The Sacred
Scripture of great Epic Sree
Mahabharatam:
The Mahabharatam
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Book 1 (Adiparva)
Book
1
Chapter 61
1 [j]devānāṃ dānavānāṃ ca yakṣāṇām atha rakṣasām
anyeṣāṃ caiva bhūtānāṃ sarveṣāṃ bhagavann aham
2 śrotum icchāmi tattvena mānuṣeṣu mahātmanām
janma karma ca bhūtānām eteṣām anupūrvaśaḥ
3 [v]
mānuṣeṣu manuṣyendra saṃbhūtā ye divaukasaḥ
prathamaṃ dānavāṃś caiva tāṃs te vakṣyāmi sarvaśaḥ
4 vipracittir iti khyāto ya āsīd dānavarṣabhaḥ
jarāsaṃdha iti khyātaḥ sa āsīn manujarṣabhaḥ
5 diteḥ putras tu yo rājan hiraṇyakaśipuḥ smṛtaḥ
sa jajñe mānuṣe loke śiśupālo nararṣabhaḥ
6 saṃhrāda iti vikhyātaḥ prahrādasyānujas tu yaḥ
sa śalya iti vikhyāto jajñe bāhlīla puṃgavaḥ
7 anuhrādas tu tejasvī yo 'bhūt khyāto jaghanyajaḥ
dhṛṣṭaketur iti khyātaḥ sa āsīn manujeśvaraḥ
8 yas tu rājañ śibir nāma daiteyaḥ parikīrtitaḥ
druma ity abhivikhyātaḥ sa āsīd bhuvi pārthivaḥ
9 bāṣkalo nāma yas teṣām āsīd asurasattamaḥ
bhagadatta iti khyātaḥ sa āsīn manujeśvaraḥ
10 ayaḥ śirā aśvaśirā ayaḥ śaṅkuś ca vīryavān
tathā gaganamūrdhā ca vegavāṃś cātra pañcamaḥ
11 pañcaite jajñire rājan vīryavanto mahāsurāḥ
kekayeṣu mahātmānaḥ pārthivarṣabha sattamāḥ
12 ketumān iti vikhyāto yas tato 'nyaḥ pratāpavān
amitaujā iti khyātaḥ pṛthivyāṃ so 'bhavann nṛpaḥ
13 svarbhānur iti vikhyātaḥ śrīmān yas tu mahāsuraḥ
ugrasena iti khyāta ugra karmā narādhipaḥ
14 yas tv aśva iti vikhyātaḥ śrīmān āsīn mahāsuraḥ
aśoko nāma rājāsīn mahāvīryaparākramaḥ
15 tasmād avarajo yas tu rājann aśvapatiḥ smṛtaḥ
daiteyaḥ so 'bhavad rājā hārdikyo manujarṣabhaḥ
16 vṛṣaparveti vikhyātaḥ śrīmān yas tu mahāsuraḥ
dīrghaprajña iti khyātaḥ pṛthivyāṃ so 'bhavan nṛpaḥ
17 ajakas tv anujo rājan ya āsīd vṛṣaparvaṇaḥ
sa malla iti vikhyātaḥ pṛthivyām abhavan nṛpaḥ
18 aśvagrīva iti khyātaḥ sattvavān yo mahāsuraḥ
rocamāna iti khyātaḥ pṛthivyāṃ so 'bhavan nṛpaḥ
19 sūkṣmas tu matimān rājan kīrtimān yaḥ prakīrtitaḥ
bṛhanta iti vikhyātaḥ kṣitāv āsīt sa pārthivaḥ
20 tuhuṇḍa iti vikhyāto ya āsīd asurottamaḥ
senā bindur iti khyātaḥ sa babhūva narādhipaḥ
21 isṛpā nāma yas teṣām asurāṇāṃ balādhikaḥ
pāpajin nāma rājāsīd bhuvi vikhyātavikramaḥ
22 ekacakra iti khyāta āsīd yas tu mahāsuraḥ
prativindhya iti khyāto babhūva prathitaḥ kṣitau
23 virūpākṣas tu daiteyaś citrayodhī mahāsuraḥ
citravarmeti vikhyātaḥ kṣitāv āsīt sa pārthivaḥ
24 haras tv ariharo vīra āsīd yo dānavottamaḥ
suvāstur iti vikhyātaḥ sa jajñe manujarṣabhaḥ
25 aharas tu mahātejāḥ śatrupakṣa kṣayaṃ karaḥ
bāhlīko nāma rājā sa babhūva prathitaḥ kṣitau
26 nicandraś candra vaktraś ca ya āsīd asurottamaḥ
muñja keśa iti khyātaḥ śrīmān āsīt sa pārthivaḥ
27 nikumbhas tv ajitaḥ saṃkhye mahāmatir ajāyata
bhūmau bhūmipatiḥ śreṣṭho devādhipa iti smṛtaḥ
28 śarabho nāma yas teṣāṃ daiteyānāṃ mahāsuraḥ
pauravo nāma rājarṣiḥ sa babhūva nareṣv iha
29 dvitīyaḥ śalabhas teṣām asurāṇāṃ babhūva yaḥ
prahrādo nāma bāhlīkaḥ sa babhūva narādhipaḥ
30 candras tu ditijaśreṣṭho loke tārādhipopamaḥ
ṛṣiko nāma rājarṣir babhūva nṛpasattamaḥ
31 mṛtapā iti vikhyāto ya āsīd asurottamaḥ
paścimānūpakaṃ viddhi taṃ nṛpaṃ nṛpasattama
32 gaviṣṭhas tu mahātejā yaḥ prakhyāto mahāsuraḥ
drumasena iti khyātaḥ pṛthivyāṃ so 'bhavan nṛpaḥ
33 mayūra iti vikhyātaḥ śrīmān yas tu mahāsuraḥ
sa viśva iti vikhyāto babhūva pṛthivīpatiḥ
34 suparṇa iti vikhyātatasmād avarajas tu yaḥ
kālakīrtir iti khyātaḥ pṛthivyāṃ so 'bhavan nṛpaḥ
35 candra hanteti yas teṣāṃ kīrtitaḥ pravaro 'suraḥ
śunako nāma rājarṣiḥ sa babhūva narādhipaḥ
36 vināśanas tu candrasya ya ākhyāto mahāsuraḥ
jānakir nāma rājarṣiḥ sa babhūva narādhipaḥ
37 dīrghajihvas tu kauravya ya ukto dānavarṣabhaḥ
kāśirāja iti khyātaḥ pṛthivyāṃ pṛthivīpatiḥ
38 grahaṃ tu suṣuve yaṃ taṃ siṃhī candrārkamardanam
krātha ity abhivikhyātaḥ so 'bhavan manujādhipaḥ
39 anāyuṣas tu putrāṇāṃ caturṇāṃ pravaro 'suraḥ
vikṣaro nāma tejasvī vasu mitro 'bhavan nṛpaḥ
40 dvitīyo vikṣarādyas tu narādhipa mahāsuraḥ
pāṃsurāṣṭrādhipa iti viśrutaḥ so 'bhavan nṛpaḥ
41 balavīra iti khyāto yas tv āsīd asurottamaḥ
pauṇḍra matsyaka ity eva sa babhūva narādhipaḥ
42 vṛtra ity abhivikhyāto yas tu rājan mahāsuraḥ
maṇimān nāma rājarṣiḥ sa babhūva narādhipaḥ
43 krodhahanteti yas tasya babhūvāvarajo 'suraḥ
daṇḍa ity abhivikhyātaḥ sa āsīn nṛpatiḥ kṣitau
44 krodhavardhana ity eva yas tv anyaḥ parikīrtitaḥ
daṇḍadhāra iti khyātaḥ so 'bhavan manujeśvaraḥ
45 kālakāyās tu ye putrās teṣām aṣṭau narādhipāḥ
jajñire rājaśārdūla śārdūlasamavikramāḥ
46 magadheṣu jayatsenaḥ śrīmān āsīt sa pārthivaḥ
aṣṭānāṃ pravaras teṣāṃ kāleyānāṃ mahāsuraḥ
47 dvitīyas tu tatas teṣāṃ śrīmān harihayopamaḥ
aparājita ity eva sa babhūva narādhipaḥ
48 tṛtīyas tu mahārāja mahābāhur mahāsuraḥ
niṣādādhipatir jajñe bhuvi bhīmaparākramaḥ
49 teṣām anyatamo yas tu caturthaḥ parikīrtitaḥ
śreṇimān iti vikhyātaḥ kṣitau rājarṣisattamaḥ
50 pañcamas tu babhūvaiṣāṃ pravaro yo mahāsuraḥ
mahaujā iti vikhyāto babhūveha paraṃtapaḥ
51 ṣaṣṭhas tu matimān yo vai teṣām āsīn mahāsuraḥ
abhīrur iti vikhyātaḥ kṣitau rājarṣisattamaḥ
52 samudrasenaś ca nṛpas teṣām evābhavad guṇān
viśrutaḥ sāgarāntāyāṃ kṣitau dharmārthatattvavit
53 bṛhann nāmāṣṭamas teṣāṃ kāleyānāṃ paraṃtapaḥ
babhūva rājan dharmātmā sarvabhūtahite rataḥ
54 gaṇaḥ krodhavaśo nāma yas te rājan prakīrtitaḥ
tataḥ saṃjajñire vīrāḥ kṣitāv iha narādhipāḥ
55 nandikaḥ karṇaveṣṭaś ca siddhārthāḥ kīṭakas tathā
suvīraś ca subāhuś ca mahāvīro 'tha bāhlikaḥ
56 krodho vicityaḥ surasaḥ śrīmān nīlaś ca bhūmipaḥ
