraskṛtya pṛthivīṃ paryapālayan
5 dhṛtarāṣṭram upātiṣṭhad viduraḥ saṃjayas tathā
yuyutsuś cāpi medhāvī vaiśyāputraḥ sa kauravaḥ
6 pāṇḍavaḥ sarvakāryāṇi saṃpṛcchanti sma
taṃ nṛpam
cakrus tenābhyanujñātā varṣāṇi daśa pañca ca
7 sadā hi gatvā te vīrāḥ paryupāsanta taṃ nṛpam
pādābhivandanaṃ kṛtvā dharmarāja mate sthitāḥ
te mūrdhni samupāghrātāḥ sarvakāryāṇi cakrire
8 kuntibhojasutā caiva gandhārīm
anvavartata
draupadī ca subhadrā ca yāś cānyāḥ pāṇḍava striyaḥ
samāṃ vṛttim avartanta tayoḥ śvaśror yathāvidhi
9 śayanāni mahārhāṇi vāsāṃsy ābharaṇāni ca
rājārhāṇi ca sarvāṇi bhakṣyabhojyāny anekaśaḥ
yudhiṣṭhiro mahārāja dhṛtarāṣṭre 'bhyupāharat
10 tathaiva kuntī gāndhāryāṃ guruvṛttim avartata
viduraḥ saṃjayaś caiva yuyutsuś caiva kauravaḥ
upāsate sma taṃ vṛddhaṃ hataputraṃ janādhipam
11 syālo druṇasya yaś caiko dayito brāhmaṇo mahān
sa ca tasmin maheṣvāsaḥ kṛpaḥ samabhavat tadā
12 vyāsasya bhagavān nityaṃ vāsaṃ cakre nṛpeṇa ha
kathāḥ kurvan purāṇarṣir devarṣinṛpa rakṣasām
13 dharmayuktāni kāryāṇi vyavahārānvitāni ca
dhṛtarāṣṭrābhyanujñāto viduras tāny akārayat
14 sāmantebhyaḥ priyāṇy asya kāryāṇi sugurūṇy api
prāpyante 'rthaiḥ sulaghubhiḥ prabhāvād vidurasya vai
15 akarod bandhamokṣāṃś ca vadhyānāṃ mokṣaṇaṃ tathā
na ca dharmātmajo rājā kadā cit kiṃ cid abravīt
16 vihārayātrāsu punaḥ kururājo yudhiṣṭhiraḥ
sarvān kāmān mahātejāḥ pradadāv
ambikā sute
17 ārālikāḥ sūpakārā
rāgakhāṇḍavikās tathā
upātiṣṭhanta rājānaṃ dhṛtarāṣṭraṃ yathā purā
18 vāsāṃsi ca mahārhāṇi mālyāni vividhāni ca
upājahrur yathānyāyaṃ dhṛtarāṣṭrasya pāṇḍavāḥ
19 maireyaṃ madhu māṃsāni pānakāni laghūni ca
citrān bhakṣyavikārāṃś ca cakrur asya yathā purā
20 ye cāpi pṛthivīpālāḥ samājagmuḥ samantataḥ
upātiṣṭhanta te sarve kauravendraṃ yathā purā
21 kuntī ca draupadī caiva sātvatī caiva
bhāminī
ulūpī nāgakanyā ca devī citr aṅgadā tathā
22 dhṛṣṭaketoś ca bhaginī
jarā sandhasya cātmajā
kiṃkarāḥ smopatiṣṭhanti sarvāḥ subalajāṃ tathā
23 yathā putra viyukto 'yaṃ na kiṃ cid duḥkham āpnuyāt
iti rājan vaśād bhrātṝn nityam eva
yudhiṣṭhiraḥ
24 evaṃ te
dharmarājasya śrutvā vacanam arthavat
saviśeṣam avartanta bhīmam ekaṃ vinā tadā
25 na hi tat tasya vīrasya hṛdayād apasarpati
dhṛtarāṣṭrasya durbuddher yadvṛttaṃ dyūtakāritam
SECTION I
(Asramavasa Parva)
OM! AFTER HAVING bowed down to Narayana, and Nara, the foremost of men, and unto the goddess Saraswati also, must the word Jaya be uttered."Janamejaya said 'After having acquired their kingdom, how did my grandsires, the high-souled Pandavas, conduct themselves towards the high-souled king Dhritarashtra? How, indeed, did that king who had all his counsellors and sons slain, who was without a refuge, and whose affluence had disappeared, behave? How also did Gandhari of great fame conduct herself? For how many years did my high-souled grandsires rule the kingdom? It behoveth thee to tell me all this.'
"Vaisampayana said, 'Having got back their kingdom, the high-souled Pandavas, their foes all slain, ruled the Earth, placing Dhritarashtra at their head. Vidura, and Sanjaya and Yuyutsu of great intelligence, who was Dhritarashtra's son by his Vaisya wife, used to wait upon Dhritarashtra. The Pandavas used to take the opinion of that king in all matters. Indeed, for ten and five years, they did all things under the advice of the old king. Those heroes used very often to go to that monarch and sit beside him, after having worshipped his feet, agreeably to the wishes of king Yudhishthira the just. They did all things under the command of Dhritarashtra who smelt their heads in affection. The daughter of king Kuntibhoja also obeyed Gandhari in everything. Draupadi and Subhadra and the other ladies of the Pandavas behaved towards the old king and the queen as if they were their own father-in-law and mother-in-law. Costly beds and robes and ornaments, and food and drink and other enjoyable articles, in profusion and of such superior kinds as were worthy of royal use, were presented by king Yudhishthira unto Dhritarashtra. Similarly Kunti behaved towards Gandhari as towards a senior. Vidura, and Sanjaya, and Yuyutsu, O thou of Karu's race, used to always wait upon the old king whose sons had all been slain. The dear brother-in-law of Drona, viz., the very Superior Brahmana, Kripa, that mighty bowman, also attended upon the king. The holy Vyasa also used to often meet with the old monarch and recite to him the histories of old Rishis and celestial ascetics and Pitris and Rakshasas. Vidura, under the orders of Dhritarashtra, superintended the discharge of all acts of religious merit and all that related to the administration of the law. Through the excellent policy of Vidura, by the expenditure of even a small wealth, the Pandavas obtained numerous agreeable services from their
p. 2
feudatories and followers. King Dhritarashtra liberated prisoners and pardoned those that were condemned to death. King Yudhishthira the just never said anything to this. On those occasions when the son of Amvika went on pleasure excursions, the Kuru king Yudhishthira of great energy used to give him every article of enjoyment. Aralikas, and juice-makers, and makers of Ragakhandavas waited on king Dhritarashtra as before. 1 Pandu's son, collected costly robes and garlands of diverse kinds and duly offered them to Dhritarashtra. Maireya wines, fish of various kinds, and sherbets and honey, and many delightful kinds of food prepared by modifications (of diverse articles), were caused to be made for the old king as in his days of prosperity. Those kings of Earth who came there one after another, all used to wait upon the old Kuru monarch as before. Kunti, and Draupadi, and she of the Sattwata race, possessed of great fame, and Ulupi, the daughter of the snake chief, and queen Chitrangada, and the sister of Dhrishtaketu, and the daughter of Jarasandha,--these and many other ladies, O chief of men, used to wait upon the daughter of Suvala like maids of all work. That Dhritarashtra, who was deprived of all his children, might not feel unhappy in any matter, was what Yudhishthira often said unto his brothers to see. They also, on their part, listening to these commands of grave import from king Yudhishthira, showed particular obedience to the old king. There was one exception, however. It embraced Bhimasena. All that had followed from that match at dice which had been brought about by the wicked understanding of Dhritarashtra, did not disappear from the heart of that hero. (He remembered those incidents still)."'
Book
15
Chapter 2
1
[vai]
evaṃ saṃpūjito rājā pāṇḍavair ambikā sutaḥ
vijahāra yathāpūrvam ṛṣibhiḥ paryupāsitaḥ
2 brahma deyāgra hārāṃś ca pradadau sa kurūdvahaḥ
tac ca kuntīsuto rājā sarvam evānvamodata
3 ānṛśaṃsya paro rājā prīyamāṇo yudhiṣṭhiraḥ
uvāca sa tadā bhrātṝn amātyāṃś ca mahīpatiḥ
4 mayā caiva bhavadbhiś ca mānya eṣa narādhipaḥ
nideśe dhṛtarāṣṭrasya yaḥ sthāsyati sa me suhṛt
viparītaś ca me śatrur nirasyaś ca bhaven naraḥ
5 paridṛṣṭeṣu cāhaḥsu putrāṇāṃ śrāddhakarmaṇi
dadātu rājā sarveṣāṃ yāvad asya cikīrṣitam
6 tataḥ sa rājā kauravyo dhṛtarāṣṭro mahāmanāḥ
brāhmaṇebhyo mahārhebhyo
dadau vittāny anekaśaḥ
7 dharmarājaś ca bhīmaś ca
savyasācī yamāv api
tat sarvam anvavartanta dhṛtarāṣṭra vyapekṣayā
8 kathaṃ nu rājā vṛddhaḥ san putraśokasamāhataḥ
śokam asmat kṛtaṃ prāpya na mriyeteti cintyate
9 yāvad dhi kurumukhyasya jīvat
putrasya vai sukham
babhūva tad avāpnotu bhogāṃś ceti vyavasthitāḥ
10 tatas te sahitāḥ sarve bhrātaraḥ pañca pāṇḍavāḥ
tathā śīlāḥ samātasthur dhṛtarāṣṭrasya śāsane
11 dhṛtarāṣṭraś ca tān vīrān vinītān vinaye sthitān
śiṣyavṛttau sthitān nityaṃ guruvat paryapaśyata
12 gāndhārī caiva putrāṇāṃ vividhaiḥ śrāddhakarmabhiḥ
ānṛṣyam agamat kāmān viprebhyaḥ pratipādya vai
13 evaṃ dharmabhṛtāṃ śreṣṭho dharmarājo yudhiṣṭhiraḥ
bhrātṛbhiḥ sahito dhīmān pūjayām āsa taṃ nṛpam
SECTION II
"Vaisampayana said, 'Thus worshipped by the Pandavas, the royal soil of Amvika passed his time happily as before, waited upon and honoured by the Rishis. That perpetuator of Kuru's race used to make those foremost of offerings which should be given to the Brahmanas. The royal son of Kunti always placed those articles under Dhritarashtra's control. Destitute of malice as king Yudhishthira was, he was always affectionate towards his uncle. Addressing his brothers and councillors, the king said, 'King Dhritarashtra should be honoured both by myself and you all. He. indeed, is a well-wisher of mine who is obedient to the commands of Dhritarashtra. He, on the other hand, who behaves otherwise towards him, is my enemy. Such a man should certainly be punished by me. On days of performing the rites ordained for thep. 3
[paragraph continues] Pitris, as also in the Sraddhas performed for his sons and all well-wishers, the high-souled Kuru king Dhritarashtra, gave away unto Brahmanas, as each deserved, as profuse measures of wealth as he liked. King Yudhishthira the just, and Bhima, and Arjuna, and the twins, desirous of doing what was agreeable to the old king, used to execute all his orders. They always took care that the old king who was afflicted with the slaughter of his sons and grandsons,--with, that is, grief caused by the Pandavas themselves,--might not die of his grief Indeed, the Pandavas bore themselves towards him in such a way that that Kuru hero might not be deprived of that happiness and all those articles of enjoyment which had been his while his sons lived. The five brothers, viz., the sons of Pandu, behaved themselves even thus towards Dhritarashtra, living under his command. Dhritarashtra also, seeing them so humble and obedient to his commands and acting towards him as disciples towards preceptors, adopted the affectionate behaviour of a preceptor towards them in return. Gandhari, by performing the diverse rites of the Sraddha and making gifts unto Brahmanas of diverse objects of enjoyment, became freed from the debt she owed to her slain children. Thus did that foremost of righteous men, viz., king Yudhishthira the just, possessed of great intelligence, along with his brothers, worship king Dhritarashtra.'
"Vaisampayana continued, 'Possessed of great energy, that perpetuator of Kuru's race, viz., the old king Dhritarashtra, could not notice any ill-will in Yudhishthira Seeing that the high-souled Pandavas were in the observance of a wise and righteous conduct, king Dhritarashtra, the son of Amvika, became gratified with them. Suvala's daughter, Gandhari, casting off all sorrow for her (slain) children, began to show great affection for the Pandavas as if they were her own children. Endued with great energy, the Kuru king Yudhishthira, never did anything that was disagreeable to the royal son of Vichitraviryya. On the other hand, he always behaved towards him in a highly agreeable way. Whatever acts, grave or light, were directed by king Dhritarashtra, or the helpless Gandhari to be done, were all accomplished with reverence, O monarch, by that slayer of hostile heroes, viz., the Pandava king. The old king became highly gratified with such conduct of Yudhishthira. Indeed, he was grieved at the remembrance of his own wicked son. Rising every day at early dawn, he purified himself and went through his recitations, and then blessed the Pandavas by wishing them victory in battle. Making the usual gifts unto the Brahmanas and causing them to utter benedictions, and Pouring libations on the sacred fire, the old king prayed for long life to the Pandavas. Indeed, the king had never derived that great happiness from his own sons which he always derived from the sons of Pandu. King Yudhishthira at that time became as agreeable to the Brahmanas as to the Kshatriyas, and the diverse bands of Vaisyas and Sudras of his realm. Whatever wrongs were done to him by the sons of Dhritarashtra, king Yudhishthira, forgot them all, and reverenced his uncle. If any man did anything that was not agreeable to the son of Amvika, he became thereby an object of hatred to the intelligent son of Kunti. Indeed, through fear of Yudhishthira, nobody could talk of the evil deeds of either Duryodhana or Dhritarashtra. Both Gandhari and
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[paragraph continues] Vidura also wore well pleased with the capacity the king Ajatasatru showed for bearing wrongs. They were, however, not so pleased, O slayer of foes, with Bhima. Dharma's son, Yudhishthira, was truly obedient to his uncle. Bhima, however, at the sight of Dhritarashtra, became very cheerless. That slayer of foes, seeing Dharma's son reverencing the old king, reverenced him outwardly with a very unwilling heart."'