vīra dhāmā ca kauravya bhūmipālaś ca nāmataḥ
57 dantavaktraś ca nāmāsīd durjayaś caiva nāmataḥ
rukmī ca nṛpaśārdūlo rājā ca janamejayaḥ
58 āṣāḍho vāyuvegaś ca bhūmitejās tathaiva ca
ekalavyaḥ sumitraś ca vāṭadhāno 'tha gomukhaḥ
59 kārūṣakāś ca rājānaḥ kṣemadhūrtis tathaiva ca
śrutāyur uddhavaś caiva bṛhatsenas tathaiva ca
60 kṣemogra tīrthaḥ kuharaḥ kaliṅgeṣu narādhipaḥ
matimāṃś ca manuṣyendra īśvaraś ceti viśrutaḥ
61 gaṇāt krodhavaśād evaṃ rājapūgo 'bhavat kṣitau
jātaḥ purā mahārāja mahākīrtir mahābalaḥ
62 yas tv āsīd devako nāma devarājasamadyutiḥ
sa gandharvapatir mukhyaḥ kṣitau jajñe narādhipaḥ
63 bṛhaspater bṛhat kīrter devarṣer viddhi bhārata
aṃśād droṇaṃ samutpannaṃ bhāradvājam ayonijam
64 dhanvināṃ nṛpaśārdūla yaḥ sa sarvāstravittamaḥ
bṛhat kīrtir mahātejāḥ saṃjajñe manujeṣv iha
65 dhanurvede ca vede ca yaṃ taṃ vedavido viduḥ
variṣṭham indrakarmāṇaṃ droṇaṃ svakulavardhanam
66 mahādevāntakābhyāṃ ca kāmāt krodhāc ca bhārata
ekatvam upapannānāṃ jajñe śūraḥ paraṃtapaḥ
67 aśvatthāmā mahāvīryaḥ śatrupakṣa kṣayaṃ karaḥ
vīraḥ kamalapatrākṣaḥ kṣitāv āsīn narādhipa
68 jajñire vasavas tv aṣṭau gaṅgāyāṃ śaṃtanoḥ sutāḥ
vasiṣṭhasya ca śāpena niyogād vāsavasya ca
69 teṣām avarajo bhīṣmaḥ kurūṇām abhayaṃkaraḥ
matimān vedavid vāgmī śatrupakṣa kṣayaṃ karaḥ
70 jāmadagnyena rāmeṇa yaḥ sa sarvavidāṃ varaḥ
ayudhyata mahātejā bhārgaveṇa mahātmanā
71 yas tu rājan kṛpo nāma brahmarṣir abhavat kṣitau
rudrāṇāṃ taṃ gaṇād viddhi saṃbhūtam atipauruṣam
72 śakunir nāma yas tv āsīd rājā loke mahārathaḥ
dvāparaṃ viddhi taṃ rājan saṃbhūtam arimardanam
73 sātyakiḥ satyasaṃdhas tu yo 'sau vṛṣṇikulodvahaḥ
pakṣāt sa jajñe marutāṃ devānām arimardanaḥ
74 drupadaś cāpi rājarṣis tata evābhavad gaṇāt
mānuṣe nṛpa loke 'smin sarvaśastrabhṛtāṃ varaḥ
75 tataś ca kṛtavarmāṇaṃ viddhi rājañ janādhipam
jātam apratikarmāṇaṃ kṣatriyarṣabha sattamam
76 marutāṃ tu gaṇād viddhi saṃjātam arimardanam
virāṭaṃ nāma rājarṣiṃ pararāṣṭra pratāpanam
77 ariṣṭāyās tu yaḥ putro haṃsa ity abhiviśrutaḥ
sa gandharvapatir jajñe kuruvaṃśavivardhanaḥ
78 dhṛtarāṣṭra iti khyātaḥ kṛṣṇadvaipāyanād api
dīrghabāhur mahātejāḥ prajñā cakṣur narādhipaḥ
mātur doṣād ṛṣeḥ kopād andha eva vyajāyata
79 atres tu sumahābhāgaṃ putraṃ putravatāṃ varam
viduraṃ viddhi loke 'smiñ jātaṃ buddhimatāṃ varam
80 kaler aṃśāt tu saṃjajñe bhuvi duryodhano nṛpaḥ
durbuddhir durmatiś caiva kurūṇām ayaśaḥ karaḥ
81 jagato yaḥ sa sarvasya vidviṣṭaḥ kalipūruṣaḥ
yaḥ sarvāṃ ghātayām āsa pṛthivīṃ puruṣādhamaḥ
yena vairaṃ samuddīptaṃ bhūtānta karaṇaṃ mahat
82 paulastyā bhrātaraḥ sarve jajñire manujeṣv iha
śataṃ duḥśāsanādīnāṃ sarveṣāṃ krūrakarmaṇām
83 durmukho duḥsahaś caiva ye cānye nānuśabditāḥ
duryodhana sahāyās te paulastyā bharatarṣabha
84 dharmasyāṃśaṃ tu rājānaṃ viddhi rājan yudhiṣṭhiram
bhīmasenaṃ tu vātasya devarājasya cārjunam
85 aśvinos tu tathaivāṃśau rūpeṇāpratimau bhuvi
nakulaḥ sahadevaś ca sarvalokamanoharau
86 yaḥ suvarceti vikhyātaḥ somaputraḥ pratāpavān
abhimanyur bṛhat kīrtir arjunasya suto 'bhavat
87 agner aṃśaṃ tu viddhi tvaṃ dhṛṣṭadyumnaṃ mahāratham
śikhaṇḍinam atho rājan strīpuṃsaṃ viddhi rākṣasam
88 draupadeyāś ca ye pañca babhūvur bharatarṣabha
viśve devagaṇān rājaṃs tān viddhi bharatarṣabha
89 āmuktakavacaḥ karṇo yas tu jajñe mahārathaḥ
divākarasya taṃ viddhi devasyāṃśam anuttamam
90 yas tu nārāyaṇo nāma devadevaḥ sanātanaḥ
tasyāṃśo mānuṣeṣv āsīd vāsudevaḥ pratāpavān
91 śeṣasyāṃśas tu nāgasya baladevo mahābalaḥ
sanatkumāraṃ pradyumnaṃ viddhi rājan mahaujasam
92 evam anye manuṣyendra bahavo 'ṃśā divaukasām
jajñire vasudevasya kule kulavivardhanāḥ
93 gaṇas tv apsarasāṃ yo vai mayā rājan prakīrtitaḥ
tasya bhāgaḥ kṣitau jajñe niyogād vāsavasya ca
94 tāni ṣoḍaśa devīnāṃ sahasrāṇi narādhipa
babhūvur mānuṣe loke nārāyaṇa parigrahaḥ
95 śriyas tu bhāgaḥ saṃjajñe ratyarthaṃ pṛthivītale
drupadasya kule kanyā vedimadhyād aninditā
96 nātihrasvā na mahatī nīlotpalasugandhinī
padmāyatākṣī suśroṇī asitāyata mūrdhajā
97 sarvalakṣaṇasaṃpannā vaiḍūrya maṇisaṃnibhā
pañcānāṃ puruṣendrāṇāṃ cittapramathinī rahaḥ
98 siddir dhṛtiś ca ye devyau pañcānāṃ mātarau tu te
kuntī mādrī ca jajñāte matis tu subalātmajā
99 iti devāsurāṇāṃ te gandharvāpsarasāṃ tathā
aṃśāvataraṇaṃ rājan rakṣasānāṃ ca kīrtitam
100 ye pṛthivyāṃ samudbhūtā rājāno yuddhadurmadāḥ
mahātmāno yadūnāṃ ca ye jātā vipule kule
101 dhanyaṃ yaśasyaṃ putrīyam āyuṣyaṃ vijayāvaham
idam aṃśāvataraṇaṃ śrotavyam anasūyatā
102 aṃśāvataraṇaṃ śrutvā devagandharvarakṣasām
prabhavāpyayavit prājño na kṛcchreṣv avasīdati
SECTION LXI
(Adivansavatarana
Parva continued)
"Vaisampayana said, 'Bowing down in the
first place to my preceptor with the eight parts of my body touching the
ground, with devotion and reverence, and with all my heart, worshipping the
whole assembly of Brahmanas and other learned persons, I shall recite in full
what I have heard from the high-souled and great Rishi Vyasa, the first
of intelligent men in the three worlds. And having got it within thy reach, O
monarch, thou also art a fit person to hear the composition called Bharata.
Encouraged by the command of my preceptor my heart feeleth no fear."Hear, O monarch, why that disunion occurred between the Kurus and the Pandavas, and why also that exile into the woods immediately proceeding from the game at dice prompted by the desire (of the Kurus) for rule. I shall relate all to thee who askest it thou best of the Bharata race!