Book
15
Chapter 3
1 [vai]
sa rājā sumahātejā vṛddhaḥ kurukulodvahaḥ
nāpaśyata tadā kiṃ cid apriyaṃ pāṇḍunandane
2 vartamāneṣu sadvṛttiṃ pāṇḍaveṣu mahātmasu
prītimān abhavad rājā dhṛtarāṣṭro 'mbikā sutaḥ
3 saubaleyī ca gāndhārī putraśokam
apāsya tam
sadaiva prītim atyāsīt tanayeṣu nijeṣv iva
4 priyāṇy eva tu kauravyo nāpriyāṇi kurūdvaha
vaicitravīrye nṛpatau samācarati
nityadā
5 yad yad brūte ca kiṃ cit sā dhṛtarāṣṭro narādhipaḥ
guru vā laghu vā kāryaṃ gāndhārī ca yaśasvinī
6 tat sa rājā mahārāja pāṇṇḍavānāṃ dhuraṃdharaḥ
pūjayitvā vacas tat tad akārṣīt paravīrahā
7 tena tasyābhavat prīto vṛttena sa narādhipaḥ
anvatapyac ca saṃsmṛtya putraṃ mandam acetasam
8 sadā ca prātar utthāya kṛtajapyaḥ śucir nṛpaḥ
āśāste pāṇḍuputrāṇāṃ samareṣv aparājayam
9 brāhmaṇān vācayitvā ca hutvā caiva hutāśanam
āyuṣyaṃ pāṇḍuputrāṇām āśāste sa narādhipaḥ
10 na tāṃ prītiṃ marām āpa putrebhyaḥ sa mahīpatiḥ
yāṃ prītiṃ pāṇḍuputrebhyaḥ samavāpa tadā nṛpaḥ
11 brāhmaṇānāṃ ca vṛddhānāṃ kṣatriyāṇāṃ ca bhārata
tathā viṭ śūdra saṃghānām abhavat supriyas tadā
12 yac ca kiṃ cit purā pāpaṃ dhṛtarāṣṭra sutaiḥ kṛtam
akṛtvā hṛdi tad rājā taṃ nṛpaṃ so
'nvavartata
13 yaś ca kaś cin naraḥ kiṃ cid apriyaṃ cāmbikā sute
kurute dveṣyatām eti sa
kaunteyasya dhīmataḥ
14 na rājño dhṛtarāṣṭrasya na ca duryodhanasya vai
uvāca duṣkṛtaṃ kiṃ cid yudhiṣṭhira bhayān naraḥ
15 dhṛtyā tuṣṭo narendrasya gāndhārī viduras tathā
śaucena cājāta śatror na tu bhīmasya śatruhan
16 anvavartata bhīmo 'pi niṣṭanan dharmajaṃ nṛpam
dhṛtarāṣṭraṃ ca saṃprekṣya sadā bhavati durmanāḥ
17 rājānam anuvartantaṃ dharmaputraṃ mahāmatim
anvavartata kauravyo hṛdayena parāṅmukhaḥ
SECTION III
"Vaisampayana said, 'The people who lived in the Kuru kingdom failed to notice any variance in the cordiality that subsisted between king Yudhishthira and the father of Duryodhana. When the Kuru king recollected his wicked son, he then could not but feel unfriendly, in his heart, towards Bhima. Bhimasena also, O king, impelled by a heart that seemed to be wicked, was unable to put up with king Dhritarashtra. Vrikodara secretly did many acts that were disagreeable to the old king. Through deceitful servitors he caused the commands of his uncle to be disobeyed. Recollecting the evil counsels of the old king and some acts of his, Bhima, one day, in the midst of his friends, slapped his armpits, in the hearing of Dhritarashtra and of Gandhari. The wrathful Vrikodara, recollecting his foes Duryodhana and Karna and Dussasana, gave way to a transport of passion, and said these harsh words: 'The sons of the blind king, capable of fighting with diverse kinds of weapons, have all been despatched by me to the other world with these arms of mine that resemble a pair of iron clubs. Verily, these are those two arms of mine, looking like maces of iron, and invincible by foes, coming within whose clasp the sons of Dhritarashtra have all met with destruction. These are those two well-developed and round arms of mine, resembling a pair of elephantine trunks. Coming within their clasp, the foolish sons of Dhritarashtra have all met with destruction. Smeared with sandal-paste and deserving of that adornment are those two arms of mine by which Duryodhana has been despatched to the other world along with all his sons and kinsmen.' Hearing these and many other words, O king, of Vrikodara, that were veritable darts, king Dhritarashtra gave way to cheerlessness and sorrow. Queen Gandhari, however, who was conversant with every duty and possessed of great intelligence, and who knew what Time brings on its course, regarded them as untrue. After five and ten years had passed away, O monarch, king Dhritarashtra afflicted (constantly) by the wordy darts of Bhima, became penetrated with despair and grief. King Yudhishthira the son of Kunti, however, knew it not; nor Arjuna of white steeds, nor Kunti; nor Draupadi possessed of great fame; nor the twin sons of Madri, conversant with every duty and who were always engaged in acting after the wishes of Dhritarashtra. Employed in doing the behests of the king, the twins never said anything thatp. 5
was disagreeable to the old king. Then Dhritarashtra one day honoured his friends by his confidence. Addressing 'them with tearful eyes, He said these words.'
"Dhritarashtra said, 'How the destruction of the Kurus has happened is well known to you. All that was brought about by my fault though the Kauravas approved of all my counsels. Fool that I was, I installed the wicked minded Duryodhana, that enhancer of the terrors of kinsmen, to rule over the Kurus. Vasudeva had said unto me, 'Let this sinful wretch of wicked understanding be killed along with all his friends and counsellors.' I did not listen to those words of grave import. All wisemen gave me the same beneficial advice. Vidura, and Bhishma, and Drona, and Kripa, said the same thing. The holy and high-souled Vyasa repeatedly said the same, as also Sanjaya and Gandhari. Overwhelmed, however, by filial affection, I could not follow that advice. Bitter repentance is now my lot for my neglect. I also repent for not having bestowed that blazing prosperity, derived from sires and grand sires, on the high-souled Pandavas possessed of every accomplishment. The eldest brother of Gada foresaw the destruction of all the kings; Janarddana, however, regarded that destruction as highly beneficial. 1 So many Anikas of troops, belonging tome, have been destroyed. Alas, my heart is pierced with thousands of darts in consequence of all these results. Of wicked understanding as I am, now after the lapse of five and ten years, I am seeking to expiate my sins. Now at the fourth division of the day or sometimes at the eighth division, with the regularity of a vow, I eat a little food for simply conquering my thirst. Gandhari knows this. All my attendants are under the impression that I eat as usual. Through fear of Yudhishthira alone I concealed my acts, for if the eldest son of Pandu came to know of my vow, he would feel great pain. Clad in deer-skin, I lie down on the Earth, spreading a small quantity of Kusa grass, and pass the time in silent recitations. Gandhari of great fame passes her time in the observance of similar vows. Even thus do we both behave, we that have lost a century of gong none of whom even retreated from battle. I do not, however, grieve for those children of mine. They have all died in the observance of Kshatriya duties.' Having said these words, the old king then addressed Yudhishthira in particular and said, 'Blessed be thou, O son of the princess of Yadu's race. Listen now to what I say. Cherished by thee, O son, I have lived these years very happily. I have (with thy help) made large gifts and performed Sraddhas repeatedly. 2 I have, O son, to the best of my power, achieved merit largely. This Gandhari, though destitute of sons, has lived with great fortitude, looking all the while at me. They whom inflicted great wrongs on Draupadi and robbed thee of thy affluence,--those cruel wights--have all left the world, slain in battle agreeably to the practice of their order.
I have nothing to do for them, O delighter of the Kurus. Stain with their
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faces towards battle, they have attained to those regions which are for wielders of weapons. 1 I should now accomplish what is beneficial and meritorious for me as also for Gandhari. It behoveth thee, O great king, to grant me permission. Thou art the foremost of all righteous persons. Thou art always devoted to righteousness. The king is the preceptor of all creatures. It is for this that I say so. With thy permission, O hero, I shall retire into the woods, clad in rags and barks. O king, alone with this Gandhari, I shall live in the woods, always blessing thee. It is meet, O son, for the members of our race, to make over sovereignty, when old age comes, to children and lead the forest mode of life. Subsisting there on air alone, or abstaining from all food, I shall, with this wife of mine, O hero, practise severe austerities. Thou shalt be a sharer of these penances, O son, for thou art the king. Kings are sharers of both auspicious and inauspicious acts done in their kingdom.' 2
"Yudhishthira said, 'When thou, O king, art thus subject to grief, sovereignty does not please me at all. Fie on me that am of wicked understanding, devoted to the pleasures of rule, and utterly heedless of my true concerns. Alas, I, with all my brothers, was ignorant of thyself having so long been afflicted with grief, emaciated with fasts, abstaining from food, and lying on the bare ground. Alas, foolish that I am, I have been deceived by thee that hast deep intelligence, inasmuch as, having inspired me with confidence at first thou hast latterly undergone such grief. What need have I of kingdom or of articles of enjoyment, what need of sacrifices or of happiness, when thou, O king, hast undergone go much affliction? I regard my kingdom as a disease, and myself also as afflicted. Plunged though I am in sorrow, what, however, is the use of these words that I am addressing thee? Thou art our father, thou art our mother; thou art our foremost of superiors. Deprived of thy presence, how shall we live? O best of king, let Yuyutsu, the son of thy loins, be made king, or, indeed, anybody else whom thou mayst wish. I shall go into the woods. Do thou rule the kingdom. It behoveth thee not to burn me that am already burned by infamy. I am not the king. Thou art the king. I am dependent on thy will. How can I dare grant permission to thee that art my preceptor? O sinless one, I harbour no resentment in my heart on account of the wrongs done to us by Suyodhana. It was ordained that it should be so. Both ourselves and others were stupefied (by fate). We are thy children as Duryodhana and others were. My conviction is that Gandhari is as much my mother as Kunti. If thou, O king of kings, goest to the woods leaving me, I shall the, follow thee. I swear by my soul. This Earth, with her belt of seas, go full of wealth, will not be a source of joy to me when I am deprived of thy presence. All this belongs to thee. I gratify thee, bending my head. We are all dependent on thee, O king of kings. Let the fever of thy heart be dispelled. I think, O lord of Earth, that all this that has come upon thee is due to destiny. By good
p. 7
luck, I had thought, that waiting upon thee and executing thy commands obediently, I would rescue thee from the fever of thy heart.'
"Dhritarashtra said, 'O delighter of the Kurus, my mind is fixed, O son, on penances. O puissant one, it is meet for our race that I should retire into the woods. I have lived long under thy protection, O son, I have for many years been served by thee with reverence. I am now old. It behoveth thee, O king, to grant me permission (to take up my abode in the woods).'
"Vaisampayana continued, 'Having said these words unto king Yudhishthira, the just, king Dhritarashtra, the son of Amvika, trembling the while and with hands joined together, further said unto the high-souled Sanjaya and the great car-warrior Kripa, these words, 'I wish to solicit the king through you. My mind has become cheerless, my mouth has become dry, through the weakness of age and the exertion of speaking.' Having said so, that perpetuator of Kuru's race, viz., the, righteous-souled old king, blessed with prosperity, leaned on Gandhari and suddenly looked like one deprived of life. Beholding him thus seated like one deprived of consciousness, that slayer of hostile heroes, viz., the royal son of Kunti, became penetrated by a poignant grief.
"Yudhishthira said, 'Alas, he whose strength was equal to that of a hundred thousand elephants, alas, that king sitteth today, leaning on a woman. Alas! he by whom the iron image of Bhima on a former occasion wag reduced to fragments, leaneth today on a weak woman. Fie on me that am exceedingly unrighteous! Fie on my understanding! Fie on my knowledge of the scripture! Fie on me for whom this lord of Earth lieth today in a manner that is not becoming of him! I also shall fast even as my preceptor. Verily, I shall fast if this king and Gandhari of great fame abstain from food.'
"Vaisampayana continued, 'The Pandava king, conversant with every duty, using his own hand, then softly rubbed with cold water the breast and the face of the old monarch. At the touch of the king's hand which was auspicious and fragrant, and on which were jewels and medicinal herbs, Dhritarashtra regained his senses. 1
"Dhritarashtra said, 'Do thou again touch me, O son of Pandu, with thy hand, and do thou embrace me. O thou of eyes like lotus petals, I am restored to my senses through the auspicious touch of thy hand. O ruler of men, I desire to smell thy head. The clasp of thy arms is highly gratifying to me. This is the eighth division of the day and, therefore, the hour of taking my food. For not having taken my food, O child of Kuru's race, I am so weak as to be unable to move. In addressing my solicitations to thee, great hag been my exertion. Rendered cheerless by it, O son, I had fainted. O perpetuator of Kuru's race, I think that receiving the touch of thy hand, which resembles nectar in its vivifying effects I have been restored to my senses.'
"Vaisampayana said, 'Thus addressed, O Bharata, by the eldest brother
p. 8
of his father, the son of Kunti, from affection, gently touched every part of his body. Regaining his life-breaths, king Dhritarashtra embraced the son of Pandu with his arms and smelled his head. Vidura and others wept aloud in great grief. In consequence, however, of the poignancy of their sorrow, they said nothing to either the old king or the son of Pandu. Gandhari, conversant with every duty, bore her sorrow with fortitude, and loaded as her heart was, O king, said nothing. The other ladies, Kunti among them, became greatly afflicted. They wept, shedding copious tears, and sat surrounding the old king. Then 'Dhritarashtra, once more addressing Yudhishthira, said these words, Do thou, O king, grant me permission to practise penances. By speaking repeatedly, O son, my mind becomes weakened. It behoveth thee not, O son, to afflict me after this.' When that foremost one of Kuru's race was saying go unto Yudhishthira, a loud sound of wailing arose from all the warriors there present. Beholding his royal father of great splendour, emaciated and pale, reduced to a state unbecoming of him, worn out with fasts, and looking like a skeleton covered with skin, Dharma's son Yudhishthira shed tears of grief and once more said these words. 'O foremost of men, I do not desire life and the Earth. O scorcher of foes, I shall employ myself in doing what is agreeable to thee. If I deserve thy favour, if I am dear to thee, do thou eat something. I shall then know what to do.' Endued with great energy, Dhritarashtra then said to Yudhishthira,--'I wish, O son, to take some food, with thy permission.' When Dhritarashtra said these words to Yudhishthira, Satyavati's son Vyasa came there and said as follows.`
Footnotes
5:1 It will be remembered, Earth, unable to bear her load of population, prayed to the Grandsire for lightening that load. The Grandsire urged Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and brought about a lightening of Earth's load.5:2 Mahadana implies such gifts as elephants, boats, cars, horses, etc. Everybody does not accept these gifts, for their acceptance causes a Brahmana to fall away from his status.
6:1 Some of the Bengal texts read avimukham hatah for abhimukam hatah. The sense is the same.
6:2 The king gets a sixth share of the penances performed by the Rishis living under his protection. The demerit, again, of all evil deeds done within his realm is shared by the king, for such deeds become possible through absence of supervision by the king.
7:1 Formerly kings and noblemen wore jewels and medicinal herbs on their arms. The last were enclosed in drum-like capsules of gold, hermetically closed on both sides. It was believed that jewels and medicinal herbs are a great protection against many evils.