"On the death of their father those heroes (the Pandavas) came to their own home. And within a short time they became well-versed in archery. And the Kurus beholding the Pandavas gifted with physical strength, energy, and power of mind, popular also with the citizens, and blessed with good fortune, became very jealous. Then the crookedminded Duryodhana, and Karna, with (the former's uncle) the son of Suvala began to persecute them and devise means for their exile. Then the wicked Duryodhana, guided by the counsels of Sakuni (his maternal uncle), persecuted the Pandavas in various ways for the acquirement of undisputed sovereignty. The wicked son of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of the wolf digested the poison with the food. Then the wretch again tied the sleeping Bhima on the margin of the Ganges and, casting him into the water, went away. But when Bhimasena of strong arms, the son of Kunti woke, he tore the strings with which he had been tied and came up, his pains all gone. And while asleep and in the water black snakes
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of virulent poison bit him in every part of his body. But that slayer of foes did not still perish. And in all those persecutions of the Pandavas by their cousins, the Kurus, the high-minded Vidura attentively engaged himself neutralising those evil designs and rescuing the persecuted ones. And as Sakra from the heavens keeps in happiness the world of men, so did Vidura always keep the Pandavas from evil.
"When Duryodhana, with various means, both secret and open, found himself incapable of destroying the Pandavas who were protected by the fates and kept alive for grave future purposes (such as the extermination of the Kuru race), then called together his counsellors consisting of Vrisha (Karna), Duhsasana and others, and with the knowledge of Dhritarashtra caused a house of lac to be constructed. And king Dhritarashtra, from affection for his children, and prompted by the desire of sovereignty, sent the Pandavas tactfully into Varanavata. And the Pandavas then went away with their mother from Hastinapura. And when they were leaving the city, Vidura gave them some idea of impending danger and how they could come out of it.
'The sons of Kunti reached the town of Varanavata and lived there with their mother. And, agreeably to the command of Dhritarashtra, those illustrious slayers of all enemies lived in the palace of lac, while in that town. And they lived in that place for one year, protecting themselves from Purochana very wakefully. And causing a subterranean passage to be constructed, acting according to the directions of Vidura, they set fire to that house of lac and burnt Purochana (their enemy and the spy of Duryodhana) to death. Those slayers of all enemies, anxious with fear, then fled with their mother. In the woods beside a fountain they saw a Rakshasa. But, alarmed at the risk they ran of exposure by such an act the Pandavas fled in the darkness, out of fear from the sons of Dhritarashtra. It was here that Bhima gained Hidimva (the sister of the Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was born. Then the Pandavas, of rigid vows, and conversant with the Vedas wended to a town of the name of Ekachakra and dwelt there in the guise of Brahmacharins. And those bulls among men dwelt in that town in the house of a Brahmana for some time, with temperance and abstinence. And it was here that Bhima of mighty arms came upon a hungry and mighty and man-eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu, that tiger among men, slew him speedily with the strength of his arms and made the citizens safe and free from fear. Then they heard of Krishna (the princess of Panchala) having become disposed to select a husband from among the assembled princes. And, hearing of it, they went to Panchala, and there they obtained the maiden. And having obtained Draupadi (as their common wife) they then dwelt there for a year. And after they became known, those chastisers of all enemies went back to Hastinapura. And they were then told by king Dhritarashtra and the son of Santanu (Bhishma) as
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follows: 'In order, O dear ones, dissensions may not take place between you and your cousins, we have settled that Khandavaprastha should be your abode. Therefore, go ye, casting off all jealousy, to Khandavaprastha which contains many towns served by many broad roads, for dwelling there.' And accordingly the Pandavas went, with all their friends and followers, to Khandavaprastha taking with them many jewels and precious stones. And the sons of Pritha dwelt there for many years. And they brought, by force of arms, many a prince under their subjection. And thus, setting their hearts on virtue and firmly adhering to truth, unruffled by affluence, calm in deportment, and putting down numerous evils, the Pandavas gradually rose to power. And Bhima of great reputation subjugated the East, the heroic Arjuna, the North, Nakula, the West; Sahadeva that slayer of all hostile heroes, the South. And this having been done, their domination was spread over the whole world. And with the five Pandavas, each like unto the Sun, the Earth looked as if she had six Suns.
"Then, for some reason, Yudhishthira the just, gifted with great energy and prowess, sent his brother Arjuna who was capable of drawing the bow with the left hand, dearer unto him than life itself, into the woods. And Arjuna, that tiger among men, of firm soul, and gifted with every virtue, lived in the woods for eleven years and months. And during this period, on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu (Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched younger sister of Vasudeva, Subhadra by name. And she became united, in gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra, or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the son of Kunti, with Vasudeva, gratified Agni; the carrier of the sacrificial butter, in the forest of Khandava (by burning the medicinal plants in that woods to cure Agni of his indigestion). And to Arjuna, assisted as he was by Kesava, the task did not at all appear heavy even as nothing is heavy to Vishnu with immense design and resources in the matter of destroying his enemies. And Agni gave unto the son of Pritha the excellent bow Gandiva and a quiver that was inexhaustible, and a war-chariot bearing the figure of Garuda on its standard. And it was on this occasion that Arjuna relieved the great Asura (Maya) from fear (of being consumed in the fire). And Maya, in gratitude, built (for the Pandavas) a celestial palace decked with every sort of jewels and precious stones. And the wicked Duryodhana, beholding that building, was tempted with the desire of possessing it. And deceiving Yudhishthira by means of the dice played through the hands of the son of Suvala, Duryodhana sent the Pandavas into the woods for twelve years and one additional year to be passed in concealment, thus making the period full thirteen.
"And the fourteenth year, O monarch, when the Pandavas returned and claimed their property, they did not obtain it. And thereupon war was declared, and the Pandavas, after exterminating the whole race of Kshatriyas
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and slaying king Duryodhana, obtained back their devastated kingdom.
"This is the history of the Pandavas who never acted under the influence of evil passions; and this the account, O first of victorious monarchs of the disunion that ended in the loss of their kingdom by the Kurus and the victory of the Pandavas.'"
Book
1
Chapter 62
1 [j]
tvattaḥ śrutam idaṃ brahman devadānavarakṣasām
aṃśāvataraṇaṃ samyag gandharvāpsarasāṃ tathā
2 imaṃ tu bhūya icchāmi kurūṇāṃ vaṃśam āditaḥ
kathyamānaṃ tvayā vipra viprarṣigaṇasaṃnidhau
3 [v]
pauravāṇāṃ vaṃśakaro duḥṣanto nāma vīryavān
pṛthivyāś caturantāyā goptā bharatasattama
4 caturbhāgaṃ bhuvaḥ kṛtsnaṃ sa bhuṅkte manujeśvaraḥ
samudrāvaraṇāṃś cāpi deśān sa samitiṃjayaḥ
5 āmlecchāṭavikān sarvān sa bhuṅkte ripumardanaḥ
ratnākara samudrāntāṃś cāturvarṇyajanāvṛtān
6 na varṇasaṃkarakaro nākṛṣya karakṛj janaḥ
na pāpakṛt kaś cid āsīt tasmin rājani śāsati
7 dharmyāṃ ratiṃ sevamānā dharmārthāv abhipedire
tadā narā naravyāghra tasmiñ janapadeśvare
8 nāsīc corabhayaṃ tāta na kṣudhā bhayam aṇv api
nāsīd vyādhibhayaṃ cāpi tasmiñ janapadeśvare
9 svair dharmai remire varṇā daive karmaṇi niḥspṛhāḥ
tam āśritya mahīpālam āsaṃś caivākuto bhayāḥ
10 kālavarṣī ca parjanyaḥ sasyāni phalavanti ca
sarvaratnasamṛddhā ca mahī vasumatī tadā
11 sa cādbhutamahāvīryo vajrasaṃhanano yuvā
udyamya mandaraṃ dorbhyāṃ haret savanakānanam
12 dhanuṣy atha gadāyuddhe tsarupraharaṇeṣu ca
nāgapṛṣṭhe 'śvapṛṣṭhe ca babhūva pariniṣṭhitaḥ
13 bale viṣṇusamaś cāsīt tejasā bhāskaropamaḥ
akṣubdhatve 'rṇava samaḥ sahiṣṇutve dharā samaḥ
14 saṃmataḥ sa mahīpālaḥ prasannapurarāṣṭravān
bhūyo dharmaparair bhāvair viditaṃ janam āvasat
SECTION LXII
(Adivansavatarana
Parva continued)
"Janamejaya said, 'O excellent Brahmana,
thou hast, indeed, told me, in brief, the history, called Mahabharata,
of the great acts of the Kurus. But, O thou of ascetic wealth, recite now that wonderful
narration fully. I feel a great curiosity to hear it. It behoveth thee to
recite it, therefore, in full. I am not satisfied with hearing in a nutshell
the great history. That could never have been a trifling cause for which the
virtuous ones could slay those whom they should not have slain, and for which
they are yet applauded by men. Why also did those tigers among men, innocent
and capable of avenging themselves upon their enemies, calmly suffer the
persecution of the wicked Kurus? Why also, O best of Brahmanas, did Bhima of
mighty arms and of the strength of ten thousand elephants, control his anger,
though wronged? Why also did the chaste Krishna, the daughter of Drupada,
wronged by those wretches and able to burn them, not burn the sons of Dhritarashtra
with her wrathful eyes? Why also did the two other sons of Pritha (Bhima and
Arjuna) and the two sons of Madri (Nakula and Sahadeva), themselves injured by
the wretched Kurus, follow Yudhishthira who was greatly addicted to the evil
habit of gambling? Why also did Yudhishthira, that foremost of all virtuous
men, the son of Dharma himself, fully acquainted with all duties, suffer that
excess of affliction? Why also did the Pandava Dhananjaya, having Krishna for
his charioteer, who by his arrows sent to the other world that dauntless host
of fighting men (suffer such persecution)? O thou of ascetic wealth, speak to
me of all these as they took place, and everything that those mighty
charioteers achieved.'"Vaisampayana said, 'O monarch, appoint thou a time for hearing it. This history told by Krishna-Dwaipayana is very extensive. This is but the beginning. I shall recite it. I shall repeat the whole of the composition in full, of the illustrious and great Rishi Vyasa of immeasurable mental power, and worshipped in all the worlds. This Bharata consists of a hundred thousand sacred slokas composed by the son of Satyavati, of immeasurable mental power. He that reads it to others, and they that hear it read, attain to the world of Brahman and become equal to the very gods. This Bharata is equal unto the Vedas, is holy and excellent; is the worthiest of all to be listened to, and is a Purana worshipped by the Rishis.