Book
15
Chapter 4
1
[vai]
yudhiṣṭhirasya nṛpater duryodhana pitus tathā
nāntaraṃ dadṛśū rājan puruṣāḥ praṇayaṃ prati
2 yadā tu kauravo rājā putraṃ sasmāra bāliśam
tadā bhīmaṃ hṛdā rājann apadhyāti sa pārthivaḥ
3 tathaiva bhīmaseno 'pi dhṛtarāṣṭraṃ janādhipam
nāmarṣayata rājendra
sadaivātuṣṭavad dhṛdā
4 aprakāśāny apriyāṇi cakārāsya vṛkodaraḥ
ājñāṃ pratyaharac cāpi kṛtakaiḥ puruṣaiḥ sadā
5 atha bhīmaḥ suhṛnmadhye bāhuśabdaṃ tathākarot
saṃśrave dhṛtarāṣṭrasya gāndhāryāś cāpy amarṣaṇaḥ
6 smṛtvā
duryodhanaṃ śatruṃ karṇa duḥśāsanāv api
provācātha susaṃrabdho bhīmaḥ sa paruṣaṃ vacaḥ
7 andhasya nṛpateḥ putrā mayā parighabāhunā
nītā lokam amuṃ sarve
nānāśastrātta jīvitāḥ
8 imau tau parighaprakhyau bhujau
mama durāsadau
yayor antaram āsādya dhārtarāṣṭrāḥ kṣayaṃ gatāḥ
9 tāv imau candanenāktau
vandanīyau ca me bhujau
yābhyāṃ duryodhano nītaḥ kṣayaṃ sasuta bāndhavaḥ
10 etāś cānyāś ca vividhāḥ śalya bhūtā janādhipaḥ
vṛkodarasya tā vācaḥ śrutvā nirvedam āgamat
11 sā ca buddhimatī devī kālaparyāya
vedinī
gāndhārī sarvadharmajñā tāny alīkāni śuśruve
12 tataḥ pañcadaśe
varṣe samatīte narādhipaḥ
rājā nirvedam āpede bhīma vāg bāṇapīḍitaḥ
13 nānvabudhyata tad rājā kuntīputro
yudhiṣṭhiraḥ
śvetāśvo vātha kuntī vā draupadī va yaśasvinī
14 mādrīputrau ca bhīmasya cittajñāv
anvamodatām
rājñas tu cittaṃ rakṣantau nocatuḥ kiṃ cid apriyam
15 tataḥ samānayām
āsa dhṛtarāṣṭraḥ suhṛjjanam
bāṣpasaṃdigdham atyartham idam āha vaco bhṛśam
SECTION IV
"Vyasa said, 'O mighty-armed Yudhishthira, do without any scruple what Dhritarashtra of Kuru's race hag said. This king is old. He has, again, been made sonless. I think he will not be able to bear his grief long. The highly blessed Gandhari, possessed of great wisdom and endued with kindly speech, bears with fortitude her excessive grief owing to the logs of her song. I also tell thee (what the old king says). Do thou obey my words. Let the old king have thy permission. Let him not die an inglorious death at home. Let this king follow the path of all royal sages of old. Verily, for all royal sages, retirement into the woods comes at last.'""Vaisampayana said, 'Thus addressed at that time by Vyasa of wonderful deeds, king Yudhishthira the just, possessed of mighty energy, said unto the great ascetic these words, 'Thy holy self is held by us in great reverence. Thou alone art our preceptor. Thou alone art the refuge of this our kingdom as also of our race. I am thy son. Thou, O holy one, art my father. Thou art our king, and thou art our preceptor. The son should, agreeably to every duty, be obedient to the commands of his sire.'
p. 9
"Vaisampayana continued, 'Thus addressed by the king. Vyasa, that foremost of poets, foremost of all persons conversant with the Vedas, endued with great energy once more said unto Yudhishthira these words, 'It is even so, O mighty-armed one. It is even as thou sayest, O Bharata. This king has reached old age. He is now in the last stage of life. Permitted both by me and thee, let this lord of Earth do what he proposes. Do not stand as an impediment in his way. Even this is the highest duty, O Yudhishthira, of royal sages. They should die either in battle or in the woods agreeably to the scriptures. Thy royal sire, Pandu, O king of kings, reverenced this old king as a disciple reverences his preceptor. (At that time) he adored the gods in many great sacrifices with profuse gifts consisting of hills of wealth and jewels, and ruled the Earth and protected his subjects wisely and well. Having obtained a large progeny and a swelling kingdom, he enjoyed great influence for thirteen years while you were in exile, and gave away much wealth. Thyself also, O chief of men, with thy servants, O sinless one, hast adored this king and the famous Gandhari with that ready obedience which. a disciple pays to his preceptor. Do thou grant permission to thy father. The time has come for him to attend to the practice of penances. He does not harbour, O Yudhishthira, even the slightest anger against any of you.'
"Vaisampayana continued, 'Having said these words, Vyasa soothed the old king. Yudhishthira then answered him, saying, 'So be it.' The great ascetic then left the palace for proceeding to the woods. After the holy Vyasa had gone away, the royal son of Pandu softly said these words unto his old father, bending himself in humility,--What the holy Vyasa has said, what is thy own purpose, what the great bowman Kripa has said, what Vidura has expressed, and what has been asked for by Yuyutsu and Sanjaya, I shall accomplish with speed. All these are worthy of my respect, for all of them are well-wishers of our race. This, however, O king, I beg of thee by bending my head. Do thou first eat and afterwards go to thy forest retreat.'"
Book
15
Chapter 5
1 [dhṛ]
viditaṃ bhavatām etad
yathāvṛttaḥ kuru kṣayaḥ
mamāparādhāt tat sarvam iti jñeyaṃ tu kauravāḥ
2 yo 'haṃ duṣṭamatiṃ mūḍhaṃ jñātīnāṃ bhayavardhanam
duryodhanaṃ kauravāṇām ādhipatye 'bhyaṣecayam
3 yac cāhaṃ vāsudevasya vākyaṃ nāśrauṣam arthavat
vadhyatāṃ sādhv ayaṃ pāpaḥ sāmātya iti durmatiḥ
4 putrasnehābhibhūtaś ca hitamukto
manīṣibhiḥ
vidureṇātha bhīṣmeṇa droṇena ca kṛpeṇa ca
5 pade pade bhagavatā vyāsena ca
mahātmanā
saṃjayenātha gāndhāryā
tad idaṃ tapyate 'dya mām
6 yac cāhaṃ pāṇḍuputreṇa guṇavatsu mahātmasu
na dattavāñ śriyaṃ dīptāṃ pitṛpaitāmahīm imām
7 vināśaṃ paśyamāno hi sarvarājñāṃ gadāgrajaḥ
etac chreyaḥ sa paramam amanyata
janārdanaḥ
8 so 'ham etāny alīkāni nivṛttāny ātmanaḥ sadā
hṛdaye śalya bhūtāni
dhārayāmi sahasraśaḥ
9 viśeṣatas tu dahyāmi varṣaṃ pañcadaśaṃ hi vai
asya pāpasya śuddhy arthaṃ niyato 'smi sudurmatiḥ
10 caturthe niyate kāle kadā cid
api cāṣṭame
tṛṣṇā vinayanaṃ bhuñje gāndhārī veda tan mama
11 karoty āhāram iti māṃ sarvaḥ parijanaḥ sadā
yudhiṣṭhira bhayād vetti bhṛśaṃ tapyati pāṇḍavaḥ
12 bhūmau śaye japyaparo darbheṣv ajina saṃvṛtaḥ
niyamavyapadeśena gāndhārī ca yaśasvinī
13 hataṃ putraśataṃ śūraṃ saṃgrāmeṣv apalāyinam
nānutapyāmi tac cāhaṃ kṣatradharmaṃ hi taṃ viduḥ
ity uktvā dharmarājānam abhyabhāṣata kauravaḥ
14 bhadraṃ te yādavī
mātar vākyaṃ cedaṃ nibodha me
sukham asmy uṣitaḥ putra tvayā suparipālitaḥ
15 mahādānāni dattāni śrāddhāni ca punaḥ punaḥ
prakṛṣṭaṃ me vayaḥ putra puṇyaṃ cīrṇaṃ yathābalam
gāndhārī hataputreyaṃ dhairyeṇodīkṣate ca mām
16 draupadyā hy apakartāras tava
caiśvaryahāriṇaḥ
samatītā nṛśaṃsās te dharmeṇa nihatā yudhi
17 na teṣu
pratikartavyaṃ paśyāmi kurunandana
sarve śastrajitāṁl lokān gatās te 'bhimukhaṃ hatāḥ
18 ātmanas tu hitaṃ mukhyaṃ pratikartavyam adya me
gāndhāryāś caiva rājendra tadanujñātum arhasi
19 tvaṃ hi dharmabhṛtāṃ śreṣṭhaḥ satataṃ dharmavatsalaḥ
rājā guruḥ prāṇabhṛtāṃ tasmād etad bravīmy aham
20 anujñātas tvayā vīra saṃśrayeyaṃ vanāny aham
cīravalkala bhṛd rājan gāndhāryā
sahito 'nayā
tavāśiṣaḥ prayuñjāno
bhaviṣyāmi vanecaraḥ
21 ucitaṃ naḥ kule tāta sarveṣāṃ bharatarṣabha
putreṣv aiśvaryam ādhāya vayaso 'nte
vanaṃ nṛpa
22 tatrāhaṃ vāyubhakṣo vā nirāhāro 'pi vā vasan
patnyā sahānayā vīra cariṣyāmi tapaḥ param
23 tvaṃ cāpi
phalabhāk tāta tapasaḥ pārthivo hy asi
phalabhājo hi rājānaḥ kalyāṇasyetarasya vā
SECTION V
"Vaisampayana said, 'Having received the king's permission, king Dhritarashtra of great energy then proceeded to his own palace, followed by Gandhari. With weakened strength and slow motion, that king of great intelligence walked with difficulty, like the leader, worn out with age, of an elephantine herd. He was followed by Vidura of great learning, and his charioteer Sanjaya, as also that mighty bowman Kripa, the son of Saradwata. Entering his mansion, O king, he went through the morning rites and after gratifying many foremost of Brahmanas he took some food. Gandhari conversant with every duty, as also Kunti of great intelligence, worshipped with offers of various articles by their daughters-in-law, then took somep. 10
food, O Bharata. After Dhritarashtra had eaten, and Vidura also and others had done the same, the Pandavas, having finished their meals, approached and sat around the old king. Then the son of Amvika, O monarch, addressing Kunti's son who was seated near him and touching his back with his hand, said, 'Thou shouldst always, O delighter of the Kurus, act without heedlessness as regards everything connected with thy kingdom consisting of eight limbs, O foremost of rulers, and in which the claims of righteousness should ever be kept foremost. 1 Thou art possessed, O son of Kunti, of intelligence and learning. Listen to me, O king, as I tell thee what the means are by which, O son of Pandu, the kingdom is capable of being righteously protected. Thou shouldst always, O Yudhishthira, honour those persons that are old in learning. Thou shouldst listen to what they would say, and act accordingly without any scruple. Rising at dawn, O king, worship them with due rites, and when the time comes for action, thou shouldst consult them about thy (intended) acts. When, led by the desire of knowing what would be beneficial to thee in respect of thy measures, thou honourest them; they will, O son, always declare what is for thy good, O Bharata. Thou shouldst always keep thy senses, as thou keepest thy horses. They will then prove beneficial to thee, like wealth that is not wasted. Thou shouldst employ only such ministers as have passed the tests of honesty, (i.e., as are possessed of loyalty, disinterestedness, continence, and courage), as are hereditary officers of state, possessed of pure conduct, self-restrained, clever in the discharge of business, and endued with righteous conduct. Thou shouldst always collect information through spies in diverse disguises, whose faithfulness have been tasted, who are natives of thy kingdom, and who should not be known to thy foes. Thy citadel should be properly protected with strong walls and arched gates. On every side the walls, with watch-towers on them standing close to one another, should be such as to admit of six persons walking side by side on their top. 2 The gates should all be large and sufficiently strong. Kept in proper places those gates should be carefully guarded. Let thy purposes be accomplished through men whose families and conduct are well known. Thou shouldst always protect thy person also with care, in matters connected with thy food, O Bharata, as also in the hours of sport and eating and in matters connected with the garlands thou wearest and the beds thou liest upon. The ladies of thy household should be properly protected, looked over by aged and trusted servitors, of good behaviour, well-born, and possessed of learning, O Yudhishthira. Thou shouldst make ministers of Brahmanas possessed of learning, endued with humility, well-born, conversant with religion and wealth, and adorned with simplicity of behaviour. Thou shouldst hold consultations with them. Thou shouldst not, however, admit many persons into thy consultations. On particular occasions thou mayst consult with the whole of thy council or with a portion of it. Entering a chamber or spot that is well protected (from intruders) thou shouldst hold thy consultation. Thou mayst hold thy consultation
p. 11
in a forest that is divested of grass. Thou shouldst never consult at night time. 1 Apes and birds and other animals that can imitate human beings should all be excluded from the council chamber, as also idiots and lame and palsied individuals. I think that the evils that flow from the divulgence of the counsels of kings are such that they cannot be remedied. Thou shouldst repeatedly refer, in the midst of thy counsellors, to the evils that arise from the divulgence of counsels, O chastiser of foes, and to the merits that flow from counsels properly kept. Thou shouldst, O Yudhishthira, act in such a manner as to ascertain the merits and faults of the inhabitants of thy city and the provinces. Let thy laws, O king, be always administered by trusted judges placed in charge thereof, who should also be contented and of good behaviour. Their acts should also be ascertained by thee through spies. Let thy judicial officers, O Yudhishthira, inflict punishments, according to the law, on offenders after careful ascertainment of the gravity of the offences. They that are disposed to take bribes, they that are the violators of the chastity of other people's wives, they that inflict heavy punishments, they that are utterers of false speeches, they that are revilers, they that are stained by cupidity, they that are murderers, they that are doers of rash deeds, they that are disturbers of assemblies and the sports of others, and they that bring about a confusion of castes, should, agreeably to considerations of time and place, be punished with either fines or death. 2 In the morning thou shouldst see those that are employed in making thy disbursements. After that thou shouldst look to thy toilet and then to thy food. Thou shouldst next supervise thy forces, gladdening them on every occasion. Thy evenings should be set apart for envoys and spies. The latter end of the night should be devoted by thee to settle what acts should be done by thee in the day. Mid-nights and mid-days should be devoted to thy amusements and sports. At all times, however thou shouldst think of the means for accomplishing thy purposes. At the proper time, adorning thy person, thou shouldst sit prepared to make gifts in profusion. The turns for different acts, O son, ceaselessly revolve like wheels. Thou shouldst always exert thyself to fill thy treasuries of various kinds by lawful means. Thou shouldst avoid all unlawful means towards that end. Ascertaining through thy spies who thy foes are that are bent on finding out thy laches, thou shouldst, through trusted agents, cause them to be destroyed from a distance. Examining their conduct, thou shouldst O perpetuator of Kuru's race, appoint thy servants. Thou shouldst cause all thy acts to be accomplished through thy servitors: whether they are appointed for those acts or not. The commandant of thy forces should be of firm conduct, courageous, capable of bearing hardships, loyal, and devoted to thy good. Artisans and mechanics, O son of Pandu, dwelling in thy provinces, should always do thy acts like kine
p. 12
and asses. 1 Thou shouldst always, O Yudhishthira, be careful to ascertain thy own laches as also those of thy foes. The laches also of thy own men as also of the men of thy foes should equally be ascertained. Those men of thy kingdom, that are well skilled in their respective vocations, and are devoted to thy good, should be favoured by thee with adequate means of support. A wise king, O ruler of men, should always see that the accomplishments of his accomplished subjects might be kept up. They would then be firmly devoted to thee, seeing that they did not fall away from their skill.'"