p. 122
[paragraph continues] It contains much useful instruction on Artha and Kama (profit and pleasure). This sacred history maketh the heart desire for salvation. Learned persons by reciting this Veda of Krishna-Dwaipayana to those that are liberal, truthful and believing, earn much wealth. Sins, such as killing the embryo in the womb, are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu (after the eclipse is over). This history is called Jaya. It should be heard by those desirous of victory. A king by hearing it may bring the whole world under subjection and conquer all his foes. This history in itself is a mighty act of propitiation, a mighty sacrifice productive of blessed fruit. It should always be heard by a young monarch with his queen, for then they beget a heroic son or a daughter to occupy a throne. This history is the high and sacred science of Dharma, Artha, and also of Moksha; it hath been so said by Vyasa himself of mind that is immeasurable. This history is recited in the present age and will be recited in the future. They that hear it, read, have sons and servants always obedient to them and doing their behests. All sins that are committed by body, word, or mind, immediately leave them that hear this history. They who hear, without the spirit of fault finding, the story of the birth of the Bharata princes, can have no fear of maladies, let alone the fear of the other world.
"For extending the fame of the high-souled Pandavas and of other Kshatriyas versed in all branches of knowledge, high spirited, and already known in the world for their achievements, Krishna-Dwaipayana, guided also by the desire of doing good to the world, hath composed this work. It is excellent, productive of fame, grants length of life, is sacred and heavenly. He who, from desire of acquiring religious merit, causeth this history to be heard by sacred Brahmanas, acquireth great merit and virtue that is inexhaustible. He that reciteth the famous generation of the Kurus becometh immediately purified and acquireth a large family himself, and becometh respected in the world. That Brahmana who regularly studies this sacred Bharata for the four months of the rainy season, is cleansed from all his sins. He that has read the Bharata may be regarded as one acquainted with the Vedas.
"This work presents an account of the gods and royal sages and sacred regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the goddess Parvati; the birth of Kartikeya who sprang from union of Parvati with Mahadeva and was reared by many mothers; the greatness of Brahmanas and of kine. This Bharata is a collection of all the Srutis, and is fit to be heard by every virtuous person. That learned man who reciteth it to Brahmanas during the sacred lunations, becometh cleansed of all sins, and, not caring for heaven as it were, attaineth to a union with Brahma. He that causeth even a single foot of this poem to be heard by Brahmanas during the performance of a Sraddha, maketh that Sraddha
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inexhaustible, the Pitris becoming ever gratified with the articles once presented to them. The sins that are committed daily by our senses or the mind, those that are committed knowingly or unknowingly by any man, are all destroyed by hearing the Mahabharata. The history of the exalted birth of the Bharata princes is called the Mahabharata. He who knoweth this etymology of the name is cleansed of all his sins. And as this history of the Bharata race is so wonderful, that, when recited, it assuredly purifieth mortals from all sins. The sage Krishna-Dwaipayana completed his work in three years. Rising daily and purifying himself and performing his ascetic devotions, he composed this Mahabharata. Therefore, this should be heard by Brahmanas with the formality of a vow. He who reciteth this holy narration composed by Krishna (Vyasa) for the hearing of others, and they who hear it, in whatever state he or they may be, can never be affected by the fruit of deeds, good or bad. The man desirous of acquiring virtue should hear it all. This is equivalent to all histories, and he that heareth it always attaineth to purity of heart. The gratification that one deriveth from attaining to heaven is scarcely equal to that which one deriveth from hearing this holy history. The virtuous man who with reverence heareth it or causeth it to be heard, obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata is said to be as much a mine of gems as the vast Ocean or the great mountain Meru. This history is sacred and excellent, and is equivalent to the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and virtue-increasing. O monarch, he that giveth a copy of the Bharata to one that asketh for it doth indeed make a present of the whole earth with her belt of seas. O son of Parikshit, this pleasant narration that giveth virtue and victory I am about to recite in its entirety: listen to it. The sage Krishna-Dwaipayana regularly rising for three years, composed this wonderful history called Mahabharata. O bull amongst the Bharata monarchs, whatever is spoken about virtue, wealth, pleasure, and salvation may be seen elsewhere; but whatever is not contained in this is not to be found anywhere.'"
Book
1
Chapter 63
1 [vai]
sa kadā cin mahābāhuḥ prabhūtabalavāhanaḥ
vanaṃ jagāma gahanaṃ hayanāgaśatair vṛtaḥ
2 khaḍgaśakti dharair vīrair gadāmusalapāṇibhiḥ
prāsatomara hastaiś ca yayau yodhaśatair vṛtaḥ
3 siṃhanādaiś ca yodhānāṃ śaṅkhadundubhinisvanaiḥ
rathanemi svanaiś cāpi sanāgavarabṛṃhitaiḥ
4 heṣitasvanamiśraiś ca kṣveḍitāsphoṭita svanaiḥ
āsīt kilakilā śabdas tasmin gacchati pārthive
5 prāsādavaraśṛṅgasthāḥ parayā nṛpa śobhayā
dadṛśus taṃ striyas tatra śūram ātmayaśaḥ karam
6 śakropamam amitraghnaṃ paravāraṇavāraṇam
paśyantaḥ strīgaṇās tatra śastrapāṇiṃ sma menire
7 ayaṃ sa puruṣavyāghro raṇe 'dbhutaparākramaḥ
yasya bāhubalaṃ prāpya na bhavanty asuhṛdgaṇāḥ
8 iti vāco bruvantyas tāḥ striyaḥ premṇā narādhipam
tuṣṭuvuḥ puṣpavṛṣṭīś ca sasṛjus tasya mūdhani
9 tatra tatra ca viprendraiḥ stūyamānaḥ samantataḥ
niryayau parayā prītyā vanaṃ mṛgajighāṃsayā
10 sudūram anujagmus taṃ paurajānapadās tadā
nyavartanta tataḥ paścād anujñātā nṛpeṇa ha
11 suparṇapratimenātha rathena vasudhādhipaḥ
mahīm āpūrayām āsa ghoṣeṇa tridivaṃ tathā
12 sa gacchan dadṛśe dhīmān nandanapratimaṃ vanam
bilvārka khadirākīrṇaṃ kapittha dhava saṃkulam
13 viṣamaṃ parvata prasthair aśmabhiś ca samāvṛtam
nirjalaṃ nirmanuṣyaṃ ca bahuyojanam āyatam
mṛgasaṃghair vṛtaṃ ghorair anyaiś cāpi vanecaraiḥ
14 tad vanaṃ manujavyāghraḥ sabhṛtyabalavāhanaḥ
loḍayām āsa duḥṣantaḥ sūdayan vividhān mṛgān
15 bāṇagocara saṃprāptāṃs tatra vyāghragaṇān bahūn
pātayām āsa duḥṣanto nirbibheda ca sāyakaiḥ
16 dūrasthān sāyakaiḥ kāṃś cid abhinat sa nararṣabhaḥ
abhyāśam āgatāṃś cānyān khaḍgena nirakṛntata
17 kāṃś cid eṇān sa nirjaghne śaktyā śaktimatāṃ varaḥ
gadā maṇḍalatattvajñaś cacārāmita vikramaḥ
18 tomarair asibhiś cāpi gadāmusalakarpaṇaiḥ
cacāra sa vinighnan vai vanyāṃs tatra mṛgadvijān
19 rājñā cādbhutavīryeṇa yodhaiś ca samarapriyaiḥ
loḍyamānaṃ mahāraṇyaṃ tatyajuś ca mahāmṛgāḥ
20 tatra vidruta saṃghāni hatayūthapatīni ca
mṛgayūthāny athautsukyāc chabdaṃ cakrus tatas tataḥ
21 śuṣkāṃ cāpi nadīṃ gatvā jalanairāśya karśitāḥ
vyāyāmaklāntahṛdayāḥ patanti sma vicetasaḥ
22 kṣutpipāsāparītāś ca śrāntāś ca patitā bhuvi
ke cit tatra naravyāghrair abhakṣyanta bubhukṣitaiḥ
23 ke cid agnim athotpādya samidhya ca vanecarāḥ
bhakṣayanti sma māṃsāni prakuṭya vidhivat tadā
24 tatra ke cid gajā mattā balinaḥ śastravikṣatāḥ
saṃkocyāgra karān bhītāḥ pradravanti sma vegitāḥ
25 śakṛn mūtraṃ sṛjantaś ca kṣarantaḥ śoṇitaṃ bahu
vanyā gajavarās tatra mamṛdur manujān bahūn
26 tad vanaṃ balameghena śaradhāreṇa saṃvṛtam
vyarocan mahiṣākīrṇaṃ rājñā hatamahāmṛgam
SECTION LXIII
(Adivansavatarana
Parva continued)
"Vaisampayana said, 'There was a king of
the name of Uparichara. That monarch was devoted to virtue. He was very much
addicted also to hunting. That king of the Paurava race, called also Vasu,
conquered the excellent and delightful kingdom of Chedi under instructions from
Indra. Some time after, the king gave up the use of arms and, dwelling in a
secluded retreat, practised the most severe austerities. The gods with Indra at
their head once approached the monarch during this period, believing that hep. 124
sought the headship of the gods, by those severe austerities of his. The celestials, becoming objects of his sight, by soft speeches succeeded in winning him away from his ascetic austerities.'