Footnotes
10:1 The eight limbs of a kingdom are the law, the judge, the assessors, the scribe, the astrologer, gold, fire, and water.10:2 Atta is explained by Nilakantha as the space kept for the soldiers to tread upon.
11:1 Grass may conceal the spies of foes. The darkness of night also may do the same.
11:2 Adanaruchi is a very civil way of indicating corrupt officials and thieves. Inflictors of severe punishments were looked upon as tyrants deserving of being put down. Heavy fines were at one time interdicted in England. Sahasapriya is a doer of rash deeds, such as culpable homicide not amounting to murder, to adopt the terminology of the Indian Penal Code.
12:1 i.e., content to work on receiving their food only. Their wages should not be higher that' what is needed to feed them.
Book
15
Chapter 6
1 [y]
na māṃ prīṇayate rājyaṃ tvayy evaṃ duḥkhite nṛpa
dhin mām astu sudurbuddhiṃ rājyasaktaṃ pramādinam
2 yo 'haṃ bhavantaṃ duḥkhārtam upavāsakṛśaṃ nṛpa
yatāhāraṃ kṣitiśayaṃ nāvindaṃ bhrātṛbhiḥ saha
3 aho 'smi vañcito mūḍho bhavatā gūḍhabuddhinā
viśvāsayitvā pūrvaṃ māṃ yad idaṃ duḥkham aśnuthāḥ
4 kiṃ me rājyena
bhogair vā kiṃ yajñaiḥ kiṃ sukhena vā
yasya me tvaṃ mahīpāla duḥkhāny etāny avāptavān
5 pīḍitaṃ cāpi jānāmi rājyam ātmānam eva ca
anena vacasā tubhyaṃ duḥkhitasya janeśvara
6 bhavān pitā bhavān mātā bhavān
naḥ paramo guruḥ
bhavatā viprahīṇā hi kva nu
tiṣṭhāmahe vayam
7 auraso bhavataḥ putro yuyutsur nṛpasattama
astu rājā mahārāja yaṃ cānyaṃ manyate bhavān
8 ahaṃ vanaṃ gamiṣyāmi bhavān rājyaṃ praśāstv idam
na mām ayaśasā dagdhaṃ bhūyas tvaṃ dagdhum arhasi
9 nāhaṃ rājā bhavān rājā bhavatā paravān aham
kathaṃ guruṃ tvāṃ dharmajñam anujñātum ihotsahe
10 na manyur hṛdi naḥ kaś cid duryodhanakṛte 'nagha
bhavitavyaṃ tathā tad dhi vayaṃ te caiva mohitāḥ
11 vayaṃ hi putrā
bhavato yathā duryodhanādayaḥ
gāndhārī caiva kuntī ca nirveśeṣe mate mama
12 sa māṃ tvaṃ yadi rājendra parityajya gamiṣyasi
pṛṣṭhatas tvānuyāsyāmi
satyenātmānam ālabhe
13 iyaṃ hi vasusaṃpūrṇā mahī sāgaramekhalā
bhavatā viprahīṇasya na me prītikarī
bhavet
14 bhavadīyam idaṃ sarvaṃ śirasā tvāṃ prasādaye
tvadadhīnāḥ sma rājendra vyetu
te mānaso jvaraḥ
15 bhavitavyam anuprāptaṃ manye tvāṃ taj janādhipa
diṣṭyā śuśrūṣamāṇas tvāṃ mokṣyāmi manaso jvaram
16 [dhṛ]
tāpasye me manas tāta vartate kurunandana
ucitaṃ hi kule 'smākam araṇyagamanaṃ prabho
17 ciram asmy uṣitaḥ putra ciraṃ śuśrūṣitas tvayā
vṛddhaṃ mām abhyanujñātuṃ tvam arhasi janādhipa
18 [vai]
ity uktvā dharmarājānaṃ vepamānaḥ kṛtāñjalim
uvāca vacanaṃ rājā dhṛtarāṣṭro 'mbikā sutaḥ
19 saṃjayaṃ ca mahāmātraṃ kṛpaṃ cāpi
mahāratham
anunetum ihecchāmi bhavadbhiḥ pṛthivīpatim
20 glāyate me mano hīdaṃ mukhaṃ ca pariśuṣyati
vayasā ca prakṛṣṭena vāg vyāyāmena
caiva hi
21 ity uktvā sa tu dharmātmā vṛddho rājā kurūdvahaḥ
gāndhārīṃ śiśriye dhīmān
sahasaiva gatāsuvat
22 taṃ tu dṛṣṭvā tathāsīnaṃ niśceṣṭaṃ kuru
pārthivam
ārtiṃ rājā yayau tūrṇaṃ kaunteyaḥ paravīrahā
23 [y]
yasya nāgasahasreṇa daśa saṃkhyena vai balam
so 'yaṃ nārīm upāśritya śete rājā
gatāsuvat
24 āyasī pratimā yena bhīmasenasya vai
purā
cūrṇīkṛtā balavatā
sabalārthī śritaḥ striyam
25 dhig astu mām adharmajñaṃ dhig buddhiṃ dhik ca me śrutam
yatkṛte pṛthivīpālaḥ śete 'yam atathocitaḥ
26 aham apy upavatsyāmi yathaivāyaṃ gurur mama
yadi rājā na bhuṅkte 'yaṃ gāndhārī ca yaśasvinī
27 [vai]
tato 'sya pāṇinā rājā jalaśītena
pāṇḍavaḥ
uro mukhaṃ ca śanakaiḥ paryamārjata dharmavit
28 tena ratnauṣadhimatā puṇyenaca sugandhinā
pāṇisparśena rājñas tu rājā saṃjñām avāpa ha
SECTION VI
"Dhritarashtra said, Thou shouldst always ascertain the Mandalas that belong to thee, to thy foes, to neutrals, and to those that are disposed equally towards thee and thy foes, O Bharata. 2 The Mandalas also of the four kinds of foes, of these called Atatayins, and of allies, and the allies of foes, should be distinguished by thee, O crusher of foes. 3 The ministers of state, the people of the provinces, the garrisons of forts, and the forces, O foremost one of Kuru's race, may or may not be tampered with. (Thou shouldst, therefore, behave in such a manner that these may not be tampered with by thy foes). The twelve (enumerated above), O son of Kunti, constitute the principal concerns of kings. These twelve, as also sixty, having Ministers for their foremost, should be looked after by the king. 4 Professors conversant with the science of politics call these by the name of Mandala. Understand, O Yudhishthira, that the six incidents (of peace, war, march, halt, sowing dissensions, and conciliation) depend upon these. Growth and diminution should also be understood, as also the condition of being stationary. The attributes of the sixfold incidents, O thou of mighty arms, as resting on the two and seventy (already enumerated), should also be carefully understood. When one's own side has become strong and the side of the foe his become weak, it is then, O son of Kunti, that the king should war against the foe and strive to willp. 13
victory. When the enemy is strong and one's own side is weak, then the weak king, if possessed of intelligence, should seek to make peace with the enemy. The king should collect a large store of articles (for his commissariat). When able to march out, he should on no account make a delay, O Bharata. Besides, he should on that occasion set his men to offices for which they are fit, without being moved by any other consideration. (When obliged to yield a portion of his territories) he should give his foe only such land as does not produce crops in abundance. (When obliged to give wealth), he should give gold containing much base metal. (When obliged to give a portion of his forces), he should give such men as are not noted for strength. One that is skilled in treaties should, when taking land or gold or men from the foe, take what is possessed of attributes the reverse of this. 1 In making treaties of peace, the son of the (defeated) king, should be demanded as a hostage, O chief of the Bharatas. A contrary course of conduct would not be beneficial, O son. If a calamity comes over the king, he should, with knowledge of means-and counsels, strive to emancipate himself from it. 2 The king, O foremost of monarchs, should maintain the cheerless and the destitute (such as the blind, the deaf and dumb, and the diseased) among his people. Himself protecting his own kingdom, the king, possessed of great might, should direct all his efforts, either one after another or simultaneously, against his foes. He should afflict and obstruct them and seek to drain their treasury. The king that desires his own growth should never injure the subordinate chieftains that are under his sway. O son of Kunti, thou shouldst never seek to war with that king who desires to conquer the whole Earth. Thou shouldst seek to gain advantages by producing, with the aid of thy ministers, dissensions among his aristocracy and subordinate chieftains. A powerful king should never seek to exterminate weak kings, for these do good to the world by cherishing the good and punishing the wicked. O foremost of kings, thou shouldst live, adopting the behaviour of the cane. 3 If a strong king advances against a weak one, the latter should make him desist, by adopting conciliation and other modes. If unable to stop the invader in this way, then he, as also those that are disposed to do him good, should fall upon the foe for battling with him. Indeed, with his ministers and treasury and citizens, he should thus adopt force against the invader. If battling with the foe becomes hopeless, then he should fall, sacrificing his resources one after another. Casting off his life in this way, he will attain to liberation from all sorrow.'"
Footnotes
12:2 The word Mandala has been explained below in verse 5. The distinction between Udasinas and Madhyasthas, as explained by Nilakantha, is that the former are neutrals, while the latter are those who cherish equal sentiments towards both the parties.12:3 The four kinds of foes, as explained by the commentator, are (1) foes proper, (2) allies of foes, (3) those that wish victory to both sides, and (4) those that wish defeat to both sides. As regards Atatayins, they are six, viz., (1) he that sets fire to one's house, (2) he that mixes poison with one's food, (3) he that advances, weapon in hand, with hostile intent, (4) he that robs one of one's wealth, (5) he that invades one's fields, and (6) he that steals one's wife.
12:4 The sixty are thus made up. Eight consisting of agriculture and the rest; twenty-eight consisting of forces and the rest; fourteen consisting of atheists and the rest and eighteen consisting of counsels and the rest.
13:1 i.e., land that is fertile, gold that is pure, and men that are strong.
13:2 The wards Kasyanchidapadi should be construed with what follows.
13:3 The cane yields when pressure is directed towards it. In the Santi Parva occurs the detailed conversation between the Ocean and the Rivers. The former enquired why, when the Rivers washed down the largest trees, they could not wash into the Ocean a single cane. The answer was that the cane was yielding; the trees were not so.
Book
15
Chapter 7
1 [dhṛ]
spṛśa māṃ pāṇinā bhūyaḥ pariṣvaja ca pāṇḍava
jīvāmīva hi saṃsparśāt tava
rājīvalocana
2 mūrdhānaṃ ca tavāghrātum icchāmi manujādhipa
pāṇibhyāṃ ca parispraṣṭuṃ prāṇā hi na jahur mama
3 aṣṭamo hy adya
kālo 'yam āhārasya kṛtasya me
yenāhaṃ kuruśārdūla na
śaknomi viceṣṭitum
4 vyāyāmaś cāyam atyarthaṃ kṛtas tvām abhiyācatā
tato glāna manās tāta naṣṭasaṃjña ivābhavam
5 tavāmṛta samasparśaṃ hastasparśam imaṃ vibho
labdhvā saṃjīvito 'smīti manye
kurukulodvaha
6 [vai]
evam uktas tu kaunteyaḥ pitrā jyeṣṭhena bhārata
pasparśa sarvagātreṣu sauhārdāt taṃ śanais tadā
7 upalabhya tatha prāṇān dhṛtarāṣṭro mahīpatiḥ
bāhubhyāṃ saṃpariṣvajya mūrdhny ājighrata pāṇḍavam
8 vidurādayaś ca te sarve rurudur
duḥkhitā bhṛśam
atiduḥkhāc ca rājānaṃ nocuḥ kiṃ cana pāṇḍavāḥ
9 gāndhārī tv eva dharmajñā
manasodvahatī bhṛśam
duḥkhāny avārayad rājan
maivam ity eva cābravīt
10 itarās tu striyaḥ sarvāḥ kuntyā saha suduḥkhitāḥ
netrair āgatavikleśaiḥ parivārya
sthitābhavan
11 athābravīt punar vākyaṃ dhṛtarāṣṭro yudhiṣṭhiram
anujānīhi māṃ rājaṃs tāpasye bharatarṣabha
12 glāyate me manas tāta bhūyo bhūyaḥ prajalpataḥ
na mām ataḥ paraṃ putra parikleṣṭum ihārhasi
13 tasmiṃs tu
kauravendre taṃ tathā bruvati pāṇḍavam
sarveṣām avarodhānām ārtanādo mahān
abhūt
14 dṛṣṭvā kṛśaṃ vivarṇaṃ ca rājānam
atathocitam
upavāsapariśrāntaṃ tvag asthi
parivāritam
15 dharmaputraḥ sa pitaraṃ pariṣvajya mahābhujaḥ
śokajaṃ bāṣpam utsṛjya punar vacanam abravīt
16 na kāmaye naraśreṣṭha jīvitaṃ pṛthivīṃ tathā
yathā tava priyaṃ rājaṃś cikīrṣāmi paraṃtapa
17 yadi tv aham anugrāhyo bhavato dayito
'pi vā
kriyatāṃ tāvad āhāras tato
vetsyāmahe vayam
18 tato 'bravīn mahātejā dharmaputraṃ sa pārthivaḥ
anujñātas tvayā putra bhuñjīyām iti kāmaye
19 iti bruvati rājendre dhṛtarāṣṭre yudhiṣṭhiram
ṛṣiḥ satyavatī putro vyāso 'bhyetya
vaco 'bravīt
SECTION VII
"Dhritarashtra said, 'O best of kings, thou shouldst also reflect properly on war and peace. Each is of two kinds. The means are various, and the circumstances also, under which war or peace may be made, are various, O Yudhishthira. 1 O thou of Kuru's race, thou shouldst, with coolness, reflect on the two (viz., thy strength and weakness) with regard to thyself. Thou shouldst not suddenly march against a foe that is possessed of contented and healthy soldiers, and that is endued with intelligence. On the other hand, thou shouldst think carefully of the means of vanquishing him. 2 Thou shouldst march against a foe that is not provided with contented and healthy combatants. When everything is favourable, the foe may be beaten. After that, however, the victor should retire (and stay in a strong position). He should next cause the foe to be plunged into various calamities, and sow dissensions among his allies. He should afflict the foe and inspire terror in his heart, and attacking him weaken his forces. The king, conversant with the scriptures that marches against a foe, should think of the three kinds of strength, and, indeed, reflect on his own strength and of his foe. 3 Only that king, O Bharata, who is endued with alacrity, discipline, and strength of counsels, should march against a foe. When his position is otherwise, he should avoid defensive operations. 4 The king should provide himself with power of wealth, power of allies, power of foresters, power of paid soldiery, and power of the mechanical and trading classes, O puissant one. 5 Among all these, power of allies and power of wealth are superior to the rest. The power of classes and that of the standing army are equal. The power of spies is regarded by the king as equal in efficacy to either of the above, on many occasions, when the time comes for applying each. Calamity, O king, as it overtakes rulers should be regarded as of many forms. Listen, O thou of Kuru's race, as to what those diverge forms are. Verily of various kinds are calamities, O son of Pandu. Thou shouldst always count them, distinguishing their forms, O king, and strive to meet them by applying the well-known ways of conciliation and the rest (without concealing them through idleness). The king should, whenp. 15
equipt with a good force, march (out against a foe), O scorcher of enemies. He should attend also to the considerations of time and place, while preparing to march, as also to the forces he has collected and his own merits (in other respects). That king who is attentive to his own growth and advancement should not march unless equipt with cheerful and healthy warriors. When strong, O son of Pandu, he may march in even an unfavourable season. The king should make a river having quivers for its stones, steeds and cars for its current, and standards for the trees that cover its banks, and which is miry with foot-soldiers and elephants. Even such a river should the king apply for the destruction of his foe. Agreeably to the science known to Usanas, arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for fighting the enemy. 1 Knowing everything about the enemy's strength through spies, and examining his own strength himself the king should commence war either within his own territories or within those of his foe. 2 The king should always gratify his army, and hurl all his strongest warriors (against the enemy). First ascertaining the state of his kingdom, he should apply conciliation or the other well-known means. By all means, O king, should the body be protected. One should do that which is highly beneficial for one both here and hereafter. The king, O monarch, by behaving duly according to these ways, attains to Heaven hereafter, after ruling his subjects righteously in this world. O foremost one of Kuru's race, it is even thus that thou shouldst always seek the good of thy subjects for attaining to both the worlds. 3 Thou hast been instructed in all duties by Bhishma, by Krishna, and by Vidura, I should also, O best of kings, from the affection I bear thee, give thee these instructions. O giver of profuse presents in sacrifices, thou shouldst do all this duly. Thou shalt, by conducting thyself in this way, become dear to thy subjects and attain to felicity in Heaven. That king who adores the deities in a hundred horse-sacrifices, and he who rules his subjects righteously, acquire merit that is equal.'"