"The gods said, 'O lord of the earth, thou shouldst take care so that virtue may not sustain a diminution on earth! Protected by thee, virtue itself will in return protect the universe.' And Indra said, 'O king, protect virtue on earth attentively and rigidly. Being virtuous, thou shalt, for all time, behold (in after life) many sacred regions. And though I am of Heaven, and thou art of earth, yet art thou my friend and dear to me. And, O king of men, dwell thou in that region on earth which is delightful, and aboundeth in animals, is sacred, full of wealth and corn, is well-protected like heaven, which is of agreeable climate, graced with every object of enjoyment, and blessed with fertility. And, O monarch of Chedi, this thy dominion is full of riches, of gems and precious stones, and containeth, besides, much mineral wealth. The cities and towns of this region are all devoted to virtue; the people are honest and contented; they never lie even in jest. Sons never divide their wealth with their fathers and are ever mindful of the welfare of their parents. Lean cattle are never yoked to the plough or the cart or engaged in carrying merchandise; on the other hand, they are well-fed and fattened. In Chedi the four orders are always engaged in their respective vocations. Let nothing be unknown to thee that happens in the three worlds. I shall give thee a crystal car such as the celestials alone are capable of carrying the car through mid air. Thou alone, of all mortals on earth, riding on that best of cars, shall course through mid-air like a celestial endued with a physical frame. I shall also give thee a triumphal garland of unfading lotuses, with which on, in battle, thou shall not be wounded by weapons. And, O king, this blessed and incomparable garland, widely known on earth as Indra's garland, shall be thy distinctive badge.
"The slayer of Vritra (Indra) also gave the king, for his gratification, a bamboo pole for protecting the honest and the peaceful. After the expiry of a year, the king planted it in the ground for the purpose of worshipping the giver thereof, viz., Sakra. From that time forth, O monarch, all kings, following Vasu's example, began to plant a pole for the celebration of Indra's worship. After erecting the pole they decked it with golden cloth and scents and garlands and various ornaments. And the god Vasava is worshipped in due form with such garlands and ornaments. And the god, for the gratification of the illustrious Vasu, assuming the form of a swan, came himself to accept the worship thus offered. And the god, beholding the auspicious worship thus made by Vasu, that first of monarchs, was delighted, and said unto him, 'Those men, and kings also, who will worship me and joyously observe this festival of mine like the king of Chedi, shall have glory and victory for their countries and kingdom. Their cities also shall expand and be ever in joy.'
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"King Vasu was thus blessed by the gratified Maghavat, the high-souled chief of the gods. Indeed, those men who cause this festivity of Sakra to be observed with gifts of land, of gems and precious stones, become the respected of the world. And king Vasu, the lord of Chedis bestowing boons and performing great sacrifices and observing the festivity of Sakra, was much respected by Indra. And from Chedi he ruled the whole world virtuously. And for the gratification of Indra, Vasu, the lord of the Chedis, observed the festivity of Indra.
"And Vasu had five sons of great energy and immeasurable prowess. And the emperor installed his sons as governors of various provinces.
"And his son Vrihadratha was installed in Magadha and was known by the name of Maharatha. Another son of his was Pratyagraha; and another, Kusamva, who was also called Manivahana. And the two others were Mavella, and Yadu of great prowess and invincible in battle.
"These, O monarch, were the sons of that royal sage of mighty energy. And the five sons of Vasu planted kingdoms and towns after their own names and founded separate dynasties that lasted for long ages.
"And when king Vasu took his seat in that crystal car, with the gift of Indra, and coursed through the sky, he was approached by Gandharvas and Apsaras (the celestial singers and dancers). And as he coursed through the upper regions, he was called Uparichara. And by his capital flowed a river called Suktimati. And that river was once attacked by a life-endued mountain called Kolahala maddened by lust. And Vasu, beholding the foul attempt, struck the mountain with his foot. And by the indentation caused by Vasu's stamp, the river came out (of the embraces of Kolahala). But the mountain begat on the river two children that were twins. And the river, grateful to Vasu for his having set her free from Kolahala's embraces, gave them both to Vasu. And the son was made the generalissimo to his forces by Vasu, that best of royal sages and giver of wealth and punisher of enemies. And the daughter called Girika, was wedded by Vasu.
'And Girika, the wife of Vasu, after her menstrual course, purifying herself by a bath, represented her state unto her lord. But that very day the Pitris of Vasu came unto that best of monarchs and foremost of wise men, and asked him to slay deer (for their Sraddha). And the king, thinking that the command of the Pitris should not be disobeyed, went a-hunting thinking of Girika alone who was gifted with great beauty and like unto another Sri herself. And the season being the spring, the woods within which the king was roaming, had become delightful like unto the gardens of the king of the Gandharvas himself. There were Asokas and Champakas and Chutas and Atimuktas in abundance: and there were Punnagas and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas and Chandanas and Arjunas and similar other beautiful and sacred trees resplendent with fragrant flowers and sweet fruits. And the whole forest was maddened by the sweet notes of the kokila and echoed
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with the hum of maddened bees. And the king became possessed with desire, and he saw not his wife before him. Maddened by desire he was roaming hither and thither, when he saw a beautiful Asoka decked with dense foliage, its branches covered with flowers. And the king sat at his ease in the shade of that tree. And excited by the fragrance of the season and the charming odours of the flowers around, and excited also by the delicious breeze, the king could not keep his mind away from the thought of the beautiful Girika. And beholding that a swift hawk was resting very near to him, the king, acquainted with the subtle truths of Dharma and Artha, went unto him and said, 'Amiable one, carry thou this seed (semen) for my wife Girika and give it unto her. Her season hath arrived.'
"The hawk, swift of speed, took it from the king and rapidly coursed through the air. While thus passing, the hawk was seen by another of his species. Thinking that the first one was carrying meat, the second one flew at him. The two fought with each other in the sky with their beaks. While they were fighting, the seed fell into the waters of the Yamuna. And in those waters dwelt an Apsara of the higher rank, known by the name of Adrika, transformed by a Brahmana's curse into a fish. As soon as Vasu's seed fell into the water from the claws of the hawk, Adrika rapidly approached and swallowed it at once. That fish was, some time after, caught by the fishermen. And it was the tenth month of the fish's having swallowed the seed. From the stomach of that fish came out a male and a female child of human form. The fishermen wondered much, and wending unto king Uparichara (for they were his subjects) told him all. They said, 'O king, these two beings of human shape have been found in the body of a fish!' The male child amongst the two was taken by Uparichara. That child afterwards became the virtuous and truthful monarch Matsya.
"After the birth of the twins, the Apsara herself became freed from her curse. For she had been told before by the illustrious one (who had cursed her) that she would, while living in her piscatorial form, give birth to two children of human shape and then would be freed from the curse. Then, according to these words, having given birth to the two children, and been killed by the fishermen, she left her fish-form and assumed her own celestial shape. The Apsara then rose up on the path trodden by the Siddhas, the Rishis and the Charanas.
"The fish-smelling daughter of the Apsara in her piscatorial form was then given by the king unto the fishermen, saying, 'Let this one be thy daughter.' That girl was known by the name of Satyavati. And gifted with great beauty and possessed of every virtue, she of agreeable smiles, owing to contact with fishermen, was for some time of the fishy smell. Wishing to serve her (foster) father she plied a boat on the waters of the Yamuna.
"While engaged in this vocation, Satyavati was seen one day by the great Rishi Parasara, in course of his wanderings. As she was gifted with great
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beauty, an object of desire even with an anchorite, and of graceful smiles, the wise sage, as soon as he beheld her, desired to have her. And that bull amongst Munis addressed the daughter of Vasu of celestial beauty and tapering thighs, saying, 'Accept my embraces, O blessed one!' Satyavati replied, 'O holy one, behold the Rishis standing on either bank of the river. Seen by them, how can I grant thy wish?'
"Thus addressed by her, the ascetic thereupon created a fog (which existed not before and) which enveloped the whole region in darkness. And the maiden, beholding the fog that was created by the great Rishi wondered much. And the helpless one became suffused with the blushes of bashfulness. And she said, 'O holy one, note that I am a maiden under the control of my father. O sinless one, by accepting your embraces my virginity will be sullied. O best of Brahmanas, my virginity being sullied, how shall I, O Rishi, be able to return home? Indeed, I shall not then be able to bear life. Reflecting upon all this, O illustrious one, do that which should be done.' That best of Rishis, gratified with all she said, replied, "Thou shall remain a virgin even if thou grantest my wish. And, O timid one, O beauteous lady, solicit the boon that thou desirest. O thou of fair smiles, my grace hath never before proved fruitless.' Thus addressed, the maiden asked for the boon that her body might emit a sweet scent (instead of the fish-odour that it had). And the illustrious Rishi thereupon granted that wish of her heart.
"Having obtained her boon, she became highly pleased, and her season immediately came. And she accepted the embraces of that Rishi of wonderful deeds. And she thenceforth became known among men by the name of Gandhavati (the sweet-scented one). And men could perceive her scent from the distance of a yojana. And for this she was known by another name which was Yojanagandha (one who scatters her scent for a yojana all around). And the illustrious Parasara, after this, went to his own asylum.
"And Satyavati gratified with having obtained the excellent boon in consequence of which she became sweet-scented and her virginity remained unsullied conceived through Parasara's embraces. And she brought forth the very day, on an island in the Yamuna, the child begot upon her by Parasara and gifted with great energy. And the child, with the permission of his mother, set his mind on asceticism. And he went away saying, 'As soon as thou rememberest me when occasion comes, I shall appear unto thee.'
"And it was thus that Vyasa was born of Satyavati through Parasara. And because he was born in an island, he was called Dwaipayana (Dwaipa or islandborn). And the learned Dwaipayana, beholding that virtue is destined to become lame by one leg each yuga (she having four legs in all) and that the period of life and the strength of men followed the yugas, and moved by the desire of obtaining the favour of Brahman and the Brahmanas, arranged the Vedas. And for this he came to be called Vyasa (the arranger or compiler).
p. 128
[paragraph continues] The boon-giving great one then taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifth. And the compilation of the Bharata was published by him through them separately.
"Then Bhishma, of great energy and fame and of immeasurable splendour, and sprung from the component parts of the Vasus, was born in the womb of Ganga through king Santanu. And there was a Rishi of the name of Animandavya of great fame. And he was conversant with the interpretations of the Vedas, was illustrious, gifted with great energy, and of great reputation. And, accused of theft, though innocent, the old Rishi was impaled. He thereupon summoned Dharma and told him these words, 'In my childhood I had pierced a little fly on a blade of grass, O Dharma! I recollect that one sin: but I cannot call to mind any other. I have, however, since practised penances a thousandfold. Hath not that one sin been conquered by this my asceticism? And because the killing of a Brahmana is more heinous than that of any other living thing, therefore, hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on earth in the Sudra order.' And for that curse Dharma was born a Sudra in the form of the learned Vidura of pure body who was perfectly sinless. And the Suta was born of Kunti in her maidenhood through Surya. And he came out of his mother's womb with a natural coat of mail and face brightened by ear-rings. And Vishnu himself, of world-wide fame, and worshipped of all the worlds, was born of Devaki through Vasudeva, for the benefit of the three worlds. He is without birth and death, of radiant splendour, the Creator of the universe and the Lord of all! Indeed, he who is the invisible cause of all, who knoweth no deterioration, who is the all-pervading soul, the centre round which everything moveth, the substance in which the three attributes of Sattwa, Rajas and Tamas co-inhere, the universal soul, the immutable, the material out of which hath been created this universe, the Creator himself, the controlling lord, the invisible dweller in every object, progenitor of this universe of five elements, who is united with the six high attributes, is the Pranava or Om of the Vedas, is infinite, incapable of being moved by any force save his own will, illustrious, the embodiment of the mode of life called Sannyasa, who floated on the waters before the creation, who is the source whence hath sprung this mighty frame, who is the great combiner, the uncreate, the invisible essence of all, the great immutable, bereft of those attributes that are knowable by the senses, who is the universe itself, without beginning, birth, and decay,--is possessed of infinite wealth, that Grandsire of all creatures, became incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.
"And Satyaki and Kritavarma, conversant with (the use of) weapons possessed of mighty energy, well-versed in all branches of knowledge, and obedient to Narayana in everything and competent in the use of weapons, had their births from Satyaka and Hridika. And the seed of the great Rishi
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[paragraph continues] Bharadwaja of severe penances, kept in a pot, began to develop. And from that seed came Drona (the pot-born). And from the seed of Gautama, fallen upon a clump of reeds, were born two that were twins, the mother of Aswatthaman (called Kripi), and Kripa of great strength. Then was born Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial fire. And the mighty hero was born with bow in hand for the destruction of Drona. And from the sacrificial altar was born Krishna (Draupadi) resplendent and handsome, of bright features and excellent beauty. Then was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And from Suvala was born a son, Sakuni, who from the curse of the gods became the slayer of creatures and the foe of virtue. And unto him was also born a daughter (Gandhari), the mother of Duryodhana. And both were well-versed in the arts of acquiring worldly profits. And from Krishna was born, in the soil of Vichitravirya, Dhritarashtra, the lord of men, and Pandu of great strength. And from Dwaipayana also born, in the Sudra caste, the wise and intelligent Vidura, conversant with both religion and profit, and free from all sins. And unto Pandu by his two wives were born five sons like the celestials. The eldest of them was Yudhishthira. And Yudhishthira was born (of the seed) of Dharma (Yama, the god of justice); and Bhima of the wolf's stomach was born of Marut (the god of wind), and Dhananjaya, blessed with good fortune and the first of all wielders of weapons, was born of Indra; and Nakula and Sahadeva, of handsome features and ever engaged in the service of their superiors, were born of the twin Aswins. And unto the wise Dhritarashtra were born a hundred sons, viz., Duryodhana and others, and another, named Yuyutsu, who was born of a vaisya woman. And amongst those hundred and one, eleven, viz., Duhsasana, Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata, Purumitra, and Yuyutsu by a Vaisya wife, were all Maharathas (great car-warriors). And Abhimanyu was born of Subhadra, the sister of Vasudeva through Arjuna, and was, therefore, the grandson of the illustrious Pandu. And unto the five Pandavas were born five sons by (their common wife) Panchali. And these princes were all very handsome and conversant with all branches of knowledge. From Yudhishthira was born Pritivindhya; from Vrikodara, Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika; and from Sahadeva, Srutasena of great prowess; and Bhima, in the forest begot on Hidimva a son named Ghatotkacha. And from Drupada was born a daughter Sikhandin who was afterwards transformed into a male child. Sikhandini was so transformed into a male by Yaksha named Sthuna from the desire of doing her good.
"In that great battle of the Kurus came hundreds of thousands of monarchs for fighting against one another. The names of the innumerable host I am unable to recount even in ten thousand years. I have named, however, the principal ones who have been mentioned in this history.'"