Footnotes
14:1 War and peace are each of two kinds, i.e., war with a strong foe and that with a weak foe: peace with a strong foe and that with a weak foe. The Bengal texts wrongly read dividhopayam or vividhopayam.14:2 I expand this verse a little, following the commentator.
14:3 Strength is of three kinds, as explained in the next verse.
14:4 Utsaha is readiness or alacrity, of the forces to attack the foe: prabhusakti is the complete mastery of the king over his forces, i.e., through discipline. By strength of counsels, in this connection, is meant well-formed plans of attack and defence.
14:5 Maulam is explained as the strength of money. In modern warfare also, money is called 'the sinews of war'. Atavivala or the force consisting of foresters, was, perhaps, the body of Irregulars that supported a regular army of combatants. Bhritavala implies the regular army, drawing pay from the state at all times. In India, standing armies have existed from remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics, and engineers, who looked after the roads and the transport, as also of traders who supplied the army with provision.
Book
15
Chapter 8
1 [vyāsa]
yudhiṣṭhira mahābāho yad
āha kurunandanaḥ
dhṛtarāṣṭro mahātmā tvāṃ tat kuruṣvāvvicārayan
2 ayaṃ hi vṛddho nṛpatir hataputro viśeṣataḥ
nedaṃ kṛcchraṃ cirataraṃ sahed iti matir
mama
3 gāndhārī ca mahābhāgā prājñā
karuṇavedinī
putraśokaṃ mahārāja dhairyeṇodvahate bhṛśam
4 ahām apy etad eva tvāṃ bravīmi kuru me vacaḥ
ajujñāṃ labhatāṃ rājā mā vṛtheha mariṣyati
5 rājarṣīṇāṃ purāṇānām anuyātu gatiṃ nṛpaḥ
rājarṣīṇāṃ hi sarveṣām ante vanam
upāśrayaḥ
6 [vai]
ity uktaḥ sa tadā rājā
vyāsenādbhuta karmaṇā
pratyuvāca mahātejā dharmarājo yudhiṣṭhiraḥ
7 bhagavān eva no mānyo bhagavān
eva no guruḥ
bhagavān asya rājyasya kulasya ca parāyaṇam
8 ahaṃ tu putro bhagavān pitā rājā guruś ca me
nideśavartī ca pituḥ putro bhavati dharmataḥ
9 ity uktaḥ sa tu taṃ prāha vyāso dharmabhṛtāṃ varaḥ
yudhiṣṭhiraṃ mahātejāḥ punar eva viśāṃ pate
10 evam etan mahābāho yathā vadasi
bhārata
rājāyaṃ vṛddhatāṃ prāptaḥ pramāṇe parame sthitaḥ
11 so 'yaṃ mayābhyanujñātas
tvayā ca pṛthivīpate
karotu svam abhiprāya māsya vighnakaro bhava
12 eṣa eva paro dharmo
rājarṣīṇāṃ yudhiṣṭhira
samare vā bhaven mṛtyur vane vā
vidhipūrvakam
13 pitrā tu tava rājendra pāṇḍunā pṛthivīkṣitā
śiṣyabhūtena rājāyaṃ guruvat paryupāsitaḥ
14 kratubhir dakṣiṇāvadbhir annaparvata śobhitaiḥ
mahadbhir iṣṭaṃ bhogaś ca bhuktāś putraś ca pālitāḥ
15 putra saṃsthaṃ ca vipulaṃ rājyaṃ viproṣite tvayi
trayodaśa samā bhuktaṃ dattaṃ ca vividhaṃ vasu
16 tvayā cāyaṃ naravyāghra guruśuśrūṣayā nṛpaḥ
ārādhitaḥ sabhṛtyena gāndhārī ca yaśasvinī
17 anujānīhi pitaraṃ samayo 'sya tapo vidhau
na manyur vidyate cāsya susūkṣmo 'pi yudhiṣṭhira
18 etāvad uktvā vacanam anujñāpya ca
pārthivam
tathāstv iti ca tenoktaḥ kaunteyena
yayau vanam
19 gate bhagavati vyāse rājā pāṇḍusutas tataḥ
provāca pitaraṃ vṛddhaṃ mandaṃ mandam ivānataḥ
20 yad āha bhagavān vyāso yac cāpi
bhavato matam
yad āha ca maheṣvāsaḥ kṛpo vidura eva ca
21 yuyutsuḥ saṃjayaś caiva tat kartāsmy aham añjasā
sarve hy ete 'numānyā me kulasyāsya hitaiṣiṇaḥ
22 idaṃ tu yāce nṛpate tvām ahaṃ śirasā nataḥ
kriyatāṃ tāvad āhāras tato
gacchāśramaṃ prati
SECTION VIII
"Yudhishthira said, 'O lord of Earth, I shall do as thou biddest me. O foremost of kings, I should be further instructed by thee. Bhishma hasp. 16
ascended to Heaven. The slayer of Madhu has departed (for Dwaraka). Vidura and Sanjaya also will accompany thee to the forest. Who else, therefore, than thee will teach me? Those instructions which thou imparted today, desirous of doing good to me, I shall certainly follow, O lord of Earth. Be thou assured of this, O king.'
"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just, of great intelligence, the royal sage, Dhritarashtra, O chief of the Bharatas, wished to obtain the king's permission (about his retirement to the forest). And he said, 'Cease, O son, great has been my toil.' Having said these words, the old king entered the apartments of Gandhari. Unto that husband of hers who resembled a second Lord of all creatures, while resting on a seat, Gandhari of righteous conduct, conversant with the opportuneness of everything, said these words, the hour being suited to them,--'Thou hast obtained the permission of that great Rishi, viz., Vyasa himself. When, however, wilt thou go to the forest, with the permission of Yudhishthira?'
"Dhritarashtra said, 'O Gandhari, I have received the permission of my high-souled sire. With the permission of Yudhishthira (next obtained), I shall soon retire into the woods. I desire, however, to give away some wealth capable of following the status of Preta, in respect of all those sons of mine who were addicted to calamitous dice. Verily, I desire to make those gifts, inviting all the people to my mansion.' 1
"Vaisampayana continued, 'Having said so (to Gandhari), Dhritarashtra sent for Yudhishthira. The latter, at his uncle's command, brought all the articles necessary. Many Brahmanas residing in Kuru-jangala, and many Kshatriyas, many Vaisyas, and many Sudras also, came to Dhritarashtra's mansion, with gratified hearts. The old king, coming out of the inner apartments, beheld them all, as also his subjects assembled together. Beholding all those assembled citizens and inhabitants of the provinces, and his well-wishers also thus gathered together, and the large number of Brahmanas arrived from diverge realms, king Dhritarashtra of great intelligence, O monarch, said these words,--'Ye all and the Kurus have lived together for many long years, well-wishers of each other, and each employed in doing good to the other. What I shall now say in view of the opportunity that has come, should be accomplished by you all even as disciples accomplish the biddings of their preceptors. I have set my heart upon retiring into the woods, along with Gandhari as my companion. Vyasa has approved of this, as also the son of Kunti. Let me have your permission too. Do not hesitate in this. That goodwill, which has always existed between you and us, is not to be seen, I believe, in other realms between the rulers and the ruled. I am worn out with this load of years on my head. I am destitute of children. Ye sinless ones, I am emaciated with fasts, along with Gandhari. The kingdom having passed
p. 17
to Yudhishthira, I have enjoyed great happiness. Ye foremost of men, I think that happiness has been greater than what I could expect from Duryodhana's sovereignty. What other refuge can I have, old as I am and destitute of children, save the woods? Ye highly blessed ones, it behoves you to grant me the permission I seek. Hearing these words of his, all these residents of Kurujangala, uttered loud lamentations, O best of the Bharatas, with voices choked with tears. Desirous of telling those grief-stricken people something more, Dhritarashtra of great energy, once more addressed them and said as follows.'"
Footnotes
15:1 A sakata array was an array after the form of a car. It is described in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a circular array with angular projections. It is the same with what is now called the starry with angular projections. It is the same what is now called the starry array, many modern forts being constructed on this plan. The Vajra is a wedge-like array. It penetrates into the enemy's divisions like a wedge and goes out, routing the foe. It is otherwise called suchivyuha.15:2 i.e., meet the foe whether within his own kingdom or invade the foe's realm and thus oblige the foe to fall back for resisting him there.
15:3 i.e., for obtaining fame here and felicity hereafter.
16:1 Those who die become at first what is called Preta. They remain so for one year, till the Sapindikarana Sraddha is performed. They then become united with the Pitris. The gifts made in the first Sraddha as also in the monthly ones, have the virtue of rescuing the Preta or bringing him an accession of merit. The gifts in annual Sraddhas also have the same efficacy.
Book
15
Chapter 9
1
[vai]
tato rājñābhyanujñāto dhṛtarāṣṭraḥ pratāpavān
yayau svabhavanaṃ rājā
gāndhāryānugatas tadā
2 mandaprāṇagatir dhīmān kṛcchrād iva samuddharan
padātiḥ sa mahīpālo jīrṇo gajapatir yathā
3 tam anvagacchad viduro vidvān
sūtaś ca saṃjayaḥ
sa cāpi parameṣvāsaḥ kṛpaḥ śāradvatas tathā
4 sa praviśya gṛhaṃ rājā kṛtapūrvāhṇika kriyaḥ
tarpayitvā dvijaśreṣṭhān āhāram akarot tadā
5 gāndhārī caiva dharmajñā kuntyā
saha manasvinī
vadhūbhir upacāreṇa pūjitābhuṅkta bhārata
6 kṛtāhāraṃ kṛtāhārāḥ sarve te vidurādayaḥ
pāṇḍavāś ca kuruśreṣṭham upātiṣṭhanta taṃ nṛpam
7 tato 'bravīn mahārāja
kuntīputram upahvare
niṣaṇṇaṃ pāṇinā pṛṣṭhe saṃspṛśann ambikā sutaḥ
8 apramādas tvayā kāryaḥ sarvathā kurunandana
aṣṭāṅge rājaśārdūla rājye dharmapuraskṛte
9 tat tu śakyaṃ yathā tāta rakṣituṃ pāṇḍunandana
rājyaṃ dharmaṃ ca kaunteya vidvān asi nibodha tat
10 vidyā vṛddhān sadaiva tvam upāsīthā yudhiṣṭhira
śṛṇuyās te ca yad brūyuḥ kuryāś caivāvicārayan
11 prātar utthāya tān rājan pūjayitvā
yathāvidhi
kṛtyakāle samutpanne pṛcchethāḥ kāryam ātmanaḥ
12 te tu saṃmānitā rājaṃs tvayā rājyahitārthinā
pravakṣyanti hitaṃ tāta sarvaṃ kauravanandana
13 indriyāṇi ca sarvāṇi vājivat paripālaya
hitāya vai bhaviṣyanti rakṣitaṃ draviṇaṃ yathā
14 amātyān upadhātītān pitṛpaitāmahāñ śucīn
dāntān karmasu sarveṣu mukhyān
mukhyeṣu yojayeḥ
15 cārayethāś ca satataṃ cārair avviditaiḥ parān
parīkṣitair bahuvidhaṃ svarāṣṭreṣu pareṣu ca
16 puraṃ ca te
suguptaṃ syād dṛḍhaprākāratoraṇam
aṭṭāṭṭālaka saṃbādhaṃ ṣaṭ pathaṃ sarvatodiśam
17 tasya dvārāṇi kāryāṇi paryāptāni bṛhanti ca
sarvataḥ suvibhaktāni
yantrair ārakṣitāni ca
18 puruṣair alam
arthajñair viditaiḥ kulaśīlataḥ
ātmā ca rakṣyaḥ satataṃ bhojanādiṣu bhārata
19 vihārāhāra kāleṣu mālyaśayyāsaneṣu ca
striyaś ca te suguptāḥ syur vṛddhair āptair adhiṣṭhitāḥ
śīlavadbhiḥ kulīnaiś ca
vidvadbhiś ca yudhiṣṭhira
20 mantriṇaś caiva
kurvīthā dvijān vidyā viśāradān
vinītāṃś ca kulīnāṃś ca dharmārthakuśalān ṛjūn
21 taiḥ sārdhaṃ mantrayethās tvaṃ nātyarthaṃ bahubhiḥ saha
samastair api ca vyastair vyapadeśena kena cit
22 susaṃvṛtaṃ mantragṛhaṃ sthalaṃ cāruhya mantrayeḥ
araṇye niḥśalāke vā na ca rātrau kathaṃ cana
23 vānarāḥ pakṣiṇaś caiva ye manuṣyānukāriṇaḥ
sarve mantragṛhe varjyā ye cāpi jaḍa paṅgukāḥ
24 mantrabhede hi ye doṣā bhavanti pṛthivīkṣitām
na te śakyāḥ samādhātuṃ kathaṃ cid iti me matiḥ
25 doṣāṃś ca mantrabhedeṣu brūyās tvaṃ mantrimaṇḍale
abhede ca guṇān rājan punaḥ punar ariṃdama
26 paurajānapadānāṃ ca śaucāśaucaṃ yudhiṣṭhiraḥ
yathā syād viditaṃ rājaṃs tathā kāryam ariṃdama
SECTION IX
"Dhritarashtra said, 'Santanu duly ruled this Earth. Similarly, Vichitraviryya also, protected by Bhishma, ruled you. Without doubt, all this is known to you. It is also known to you how Pandu, my brother, was dear to me as also to you. He also ruled you duly. Ye sinless ones, I have also served you. Whether those services have come up to the mark or fallen short of it, it behoveth you to forgive me, for I have attended to my duties without heedlessness. Duryodhana also enjoyed this kingdom without a thorn in his side. Foolish as he was and endued with wicked understanding, he did not, however, do any wrong to you. Through the fault, however, of that prince of wicked understanding, and through his pride, as also through my own impolicy, a great carnage has taken place of persons of the royal order. Whether I have, in that matter, acted rightly or wrongly, I pray you with joined hands to dispel all remembrance of it from your hearts.--This one is old; this one has lost all his children; this one is afflicted with grief; this one was our king;--this one is a descendant of former kings;--considerations like these should induce you to forgive me. This Gandhari also is cheerless and old. She too has lost her children and is helpless. Afflicted with grief for the loss of her sops, she solicits you with me. Knowing that both of us are old and afflicted and destitute of children, grant us the permission we seek. Blessed be you, we seek your protection. This Kuru king, Yudhishthira, the son of Kunti, should be looked after by you all, in prosperity as well as in adversity. He will never fall into distress, he that has for his counsellors four such brothers of abundant prowess. All of them are conversant with both righteousness and wealth, and resemble the very guardians of the world. Like the illustrious Brahman himself, the Lord of the universe of creatures, this Yudhishthira of mighty energy will rule you. That which should certainly be said is now said by me. I make over to you it this Yudhishthira here as a deposit. I make you also a deposit in the hands of this hero. It behoves you all to forget and forgive whatever injury has been done to you by those sons of mine that are no longer alive, or, indeed, by any one else belonging to me. Ye never harboured any wrath against me on any previous occasion. I join my hands before you who arep. 18
distinguished for loyalty. Here, I bow to you all. Ye sinless one, I, with Gandhari by my side, solicit your pardon now for anything done to you by those sons of mine, of restless understandings, stained by cupidity, and ever acting as their desires prompted.' Thus addressed by the old monarch, all those citizens and inhabitants of the provinces, filled with tears, said nothing but only looked at one another."'
Book
15
Chapter 10
1 [dhṛ]
vyavahārāś ca te tāta nityam āptair adhiṣṭhitāḥ
yojyās tuṣṭair hitai rājan
nityaṃ cārair anuṣṭhitāḥ
2 parimāṇaṃ viditvā ca daṇḍaṃ daṇḍyeṣu bhārata
praṇayeyur yathānyāyaṃ puruṣās te yudhiṣṭhira
3 ādāna rucayaś caiva
paradārābhimarśanaḥ
ugradaṇḍapradhānāś ca
mithyā vyāhāriṇas tathā
4 ākroṣṭāraś ca lubdhāś ca hantāraḥ sāhasa priyāḥ
sabhā vihārabhettāro varṇānāṃ ca pradūṣakāḥ
hiraṇyadaṇḍyā vadhyāś ca kartavyā deśakālataḥ
5 prātar eva hi paśyethā ye kuryur
vyayakarma te
alaṃkāram atho bhojyam
ata ūrdhvaṃ samācareḥ
6 paśyethāś ca tato yodhān sadā
tvaṃ pariharṣayan
dūtānāṃ ca carāṇāṃ ca pradoṣas te sadā bhavet
7 sadā cāpararātraṃ te bhavet kāryārthanirṇaye
madhyarātre vihāras te madhyāhne ca sadā bhavet
8 sarve tv ātyayikāḥ kālāḥ kāryāṇāṃ bharatarṣabha
tathaivālaṃkṛtaḥ kāle tiṣṭhethā bhūri rakṣiṇaḥ
cakravat karmaṇāṃ tātha paryāyo hy eṣa nityaśaḥ
9 kośasya saṃccaye yatnaṃ kurvīthā nyāyataḥ sadā
dvividhasya mahārāja viparītaṃ vivarjayeḥ
10 cārair viditvā śatrūṃś ca ye te rājyāntarāyiṇaḥ
tān āptaiḥ puruṣair dūrād ghātayethāḥ parasparam
11 karma dṛṣṭyātha bhṛtyāṃs tvaṃ varayethāḥ kurūdvaha
kārayethāś ca karmāṇi yuktāyuktair adhiṣṭhitaiḥ
12 senā praṇetā ca bhavet tava tāta dṛḍhavrataḥ
śūraḥ kleśasahaś caiva priyaś ca tava
mānavaḥ
13 sarve jānapadāś caiva tava karmāṇi pāṇḍava
paurogavāś ca sabhyāś ca kuryur ye vyavahāriṇaḥ
14 svarandhraṃ pararandhraṃ ca sveṣu caiva pareṣu ca
upalakṣayitavyaṃ te nityam eva yudhiṣṭhira
15 deśāntarasthāś ca narā vikrāntāḥ sarvakarmasu
mātrābhir anurūpābhir anugrāhyā hitās tvayā
16 guṇārthināṃ guṇaḥ kāryo viduṣāṃ te janādhipa
avicālyāś ca te te syur yathā merur mahāgiriḥ
SECTION X
"Vaisampayana said, 'Thus addressed, O thou of Kuru's race, by the old king, the citizens and the inhabitants of the provinces stood sometime like men deprived of consciousness. King Dhritarashtra, finding them silent, with their throats choked by grief, once more addressed them, saying, 'Ye best of men, old as I am, sonless, and indulging, through cheerlessness of heart, in diverse lamentations along with this my wedded wife, I have obtained the permission, in the matter of my retirement into the forest, of my sire, the Island-born Krishna himself, as also of king Yudhishthira, who is conversant with every duty, ye righteous denizens of this kingdom. Ye sinless ones, I, with Gandhari, repeatedly solicit you with bent heads. It behoves you all to grant us permission.'"Vaisampayana continued, 'Hearing these pitiable words of the Kuru king, O monarch, the assembled denizens of Kurujangala all began to weep. Covering their faces with their hands and upper garments, all those men burning with grief, wept for a while as fathers and mothers would weep (at the prospect of a dear son about to leave them for ever). Bearing in their hearts, from which every other thought had been dispelled, the sorrow born of Dhritarashtra's desire to leave the world, they looked like men deprived of all consciousness. Checking that agitation of heart due to the announcement of Dhritarashtra's desire of going to the forest, they gradually were able to address one another, expressing their wishes. Settling their words in brief, O king, they charged a certain Brahmana with the task of replying unto the old monarch. That learned Brahmana, of good behaviour, chosen by unanimous consent, conversant with all topics, master of all the Richs, and named Samba, endeavoured to speak. Taking the permission of the whole assembly and with its full approbation, that learned Brahmana of great intelligence, conscious of his own abilities, said these words unto the king,--'O monarch, the answer of this assembly has been committed to my care. I shall voice it, O hero. Do thou receive it, O king. What thou gayest, O king of kings, is all true, O puissant one. There is nothing in it that is even slightly untrue. Thou art our well-wisher, as, indeed, we are thine. Verily, in this race of kings, there never wag a king who coming to rule his subjects became unpopular with them. Ye have ruled us like fathers or brothers. King Duryodhana never did us any
p. 19
wrong. Do that, O king, which that righteous-souled ascetic, the son of Satyavati, has said. He is, verily, our foremost of instructors. Left by thee, O monarch, we shall have to pass our days in grief and sorrow, filled with remembrance of thy hundreds of virtues. We were well protected and ruled by king Duryodhana even as we had been ruled by king Santanu, or by Chitrangada, or by thy father, O monarch, who was protected by the prowess of Bhishma, or by Pandu, that ruler of Earth, who was overlooked by thee in all his acts. Thy son, O monarch, never did us the slightest wrong. We lived, relying on that king as trustfully as on our own father. It is known to thee how we lived (under that ruler). After the same manner, we have enjoyed great happiness, O monarch, for thousands of years, under the rule of Kunti's son of great intelligence and wisdom 1. This righteous-souled king who performs sacrifices with gifts in profusion, follows the conduct of the royal sages of old, belonging to thy race, of meritorious deeds, having Kuru and Samvara and others and Bharata of great intelligence among them. There is nothing, O monarch, that is even slightly censurable in the matter of this Yudhishthira's rule. Protected and ruled by thee, we have all lived in great happiness. The slightest demerit is incapable of being alleged against thee and thy son. Regarding what thou hast said about Duryodhana in the matter of this carnage of kinsmen, I beg thee, O delighter of the Kurus (to listen to me).'
"The Brahmana continued, 'The destruction that has overtaken the Kurus was not brought about by Duryodhana. It was not brought about by thee. Nor was it brought about by Karna and Suvala's son. We know that it was brought about by destiny, and that it was incapable of being counteracted. Verily, destiny is not capable of being resisted by human exertion. Eight and ten Akshauhinis of troops, O monarch, were brought together. In eight and ten days that host was destroyed by the foremost of Kuru warriors, viz., Bhishma and Drona and Kripa and others, and the high-souled Karna, and the heroic Yuyudhana, and Dhrishtadyumna, and by the four sons of Pandu, that is, Bhima and Arjuna and twins. This (tremendous) carnage, O king, could not happen without the influence of destiny. Without doubt, by Kshatriyas in particular, should foes be slain and death encountered in battle. By those foremost of men, endued with science and might of arms, the Earth has been exterminated with her steeds and cars and elephants. Thy son was not the cause of that carnage of high-souled kings. Thou wert not the cause, nor thy servants, nor Karna, nor Suvala's son. The destruction of those foremost ones of Kuru's race and of kings by thousands, know, was brought about by destiny. Who can say anything else in this? Thou art regarded as the Guru and the master of the whole world. We, therefore, in thy presence, absolve thy righteous-souled son. Let that king, with all his associates, obtain the regions reserved for heroes. Permitted by foremost of Brahmanas, let him sport blissfully in heaven. Thou also shalt attain to great merit, and unswerving steadiness in virtue. O thou of excellent vows, follow thou fully the duties
p. 20
indicated in the Vedas. It is not necessary for either thee or ourselves to look after the Pandavas. They are capable of ruling the very Heavens, what need then be said of the Earth? O thou of great intelligence, in prosperity as in adversity, the subjects of this kingdom, O foremost one of Kuru's race, will be obedient to the Pandavas who have conduct for their ornament. The son of Pandu makes those valuable gifts which are always to be made to foremost of regenerate persons in sacrifices and in obsequial rites, after the manner of all the great kings of antiquity. The high-minded son of Kunti is mild, and self-restrained, and is always disposed to spend as if he were a second Vaisravana. He has great ministers that attend on him. He is compassionate to even his foes. Indeed, that foremost one of Bharata's race is of pure conduct. Endued with great intelligence, he is perfectly straight-forward in his dealings and rules and protects us like a father protecting his children. From association with him who is the son of Dharma, O royal sage, Bhima and Arjuna and others will never do us the least wrong. They are mild, O thou of Kuru's race, unto them that are mild, and fierce like snakes of virulent poison unto them that are fierce. Possessed of great energy, those high-souled ones are always devoted to the good of the people. Neither Kunti, nor thy (daughter-in-law) Panchali, nor Ulupi, nor the princess of the Sattwata race, will do the least wrong to these people. 1 The affection which thou hast shown towards us and which in Yudhishthira is seen to exist in a still larger measure is incapable of being forgotten by the people of the city and the provinces. Those mighty car-warriors, viz., the son of Kunti, themselves devoted to the duties of the righteousness, will protect and cherish the people even if these happen to be unrighteous. Do thou, therefore, O king, dispelling all anxiety of heart on account of Yudhishthira, set thyself to the accomplishment of all meritorious acts, O foremost of men.'
"Vaisampayana continued, 'Hearing these words, fraught with righteousness and merit, of that Brahmana and approving of them, every person in that assembly said, 'Excellent, Excellent' and accepted them as his own. Dhritarashtra also, repeatedly applauding those words, slowly dismissed that assembly of his subjects. Thus honoured by them and looked upon with auspicious glances, the old king, O chief of Bharata's race, joined his hands and honoured them all in return. He then entered his own mansion with Gandhari. Listen now to what he did after that night had passed away."'