Book
1
Chapter 64
1 [vai]
tato mṛgasahasrāṇi hatvā vipulavāhanaḥ
rājā mṛgaprasaṅgena vanam anyad viveśa ha
2 eka evottama balaḥ kṣutpipāsā samanvitaḥ
sa vanasyāntam āsādya mahad īriṇam āsadat
3 tac cāpy atītya nṛpatir uttamāśramasaṃyutam
manaḥ prahlāda jananaṃ dṛṣṭikāntam atīva ca
śītamāruta saṃyuktaṃ jagāmānyan mahad vanam
4 puṣpitaiḥ pādapaiḥ kīrṇam atīva sukhaśādvalam
vipulaṃ madhurārāvair nāditaṃ vihagais tathā
5 pravṛddhaviṭapair vṛkṣaiḥ sukhac chāyaiḥ samāvṛtam
ṣaṭ padāghūrṇita lataṃ lakṣmyā paramayā yutam
6 nāpuṣpaḥ pādapaḥ kaś cin nāphalo nāpi kaṇṭakī
ṣaṭ padair vāpy anākīrṇas tasmin vai kānane 'bhavat
7 vihagair nāditaṃ puṣpair alaṃkṛtam atīva ca
sarvartukusumair vṛkṣair atīva sukhaśādvalam
manoramaṃ maheṣvāso viveśa vanam uttamam
8 mārutāgalitās tatra drumāḥ kusumaśālinaḥ
puṣpavṛṣṭiṃ vicitrāṃ sma vyasṛjaṃs te punaḥ punaḥ
9 divaspṛśo 'tha saṃghuṣṭāḥ pakṣibhir madhurasvaraiḥ
virejuḥ pādapās tatra vicitrakusumāmbarāḥ
10 teṣāṃ tatra pravāleṣu puṣpabhārāvanāmiṣu
ruvanti rāvaṃ vihagāḥ ṣaṭ padaiḥ sahitā mṛdu
11 tatra pradeśāṃś ca bahūn kusumotkara maṇḍitān
latāgṛhaparikṣiptān manasaḥ prītivardhanān
saṃpaśyan sa mahātejā babhūva muditas tadā
12 parasparāśiṣṭa śākhaiḥ pādapaiḥ kusumācitaiḥ
aśobhata vanaṃ tat tair mahendradhvajasaṃnibhaiḥ
13 sukhaśītaḥ sugandhī ca puṣpareṇu vaho 'nilaḥ
parikrāman vane vṛkṣān upaitīva riraṃsayā
14 evaṃguṇasamāyuktaṃ dadarśa sa vanaṃ nṛpaḥ
nadī kacchodbhavaṃ kāntam ucchritadhvajasaṃnibham
15 prekṣamāṇo vanaṃ tat tu suprahṛṣṭa vihaṃgamam
āśramapravaraṃ ramyaṃ dadarśa ca manoramam
16 nānāvṛkṣasamākīrṇaṃ saṃprajvalita pāvakam
yatibhir vālakhilyaiś ca vṛtaṃ munigaṇānvitam
17 agnyāgāraiś ca bahubhiḥ puṣpasaṃstara saṃstṛtam
mahākacchair bṛhadbhiś ca vibhrājitam atīva ca
18 mālinīm abhito rājan nadīṃ puṇyāṃ sukhodakām
naikapakṣigaṇākīrṇāṃ tapovanamanoramām
tatra vyālamṛgān saumyān paśyan prītim avāpa saḥ
19 taṃ cāpy atirathaḥ śrīmān āśramaṃ pratyapadyata
devalokapratīkāśaṃ sarvataḥ sumanoharam
20 nadīm āśramasaṃśliṣṭāṃ puṇyatoyāṃ dadarśa saḥ
sarvaprāṇabhṛtāṃ tatra jananīm iva viṣṭhitām
21 sacakravākapulināṃ puṣpaphena pravāhinīm
sakiṃnaragaṇāvāsāṃ vānararkṣa niṣevitām
22 puṇyasvākhyāya saṃghuṣṭāṃ pulinair upaśobhitām
mattavāraṇaśārdūla bhujagendraniṣevitām
23 nadīm āśramasaṃbaddhāṃ dṛṣṭvāśramapadaṃ tathā
cakārābhipraveśāya matiṃ sa nṛpatis tadā
24 alaṃkṛtaṃ dvīpavatyā mālinyā ramyatīrayā
naranārāyaṇa sthānaṃ gaṅgayevopaśobhitam
mattabarhiṇa saṃghuṣṭaṃ praviveśa mahad vanam
25 tat sa caitrarathaprakhyaṃ samupetya nareśvaraḥ
atīva guṇasaṃpannam anirdeśyaṃ ca varcasā
maharṣiṃ kāśyapaṃ draṣṭum atha kaṇvaṃ tapodhanam
26 rathinīm aśvasaṃbādhāṃ padātigaṇasaṃkulām
avasthāpya vanadvāri senām idam uvāca saḥ
27 muniṃ virajasaṃ draṣṭuṃ gamiṣyāmi tapodhanam
kāśyapaṃ sthīyatām atra yāvadāgamanaṃ mama
28 tad vanaṃ nandanaprakhyam āsādya manujeśvaraḥ
kṣutpipāse jahau rājā harṣaṃ cāvāpa puṣkalam
29 sāmātyo rājaliṅgāni so 'panīya narādhipaḥ
purohita sahāyaś ca jagāmāśramam uttamam
didṛkṣus tatra tam ṛṣiṃ tapo rāśim athāvyayam
30 brahmalokapratīkāśam āśramaṃ so 'bhivīkṣya ca
ṣaṭpadodgīta saṃghuṣṭaṃ nānādvija gaṇāyutam
31 ṛco bahvṛca mukhyaiś ca preryamāṇāḥ padakramaiḥ
śuśrāva manujavyāghro vitateṣv iha karmasu
32 yajñavidyāṅgavidbhiś ca kramadbhiś ca kramān api
amitātmabhiḥ suniyataiḥ śuśubhe sa tadāśramaḥ
33 atharvaveda pravarāḥ pūgayājñika saṃmatāḥ
saṃhitām īrayanti sma padakramayutāṃ tu te
34 śabdasaṃskāra saṃyuktaṃ bruvadbhiś cāparair dvijaiḥ
nāditaḥ sa babhau śrīmān brahmaloka ivāśramaḥ
35 yajñasaṃskāra vidbhiś ca kramaśikṣā viśāradaiḥ
nyāyatattvārtha vijñānasaṃpannair vedapāragaiḥ
36 nānā vākyasamāhāra samavāya viśāradaiḥ
viśeṣakāryavidbhiś ca mokṣadharmaparāyaṇaiḥ
37 sthāpanākṣepa siddhānta paramārthajñatāṃ gataiḥ
lokāyatika mukhyaiś ca samantād anunāditam
38 tatra tatra ca viprendrān niyatān saṃśitavratā
japahomaparān siddhān dadarśa paravīra hā
39 āsanāni vicitrāṇi puṣpavanti mahāpatiḥ
prayatnopahitāni sma dṛṣṭvā vismayam āgamat
40 devatāyatanānāṃ ca pūjāṃ prekṣya kṛtāṃ dvijaḥ
brahmalokastham ātmānaṃ mene sa nṛpasattamaḥ
41 sa kāśyapa tapo guptam āśramapravaraṃ śubham
nātṛpyat prekṣamāṇo vai tapodhanagaṇair yutam
42 sā kāśyapasyāyatanaṃ mahāvratair; vṛtaṃ samantād ṛṣibhis tapodhanaiḥ
viveśa sāmātyapurohito 'rihā; viviktam atyartha mano rahaṃ śivam
SECTION LXIV
(Adivansavatarana
Parva continued)
"Janamejaya said, 'O Brahmana, those
thou hast named and those thou hast not named, I wish to hear of them in
detail, as also of other kings by thousands. And, O thou of great good fortune,
it behoveth thee to tell me in full the object for which those Maharathas,
equal unto the celestials themselves, were born on earth.'"Vaisampayana said, 'It hath been heard by us, O monarch, that what thou askest is a mystery even to the gods. I shall, however, speak of it unto thee, after bowing down (to the self-born). The son of Jamadagni (Parasurama), after twenty-one times making the earth bereft of Kshatriyas wended to that best of mountains Mahendra and there began his ascetic penances. And at that time when the earth was bereft of Kshatriyas, the Kshatriya ladies, desirous of offspring, used to come, O monarch, to the Brahmanas and Brahmanas of rigid vows had connection with them during the womanly season alone, but never, O king, lustfully and out of season. And Kshatriya ladies by thousands conceived from such connection with Brahmanas. Then, O monarch, were born many Kshatriyas of greater energy, boys and girls, so that the Kshatriya race, might thrive. And thus sprang the Kshatriya race from Kshatriya ladies by Brahmanas of ascetic penances. And the new generation, blessed with long life, began to thrive in virtue. And thus were the four orders having Brahmanas at their head re-established. And every man at that time went in unto his wife during her season and never from lust and out of season. And, O bull of the Bharata race, in the same way, other creatures also, even those born in the race of birds went in unto their wives during the season alone. And, O protector of the earth, hundreds of thousands of creatures were born, and all were virtuous and began to multiply in virtue, all being free from sorrow and disease. And, O thou of the elephant's tread, this wide earth having the ocean for her boundaries, with her mountains and woods and towns, was once more governed by the Kshatriyas. And when the earth began to be again governed virtuously by the Kshatriyas, the other orders having Brahmanas for their first were filled with great joy. And the kings giving up all vices born of lust and anger and justly awarding punishments to those that deserved them protected the earth. And he of a hundred sacrifices, possessed also of a thousand eyes, beholding that the Kshatriya monarchs ruled so virtuously, poured down vivifying showers at proper times and places and blessed all creatures. Then, O king, no one of immature years died, and none knew a woman before attaining to age. And thus, O bull of the Bharata race, the earth, to the very coasts of the ocean, became filled with men that were all long-lived. The Kshatriyas performed great sacrifices bestowing much wealth. And the Brahmanas also all studied the Vedas
p. 131
with their branches and the Upanishads. And, O king, no Brahmana in those days ever sold the Vedas (i.e., taught for money) or ever read aloud the Vedas in the presence of a Sudra. The Vaisyas, with the help of bullocks, caused the earth to be tilled. And they never yoked the cattle themselves. And they fed with care all cattle that were lean. And men never milked kine as long as the calves drank only the milk of their dams (without having taken to grass or any other food). And no merchant in those days ever sold his articles by false scales. And, O tiger among men, all persons, holding to the ways of virtue, did everything with eyes set upon virtue. And, O monarch, all the orders were mindful of their own respective duties. Thus, O tiger among men, virtue in those days never sustained any diminution. And, O bull of the Bharata race, both kine and women gave birth to their offspring at the proper time. And trees bore flowers and fruit duly according to the seasons. And thus, O king, the krita age having then duly set in, the whole earth was filled with numerous creatures.
"And, O bull of the Bharata race, when such was the blessed state of the terrestrial world, the Asuras, O lord of men, began to be born in kingly lines. And the sons of Diti (Daityas) being repeatedly defeated in war by the sons of Aditi (celestials) and deprived also of sovereignty and heaven, began to be incarnated on the earth. And, O king, the Asuras being possessed of great powers, and desirous of sovereignty began to be born on earth amongst various creatures, such as kine, horses, asses, camels, buffaloes, among creatures such as Rakshasas and others, and among elephants and deer. And, O protector of the earth, owing to those already born and to those that were being born, the earth became incapable of supporting herself. And amongst the sons of Diti and of Danu, cast out of heaven, some were born on the earth as kings of great pride and insolence. Possessed of great energy, they covered the earth in various shapes. Capable of oppressing all foes, they filled the earth having the ocean for its boundaries. And by their strength they began to oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other creatures also. Terrifying and killing all creatures, they traversed the earth, O king, in bands of hundreds and thousands. Devoid of truth and virtue, proud of their strength, and intoxicated with (the wine of) insolence, they even insulted the great Rishis in their hermitages.