Book
15
Chapter 11
1 [dhṛ]
maṇḍalāni ca budhyethāḥ pareṣām ātmanas tathā
udāsīnaguṇānāṃ ca madhyamānāṃ tathaiva ca
2 caturṇāṃ śatrujātānāṃ sarveṣām ātatāyinām
mitraṃ cāmitramitraṃ ca boddhavyaṃ te 'rikarśana
3 tathāmātyā janapadā durgāṇi viṣamāṇi ca
balānica kuruśreṣṭha bhavanty
eṣāṃ yatheccchakam
4 te ca dvādaśa kaunteya rājñāṃ vai vividhātmakāḥ
mantripradhānāś ca guṇāḥ ṣaṣṭir dvādaśa
ca prabho
5 etān maṇḍalam ity āhur ācāryā nītikovidāḥ
atra ṣāḍguṇyam āyattaṃ yudhiṣṭhira nibodha tat
6 vṛddhikṣayau ca vijñeyau sthānaṃ ca kurunandana
dvisaptatyā mahābāho tataḥ ṣāḍguṇya cāriṇaḥ
7 yadā svapakṣo balavān parapakṣas tathā balaḥ
vigṛhya śatrūn kaunteya
yāyāt kṣitipatis tadā
yadā svapakṣe 'balavāṃs tadā saṃdhiṃ samāśrayet
8 dravyāṇāṃ saṃcayaś caiva kartavyaḥ syān mahāṃs tathā
yadā samartho yānāya nacireṇaiva bhārata
9 tadā sarvaṃ vidheyaṃ syāt sthānaṃ ca na vibhājayet
bhūmir alpaphalā deyā viparītasya bhārata
10 hiraṇyaṃ kupya bhūyiṣṭhaṃ mitraṃ kṣīṇam akośavat
viparītān na gṛhṇīyāt svayaṃ saṃdhiviśāradaḥ
11 saṃdhyarthaṃ rājaputraṃ ca lipsethā bharatarṣabha
vviparītas tu te 'deyaḥ putra kasyāṃ cid āpadi
tasya pramokṣe yatnaṃ ca kuryāḥ sopāya mantravit
12 prakṛtīnāṃ ca kaunteya rājā dīnāṃ vibhāvayet
krameṇa yugapad dvaṃdvaṃ vyasanānāṃ balābalam
13 pīḍanaṃ stambhanaṃ caiva kośabhaṅgas tathaiva ca
kāryaṃ yatnena śatrūṇāṃ svarāṣṭraṃ rakṣatā svayam
14 na ca hiṃsyo 'bhyupagataḥ sāmanto vṛddhim ichatā
kaunteya taṃ na hiṃseta yo mahīṃ vijigīṣate
15 gaṇānāṃ bhedane yogaṃ gacchethāḥ saha mantribhiḥ
sādhu saṃgrahaṇāc caiva pāpanigrahaṇāt tathā
16 durbalāś cāpi satataṃ nāvaṣṭabhyā balīyasā
tiṣṭhethā rājaśārdūla vaitasīṃ vṛttim āsthitaḥ
17 yady evam abhiyāyāc ca durbalaṃ balavān nṛpaḥ
sāmādibhir upāyais taṃ krameṇa vinivartayet
18 aśaknuvaṃs tu yuddhāya nispatet saha mantribhiḥ
kośena paurair daṇḍena ye cānye
priyakāriṇaḥ
19 asaṃbhave tu
sarvasya yathāmukhyena niṣpatet
krameṇānena mokṣaḥ syāc charīram api kevalam
SECTION XI
"Vaisampayana said, 'After that night had passed away, Dhritarashtra, the son of Amvika, despatched Vidura to Yudhishthira's mansion. Enduedp. 21
with great energy and the foremost of all persons possessed of intelligence, Vidura, having arrived at Yudhishthira's mansion, addressed that foremost of men, that king of unfading glory, in these words, 'King Dhritarashtra has undergone the preliminary rites for accomplishing his purpose of retiring into the woods. He will set out for the woods, O king, on the coming day of full moon of the month of Kartika. He now solicits from thee, O foremost one of Kuru's race, some wealth. He wishes to perform the Sraddha of the high-souled son of Ganga, as also of Drona and Somadatta and Valhika of great intelligence, and of all his sons as also of all well-wishers of his that have been slain, and, if thou permittest it, of that wicked-souled wight, viz., the ruler of the Sindhus.' 1 Hearing these words of Vidura, both Yudhishthira, and Pandit's son Arjuna of curly hair, became very glad and applauded them highly. Bhima, however, of great energy and unappeasable wrath, did not accept those words of Vidura in good spirits, recollecting the acts of Duryodhana. The diadem-decked Phalguna, understanding the thoughts of Bhimasena, slightly bending his face downwards, addressed that foremost of men in these words, 'O Bhima, our royal father who is advancing in years, has resolved to retire into the woods. He wishes to make gifts for advancing the happiness of his slain kinsmen and well-wishers now in the other world. O thou of Kuru's race, he wishes to give away wealth that belongs to thee by conquest. Indeed, O mighty-armed one, it is for Bhishma and others that the old king is desirous of making those gifts. It behoves thee to grant thy permission. By good luck it is, O thou of mighty arms that Dhritarashtra today begs wealth of us, he who was formerly begged by us. Behold the reverse brought about by Time. That king who was before the lord and protector of the whole Earth, now desires to go into the woods, his kinsmen and associates all slain by foes. O chief of men, let not thy views deviate from granting the permission asked for. O mighty-armed one, refusal, besides bringing infamy, will be productive d demerit. Do thou learn your duty in this matter from the king, thy eldest brother, who is lord of all. It becometh thee to give instead of refusing, O chief of Bharata's race. Vibhatsu who was saying so wag applauded by king Yudhishthira the just. Yielding to wrath, Bhimasena said these words, 'O Phalguna, it is we that shall make gifts in the matter of Bhishma's obsequies, as also of king Somadatta and of Bhurisravas, of the royal sage Valhika, and of the high-souled Drona, and of all others. Our mother Kunti shall make such obsequial offerings for Karna. O foremost of men, let not Dhritarashtra perform those Sraddhas. Even this is what I think. Let not our foes be gladdened. Let Duryodhana and others sink from a miserable to a more miserable position. Alas, it was those wretches of their race that caused the whole Earth to be exterminated. How hast thou been able to forget that anxiety of
p. 22
twelve long years, and our residence in deep incognito that was so painful to Draupadi? Where was Dhritarashtra's affection for us then? Clad in a black deer-skin and divested of all thy ornaments, with the princess of Panchala in thy company, didst thou not follow this king? Where were Bhishma and Drona then, and where was Somadatta? Thou hadst to live for thirteen years in the woods, supporting thyself on the products of the wilderness. Thy eldest father did not then look at thee with eyes of parental affection. Hast thou forgotten, O Partha, that it was this wretch of our race, of wicked understanding, that enquired of Vidura, when the match at dice was going on,--'What has been won?' Hearing thus far, king Yudhishthira, the son of Kunti, endued with great intelligence, rebuked him and told him to be silent."'
Book
15
Chapter 12
1 [dhṛ]
saṃdhivigraham apy atra
paśyethā rājasattama
dviyoniṃ trividhopāyaṃ bahu kalpaṃ yudhiṣṭhira
2 rājendra paryupāsīthāś chittvā
dvaividhyam ātmanaḥ
tuṣṭapuṣṭabalaḥ śatrur ātmavān iti ca smaret
3 paryupāsana kāle tu viparītaṃ vidhīyate
āmarda kāle rājendra vyapasarpas tato varaḥ
4 vyasanaṃ bhedanaṃ caiva śatrūṇāṃ kārayet tataḥ
karśanaṃ bhīṣaṇaṃ caiva yuddhi cāpi bahu kṣayam
5 prayāsyamāno nṛpatis trividhaṃ paricintayet
ātmanaś caiva śatroś ca śaktiṃ śāstraviśāradaḥ
6 utsāhaprabhu śaktibhyāṃ mantraśaktyā ca bhārata
upapanno naro yāyād viparītam ato 'nyathā
7 ādadīta balaṃ rājā maulaṃ mitrabalaṃ tathā
aṭavī balaṃ bhṛtaṃ caiva tathā śreṇī balaṃ ca yat
8 tatra mitrabalaṃ rājan maulena na viśiṣyate
śreṇī balaṃ bhṛtaṃ caiva tulya eveti me matiḥ
9 tathā cārabalaṃ caiva parasparasamaṃ nṛpa
vijñeyaṃ balakāleṣu rajñā kāla upasthite
10 āpadaś cāpi boddhyavyā bahurūpā
narādhipa
bhavanti rājñāṃ kauravya yās tāḥ pṛthag ataḥ śṛṇu
11 vikalpā bahavo rājann āpadāṃ pāṇḍunandana
sāmādibhir upanyasya śamayet tān nṛpaḥ sadā
12 yātrāṃ yāyād balair
yukto rājā ṣaḍbhiḥ paraṃtapa
saṃyukto deśakālābhyāṃ balair ātmaguṇais tathā
13 tuṣṭapuṣṭabalo yāyād rājā vṛddhyudaye rataḥ
āhūtaś cāpy atho yāyād anṛtāv api pārthivaḥ
14 sthūṇāśmānaṃ vājirathapradhānāṃ; dhvajadrumaiḥ saṃvṛtakūlarodhasam
padātināgair bahu kardamāṃ nadīṃ; sapatnanāśe nṛpatiḥ prayāyāt
15 athopapattyā śakaṭaṃ padmaṃ vajraṃ ca bhārata
uśanā veda yac chāstraṃ tatraitad vihitaṃ vibho
16 sādayitvā parabalaṃ kṛtvā ca balaharṣaṇam
svabhūmau yojayed yuddhaṃ parabhūmau
tathaiva ca
17 labdhaṃ praśamayed
rājā nikṣiped dhanino narān
jñātvā svaviṣayaṃ taṃ ca sāmādibhir upakramet
18 sartathaiva mahārāja śarīraṃ dhārayed iha
pretyeha caiva kartavyam ātmaniḥśreyasaṃ param
19 evaṃ kurvañ śubhā
vāco loke 'smiñ śṛṇute nṛpaḥ
pretya svargaṃ tathāpnoti prajā
dharmeṇa pālayan
20 evaṃ tvayā kuru
śreṭha vartitavyaṃ prajāhitam
ubhayor lokayos tāta prāptaye nityam eva ca
21 bhīṣmeṇa pūrvam ukto 'si kṛṣṇena vidureṇa ca
mayāpy avaśyaṃ vaktavyaṃ prītyā te nṛpasattama
22 etat sarvaṃ yathānyāyaṃ kurvīthā bhūridakṣiṇa
priyas tathā prajānāṃ tvaṃ svarge sukham avāpsyasi
23 aśvamedha sahasreṇa yo yajet pṛthivīpatiḥ
pālayed vāpi dharmeṇa prajās tulyaṃ phalaṃ labhet
SECTION XII
"Arjuna said, 'O Bhima, thou art my elder brother and, therefore, my senior and preceptor. I dare not say anything more than what I have already said. The royal sage Dhritarashtra deserves to be honoured by us in every respect. They that are good, they that are distinguished above the common level, they that break not the distinctions which characterise the good, remember not the wrongs done to them but only the benefits they have received.' Hearing these words of the high-souled Phalguna, the righteous-souled Yudhishthira, the son of Kunti, addressed Vidura and said these words, 'Instructed by me, O Kshattri, do thou say unto the Kuru king that I shall give him as much wealth from my treasury as he wishes to give away for the obsequies of his song, and of Bhishma and others among his well-wishers and benefactors. Let not Bhima be cheerless at this!'"Vaisampayana continued, 'Having said these words, king Yudhishthira the just, highly applauded Arjuna. Meanwhile Bhimasena began to cast angry glances at Dhananjaya. Then Yudhishthira, endued with great intelligence, once more addressed Vidura and said, 'It behoves not king Dhritarashtra to be angry with Bhimasena. This Bhima of great intelligence was greatly afflicted by cold and rain and heat and by a thousand other griefs while residing in the woods. All this is not unknown to thee. Do thou, however, instructed by me, say unto the king, O foremost one of Bharata's race, that he may take from my house whatever articles he wishes and in whatever measure also he likes. Thou shalt also tell the king that he should not allow his heart to dwell on this exhibition of pride in which Bhima, deeply afflicted, has indulged. Whatever wealth I have and whatever Arjuna has in his house, the owner thereof is king Dhritarashtra. Even this thou shouldst tell him. Let the king make gifts unto the Brahmanas. Let him spend as largely as he likes. Let him free himself from the debt he owes to his sons and well-wishers. Let him be told
p. 23
besides,--O Monarch, this very body of mine is at thy disposal and all the wealth I have. Know this, and let there be no doubt in this.
Book
15
Chapter 13
1 [y]
evam etat kariṣyāmi
yathāttha pṛthivīpate
bhūyaś caivānuśāsyo 'haṃ bhavatā pārthivarṣabha
2 bhīṣme svargam anuprāpte gate ca madhusūdane
vidure saṃjaye caiva ko 'nyo
māṃ vaktum arhati
3 yat tu mām anuśāstīha bhavān
adya hite sthitaḥ
kartāsmy etan mahīpāla nirvṛto bhava bhārata
4 [vai]
evam uktaḥ sa rājarṣir dharmarājena dhīmatā
kaunteyaṃ samanujñātum iyeṣa bharatarṣabha
5 putra viśramyatāṃ tāvan mamāpi balavāñ śramaḥ
ity uktvā prāviśad rājā gāndhāryā bhavanaṃ tadā
6 tam āsanagataṃ devī gāndhārī dharmacāriṇī
uvāca kāle kālajñā prajāpatisamaṃ patim
7 anujñātaḥ svayaṃ tena vyāsenāpi maharṣiṇā
yudhiṣṭhirasyānumate
kadāraṇyaṃ gamiṣyasi
8 [dhṛ]
gāndhāry aham anujñātaḥ svayaṃ pitrā mahātmanā
yudhiṣṭhirasyānumate
gantāsmi nacirād vanam
9 ahaṃ hi nāma sarveṣāṃ teṣāṃ durdyūta devinām
putrāṇāṃ dātum icchāmi pretya bhāvānugaṃ vasum
sarvaprakṛtisāṃnidhyaṃ kārayitvā svaveśmani
10 [vai]
ity uktvā dharmarājāya preṣayām āsa pārthivaḥ
sa ca tad vacanāt sarvaṃ samāninye
mahīpatiḥ
11 tato niṣkramya nṛpatis tasmād antaḥpurāt tadā
sarvaṃ suhṛjjanaṃ caiva sarvaś ca prakṛtīs tathā
samavetāṃś ca tān sarvān
paurajāna padān atha
12 brāhmaṇāṃś ca mahīpālān nānādeśasamāgatān
tataḥ prāha mahātejā dhṛtarāṣṭro mahīpatiḥ
13 śṛṇvanty ekāgramanaso
brāhmaṇāḥ kurujāṅgalāḥ
kṣatriyāś caiva vaiśyāś ca śūdrāś
caiva samāgatāḥ
14 bhavantaḥ kuravaś caiva bahu kālaṃ sahoṣitāḥ
parasparasya suhṛdaḥ parasparahite ratāḥ
15 yad idānīm ahaṃ brūyām asmin kāla upasthite
tathā bhavadbhiḥ kartavyam avicārya
vaco mama
16 araṇyagamane
buddhir gāndhārī sahitasya me
vyāsasyānumate rājñas tathā kuntīsutasya ca
bhavanto 'py anujānantu mā vo 'nyā bhūd vicāraṇā
17 asmākaṃ bhavatāṃ caiva yeyaṃ prītir hi śāśvatī
na cānyeṣv asti deśeṣu rājñām iti matir mama
18 śrānto 'smi vayasānena tathā putra
vinākṛtaḥ
upavāsakṛśaś cāsmi gāndhārī
sahito 'naghāḥ
19 yudhiṣṭhira gate
rājye prāptaś cāsmi sukhaṃ mahat
manye duryodhanaiśvaryād viśiṣṭam iti sattamāḥ
20 mama tv andhasya vṛddhasya hataputrasya kāgatiḥ
ṛte vanaṃ mahābhāgās tan
mānujñātum arhatha
21 tasya tad vacanaṃ śrutvā sarve te kurujāṅgalāḥ
bāṣpasaṃdigdhayā vācā rurudur bharatarṣabha
22 tān avibruvataḥ kiṃ cid duḥkhaśokaparāyaṇān
punar eva mahātejā dhṛtarāṣṭro 'bravīd idam
SECTION XIII
"Vaisampayana said, 'Thus addressed by king Yudhishthira, Vidura, that foremost of all intelligent persons, returned to Dhritarashtra and said unto him these words of grave import. 'I at first reported thy message to king Yudhishthira. Reflecting on thy words, Yudhishthira of great splendour applauded them highly. Vibhatsu also, of great energy, places all his mansions, with all the wealth therein, as also his very life-breaths, at thy disposal. Thy son, king Yudhishthira, too, offers thee, O royal sage, his kingdom and life-breath and wealth and all else that belongs to him. Bhima, however, of mighty arms, recollecting all his innumerable sorrows, has with difficulty given his consent, breathing many heavy sighs. That mighty-armed hero, O monarch, was solicited by the righteous king as also by Vibhatsu, and induced to assume relations of cordiality towards thee. King Yudhishthira the just, his prayed thee not to give way to dissatisfaction for the improper conduct which Bhima has displayed at the recollection of former hostilities. This is generally the behaviour of Kshatriyas in battle, O king, and this Vrikodara is devoted to battle and the practices of Kshatriyas. Both myself and Arjuna, O king, repeatedly beg thee for pardoning Vrikodara. Be gracious unto us. Thou art our lord. Whatever wealth we have, thou mayst give away as thou likest, O ruler of Earth. Thou, O Bharata. art the Master of this kingdom and of all lives in it. Let the foremost one of Kuru's race give away, for the obsequial rites of his sons, all those foremost of gifts which should be given to the Brahmanas. Indeed, let him make those gifts unto persons of the regenerate order, taking away from our mansions jewels and gems, and kine, and slaves both mate and female, and goats and sheep. Let gifts be made unto also those that are poor or sightless or in great distress, selecting the objects of his charity as he likes. Let, O Vidura, large pavilions be constructed, rich with food and drink of diverse tastes collected in profusion. Let reservoirs of water be constructed for enabling kine to drink, and let other works of merit be accomplished.--Even these were the words said unto me by the king as also by Pritha's son Dhananjaya. It behoveth thee to say what should be done next. After Vidura had said these words, O Janamejaya, Dhritarashtra his satisfaction at them and set his heart upon making large presents on the day of full moon in the month of Kartika."'
Book
15
Chapter 14
1 [dhṛ]
śaṃtanuḥ pālayām āsa yathāvat pṛthivīm imām
tathā vicitravīryaś ca bhīṣmeṇa paripālitaḥ
pālayām āsa vas tāto viditaṃ vo nasaṃśayaḥ
2 yathā ca pāṇḍur bhrātā me dayito bhavatām abhūt
sa cāpi pālayām āsa yathāvat tac ca vettha ha
3 mayā ca bhavatāṃ samyak śuśrūṣā yā kṛtānaghāḥ
asamyag vā mahābhāgās tat kṣantavyam atandritaiḥ
4 yac ca duryodhanenedaṃ rājyaṃ bhuktam akaṇṭalam
api tatra na vo mando durbuddhir aparāddhavān
5 tasyāparādhād durbuddher
abhimānān mahīkṣitām
vimardaḥ sumahān āsīd anayān
matkṛtād atha
6 tan mayā sādhu vāpīdaṃ yadi vāsādhu vai kṛtam
tad vo hṛdi na kartavyaṃ mām anujñātum arhatha
7 vṛddho 'yaṃ hataputro 'yaṃ duḥkhito 'yaṃ janādhipaḥ
pūrvarājñāṃ ca putro 'yam iti kṛtvānujānata
8 iyaṃ ca kṛpaṇā vṛddhā hataputrā tapasvinī
gāndhārī putraśokārtā tulyaṃ yācati vo mayā
9 hataputrāv imau vṛddhau viditvā duḥkhitau tathā
anujānīta bhadraṃ vo vrajāvaḥ śaraṇaṃ ca vaḥ
10 ayaṃ ca kauravo rājā kuntīputro yudhiṣṭhiraḥ
sarvair bhavadbhir draṣṭavyaḥ sameṣu viṣameṣu ca
na jātu viṣamaṃ caiva gamiṣyati kadā cana
11 catvāraḥ sacivā yasya
bhrātaro vipulaujasaḥ
lokapālopamā hy ete sarve dharmārthadarśinaḥ
12 brahmeva bhagavān eṣa sarvabhūtajagatpatiḥ
yudhiṣṭhiro mahātejā bhavataḥ pālayiṣyati
13 avaśyam eva vaktavyam iti kṛtvā bravīmi vaḥ
eṣa nyāso mayā dattaḥ sarveṣāṃ vo yudhiṣṭhiraḥ
bhavanto 'sya ca vīrasya nyāsabhūtā mayā kṛtāḥ
14 yady eva taiḥ kṛtaṃ kiṃ cid vyalīkaṃ vā sutair mama
yady anyena madīyena tadanujñātum arhatha
15 bhavadbhir hi na me manyuḥ kṛtapūrvaḥ kathaṃ cana
atyantaguru bhaktānām eṣo 'ñjalir idaṃ namaḥ
16 teṣām asthirabuddhīnāṃ lubdhānāṃ kāmacāriṇām
kṛte yācāmi vaḥ sarvān gāndhārī sahito 'naghāḥ
17 ity uktās tena te rājñā paurajānapadā
janāḥ
nocur bāṣpakalāḥ kiṃ cid vīkṣāṃ cakruḥ parasparam
SECTION XIV
"Vaisampayana said,--'Thus addressed by Vidura, king Dhritarashtra became highly pleased, O monarch, with the act of Yudhishthira and Jishnu. Inviting then, after proper examination, thousands of deserving Brahmanas and superior Rishis, for the sake of Bhishma, as also of his sons and friends, and causing a large quantity of food and drink to be prepared, and cars and other vehicles and clothes, and gold and jewels and gems, and slaves both male and female, and goats and sheep, and blankets and costly articles to be collected, and villages and fields, and other kines of wealth to be kept ready, as also elephants and steeds decked with ornaments, and many beautiful maidens who were the best of their sex, that foremost of kings gave them away for the advancement of the dead, naming each of them in due order as the gifts were made. Naming Drona, and Bhishma, and Somadatta, and Valhika, and king Duryodhana, and each one of his other sons, and all his well-wishers with Jayadratha numbering first, those gifts were made in due order. With the approval of Yudhishthira, that Sraddha-sacrifice became characterised by large gifts of wealth and profuse presents of jewels and gems and other kinds of treasure. Tellers and scribes on that occasion, under the orders of Yudhishthira, ceaselessly asked the old king.--Do thou command, O monarch, what gifts should be made to these. All things are ready here.--As soon as the king spoke, they gave away what he directed. 1 Unto him that was to receive a hundred, a thousand was given, and unto him that was to receive a thousand was given ten thousand, at the command of the royal son of Kunti. 2 Like the, clouds vivifying the crops with their downpours, that royal cloud gratified the Brahmanas by downpours of wealth. After all those gifts had been distributed, the king, O thou of great intelligence, then deluged the assembled guests of all the four orders with repeated surges of food and drink of diverge tastes. Verily, the Dhritarashtra-ocean, swelling high, with jewels and gems for its waters, rich with the villages and fields and other foremost of gifts constituting its verdant islands, heaps of diverse kinds of precious articles for its rich caves, elephants and steeds for its alligators and whirlpools, the sound of Mridangas for its deep roars, and clothes and wealth and precious stories for its waves, deluged the Earth. It was even in this way, O king, that that monarch made gifts for the advancement in the other world of his sons and grandsons and Pitris as also of himself and Gandhari. At last when he became tired with thep. 25
task of making gifts in such profusion, that great Gift-sacrifice carne to an end. Even thus did that king of Kuru's race perform his Gift-sacrifice. Actors and mimes continually danced and sang on the occasion and contributed to the merriment of all the guests. Food and drink of diverse tastes were given away in large quantities. Making gifts in this way for ten days, the royal son of Amvika, O chief of Bharata's race, became freed from the debts he owed to his sons and grandsons."'
Book
15
Chapter 15
1 [vai]
evam uktās tu te tena paurajānapadā janāḥ
vṛddhena rājñā
kauravya naṣṭasaṃjñā ivābhavan
2 tūṣṇīṃbhūtāṃs tatas tāṃs tu bāṣpakaṇṭhān mahīpatiḥ
dhṛtarāṣṭro mahīpālaḥ punar evābhyabhāṣata
3 vṛddhaṃ māṃ hataputraṃ ca dharmapatnyā
sahānayā
vilapantaṃ bahuvidhaṃ kṛpaṇaṃ caiva
sattamāḥ
4 pitrā svayam anujñātaṃ kṛṣṇadvaipāyanena vai
vanavāsāya dharmajñā dharmajñena nṛpeṇa ca
5 so 'haṃ punaḥ punar yāce śirasāvanato 'naghāḥ
gāndhāryā sahitaṃ tan māṃ samanujñātum arhatha
6 śrutvā tu kururājasya vākyāni
karuṇāni te
ruruduḥ sarvato rājan
sametāḥ kurujāṅgalāḥ
7 uttarīyaiḥ karaiś cāpi saṃchādya vadanāni te
ruruduḥ śokasaṃtaptā muhūrtaṃ pitṛmātṛvat
8 hṛdayaiḥ śūnyabhūtais te dhṛtarāṣṭra pravāsajam
duḥkhaṃ saṃdhārayantaḥ sma naṣṭasaṃjñā ivābhavan
9 te vinīya tam āyāsaṃ kururājaviyogajam
śanaiḥ śanais tadānyonyam
abruvan svamatāny uta
10 tataḥ saṃdhāya te sarve vākyāny atha samāsataḥ
ekasmin brāhmaṇe rājann āveśyocur
narādhipam
11 tataḥ svacaraṇe vṛddhaḥ saṃmato 'rthaviśāradaḥ
sāmbākhyo bahv ṛco rājan vaktuṃ samupacakrame
12 anumānya mahārājaṃ tat sadaḥ saṃprabhāṣya ca
vipraḥ pragalbho medhāvī sa rājānam
uvāca ha
13 rājan vākyaṃ janasyāsya mayi sarvaṃ samarpitam
vakṣyāmi tad ahaṃ vīra taj juṣasva narādhipa
14 yathā vadasi rājendra sarvam etat
tathā vibho
nātra mithyā vacaḥ kiṃ cit suhṛt tvaṃ naḥ parasparam
15 na jātv asya tu vaṃśasya rājñāṃ kaś cit kadā cana
rājāsīd yaḥ prajā pālaḥ prajānām apriyo bhavet
16 pitṛvad bhrātṛvac caiva bhavantaḥ pālayanti naḥ
na ca duryodhanaḥ kiṃ cid ayuktaṃ kṛtavān nṛpa
17 yathā bravīti dharmajño muniḥ satyavatī sutaḥ
tathā kuru mahārāja sa hi naḥ paramo guruḥ
18 tyaktā vayaṃ tu bhavatā duḥkhaśokaparāyaṇāḥ
bhaviṣyāmaś ciraṃ rājan bhavadguṇaśatair hṛtāḥ
19 yathā śaṃtanunā guptā rājñā citrāṅgadena ca
bhīṣma vīryopagūḍhena pitrā ca tava pārthiva
20 bhavad buddhiyujā caiva pāṇḍunā pṛthivīkṣitā
tathā duryodhanenāpi rājñā suparipālitāḥ
21 na svalpam api putras te vyalīkaṃ kṛtavān nṛpa
pitarīva suviśvastās tasminn api narādhipe
vayam āsma yathā samyag bhavato viditaṃ tathā
22 tathā varṣasahasrāya kuntīputreṇa dhīmatā
pālyamānā dhṛtimatā sukhaṃ vindāmahe nṛpa
23 rājarṣīṇāṃ purāṇānāṃ bhavatāṃ vaṃśadhāriṇām
kuru saṃvaraṇādīnāṃ bharatasya ca dhīmataḥ
24 vṛttaṃ samanuyāty eṣa dharmātmā bhūridakṣiṇaḥ
nātra vācyaṃ mahārāja susūkṣmam api vidyate
25 uṣitāḥ sma sukhaṃ nityaṃ bhavatā paripālitāḥ
susūkṣmaṃ ca vyalīkaṃ te saputrasya na vidyate
26 yat tu jñātivimarde 'sminn āttha
duryodhanaṃ prati
bhavantam anuneṣyāmi tatrāpi
kurunandana
SECTION XV
"Vaisampayana said,--'The royal son of Amvika, viz., Dhritarashtra, having settled the hour of his departure for the woods, summoned those heroes, the Pandavas. Possessed of great intelligence, the old monarch, with Gandhari, duly accosted those princes. Having caused the minor rites to be performed, by Brahmanas conversant with the Vedas, on that day which was the day of full moon in the month of Kartika, he caused the fire which he worshipped daily to be taken up. Leaving his usual robes he wore deer-skins and barks, and accompanied by his daughters-in-law, he set out of his mansion. When the royal son of Vichitraviryya thus set out, a loud wail was uttered by the Pandava and the Kaurava ladies as also by other women belonging to the Kaurava race. The king worshipped the mansion in which he had lived with fried paddy and excellent flowers of diverse kinds. He also honoured all his servants with gifts of wealth, and then leaving that abode set out on his journey. Then O son, king Yudhishthira, trembling all over, with utterance choked with tears, said these words in a loud voice, viz.,--'O righteous monarch, where dost thou go?--and fell down in a swoon. Arjuna, burning with great grief, sighed repeatedly. That foremost of Bharata princes, telling Yudhishthira that he should not behave in that manner, stood cheerlessly and with heart plunged into distress. Vrikodara, the heroic Phalguna, the two sons of Madri, Vidura, Sanjaya, Dhritarashtra's son by his Vaisya wife, and Kripa, and Dhaumya, and other Brahmanas, all followed the old monarch, with voices choked in grief. Kunti walked ahead, bearing on her shoulders the hand of Gandhari who walked with her bandaged eyes. King Dhritarashtra walked confidently behind Gandhari, placing his hand on her shoulder. 1 Drupada's daughter Krishna, she of the Sattwata race, Uttara the daughter-in-law of the Kauravas, who had recently become a mother, Chitrangada, and other ladies of the royal house-hold, all proceeded with the old monarch. The wail they uttered on that occasion, O king, from grief, resembled the loud lamentationsp. 26
of a swarm of she-ospreys. Then the wives of the citizens,--Brahmanas and Kshatriyas and Vaisyas and Sudras,--also came out into the streets from every side. At Dhritarashtra's departure, O king, all the citizens of Hastinapore became as distressed as they had been, O monarch, when they had witnessed the departure of the Pandavas in former days after their defeat at the match at dice. Ladies that had never seen the sun or the moon, came out into the streets on the
(My humble salutations to the lotus feet of Sreeman
Brahmasri K M Ganguliji for the collection)
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