"And the earth, thus oppressed by the mighty Asuras endued with great strength and energy and possessed of abundant means, began to think of waiting on Brahman. The united strength of the creatures (such as Sesha, the Tortoise, and the huge Elephant), and of many Seshas too, became capable of supporting the earth with her mountains, burdened as she was with the weight of the Danavas. And then, O king, the earth, oppressed with weight and afflicted with fear, sought the protection of the Grandsire of all creatures. And she beheld the divine Brahman--the Creator of the worlds who knoweth no deterioration--surrounded by the gods, Brahmanas,
p. 132
and great Rishis, of exceeding good fortune, and adored by delighted Gandharvas and Apsaras always engaged in the service of the celestials. And the Earth, desirous of protection, then represented everything to him, in the presence, O Bharata, of all the Regents of the worlds. But, O king, the Earth's object had been known beforehand to the Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he is of the universe, why should he not know fully what is in the minds of his creatures including the very gods and the Asuras? O king, the Lord of the Earth, the Creator of all creatures, also called Isa, Sambhu, Prajapati, then spake unto her. And Brahman said, 'O holder of wealth, for the accomplishment of the object for which thou hast approached me, I shall appoint all the dwellers in the heavens.'
"Vaisampayana continued, 'Having said so unto the Earth, O king, the divine Brahman bade her farewell. And the Creator then commanded all the gods saying, 'To ease the Earth of her burden, go ye and have your births in her according to your respective parts and seek ye strife (with the Asuras already born there)'. And the Creator of all, summoning also all the tribes of the Gandharvas and the Apsaras, spake unto them these words of deep import, 'Go ye and be born amongst men according to your respective parts in forms that ye like.'
"And all the gods with Indra, on hearing these words of the Lord of the celestials--words that were true, desirable under the circumstances, and fraught with benefit,--accepted them. And they all having resolved to come down on earth in their respected parts, then went to Narayana, the slayer of all foes, at Vaikunth--the one who has the discus and the mace in his hands, who is clad in purple, who is of great splendour, who hath the lotus on his navel, who is the slayer of the foes of the gods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the gods, of mighty strength, who hath the mark of the auspicious whirl on his breast, who is the mover of every one's faculties and who is adored by all the gods. Him, Indra the most exalted of persons, addressed, saying, "Be incarnate." And Hari replied,--'Let it be.'"
Book
1
Chapter 65
1 [v]
tato gacchan mahābāhur eko 'mātyān visṛjya tān
nāpaśyad āśrame tasmiṃs tam ṛṣiṃ saṃśitavratam
2 so 'paśyamānas tam ṛṣiṃ śūnyaṃ dṛṣṭvā tam āśramam
uvāca ka ihety uccair vanaṃ saṃnādayann iva
3 śrutvātha tasya taṃ śabdaṃ kanyā śrīr iva rūpiṇī
niścakrāmāśramāt tasmāt tāpasī veṣadhāriṇī
4 sā taṃ dṛṣṭvaiva rājānaṃ duḥṣantam asitekṣaṇā
svāgataṃ ta iti kṣipram uvāca pratipūjya ca
5 āsanenārcayitvā ca pādyenārghyeṇa caiva hi
papracchānāmayaṃ rājan kuśalaṃ ca narādhipam
6 yathāvad arcayitvā sā pṛṣṭvā cānāmayaṃ tadā
uvāca smayamāneva kiṃ kāryaṃ kriyatām iti
7 tām abravīt tato rājā kanyāṃ madhurabhāṣiṇīm
dṛṣṭvā sarvānavadyāṅgīṃ yathāvat pratipūjitaḥ
8 āgato 'haṃ mahābhāgam ṛṣiṃ kaṇvam upāsitum
kva gato bhagavān bhadre tan mamācakṣva śobhane
9 [ṣak]
gataḥ pitā me bhagavān phalāny āhartum āśramāt
muhūrtaṃ saṃpratīkṣasva drakṣyasy enam ihāgatam
10 [v]
apaśyamānas tam ṛṣiṃ tayā coktas tathā nṛpaḥ
tāṃ ca dṛṣṭvā varārohāṃ śrīmatīṃ cāruhāsinīm
11 vibhrājamānāṃ vapuṣā tapasā ca damena ca
rūpayauvana saṃpannām ity uvāca mahīpatiḥ
12 kāsi kasyāsi suśroṇi kimarthaṃ cāgatā vanam
evaṃrūpaguṇopetā kutas tvam asi śobhane
13 darśanād eva hi śubhe tvayā me 'pahṛtaṃ manaḥ
icchāmi tvām ahaṃ jñātuṃ tan mamācakṣva śobhane
14 evam uktā tadā kanyā tena rājñā tadāśrame
uvāca hasatī vākyam idaṃ sumadhurākṣaram
15 kaṇvaṣyāhaṃ bhagavato duḥṣanta duhitā matā
tapasvino dhṛtimato dharmajñasya yaśasvinaḥ
16 [du]
ūrdhvaretā mahābhāgo bhagavāṁl lokapūjitaḥ
caled dhi vṛttād dharmo 'pi na calet saṃśitavrataḥ
17 kathaṃ tvaṃ tasya duhitā saṃbhūtā varavarṇinī
saṃśayo me mahān atra taṃ me chettum ihārhasi
18 [ṣak]
yathāyam āgamo mahyaṃ yathā cedam abhūt purā
śṛṇu rājan yathātattvaṃ yathāsmi duhitā muneḥ
19 ṛṣiḥ kaś cid ihāgamya mama janmābhyacodayat
tasmai provāca bhagavān yathā tac chṛṇu pārthiva
20 tapyamānaḥ kila purā viśvāmitro mahat tapaḥ
subhṛśaṃ tāpayām āsa śakraṃ suragaṇeśvaram
21 tapasā dīptavīryo 'yaṃ sthānān mā cyāvayed iti
bhītaḥ puraṃdaras tasmān menakām idam abravīt
22 guṇair divyair apsarasāṃ menake tvaṃ viśiṣyase
śreyo me kuru kalyāṇi yat tvāṃ vakṣyāmi tac chṛṇu
23 asāv ādityasaṃkāśo viśvāmitro mahātapāḥ
tapyamānas tapo ghoraṃ mama kampayate manaḥ
24 menake tava bhāro 'yaṃ viśvāmitraḥ sumadhyame
saṃśitātmā sudurdharṣa ugre tapasi vartate
25 sa māṃ na cyāvayet sthānāt taṃ vai gatvā pralobhaya
cara tasya tapovighnaṃ kuru me priyam uttamam
26 rūpayauvana mādhuryaceṣṭita smitabhāṣitaiḥ
lobhayitvā varārohe tapasaḥ saṃnivartaya
27 [m]
mahātejāḥ sa bhagavān sadaiva ca mahātapāḥ
kopanaś ca tathā hy enaṃ jānāti bhagavān api
28 tejasas tapasaś caiva kopasya ca mahātmanaḥ
tvam apy udvijase yasya nodvijeyam ahaṃ katham
29 mahābhāgaṃ vasiṣṭhaṃ yaḥ putrair iṣṭair vyayojayat
kṣatre jātaś ca yaḥ pūrvam abhavad brāhmaṇo balāt
30 śaucārthaṃ yo nadīṃ cakre durgamāṃ bahubhir jalaiḥ
yāṃ tāṃ puṇyatamāṃ loke kauśikīti vidur janāḥ
31 babhāra yatrāsya purā kāle durge mahātmanaḥ
dārān mataṅgo dharmātmā rājarṣir vyādhatāṃ gataḥ
32 atītakāle durbhakṣe yatraitya punar āśramam
muniḥ pāreti nadyā vai nāma cakre tadā prabhuḥ
33 mataṅgaṃ yājayāṃ cakre yatra prītamanāḥ svayam
tvaṃ ca somaṃ bhayād yasya gataḥ pātuṃ śureśvara
34 ati nakṣatravaṃśāṃś ca kruddho nakṣatrasaṃpadā
prati śravaṇapūrvāṇi nakṣatrāṇi sasarja yaḥ
35 etāni yasya karmāṇi tasyāhaṃ bhṛśam udvije
yathā māṃ na dahet kruddhas tathājñāpaya māṃ vibho
36 tejasā nirdahel lokān kampayed dharaṇīṃ padā
saṃkṣipec ca mahāmeruṃ tūrṇam āvartayet tathā
37 tādṛśaṃ tapasā yuktaṃ pradīptam iva pāvakam
katham asmadvidhā bālā jitendriyam abhispṛśet
38 hutāśanamukhaṃ dīptaṃ sūryacandrākṣi tārakam
kālajihvaṃ suraśreṣṭha katham asmadvidhā spṛśet
39 yamaś ca somaś ca maharṣayaś ca; sādhyā viśve vālakhilyāś ca sarve
ete 'pi yasyodvijante prabhāvāt; kasmāt tasmān mādṛśī nodvijeta
40 tvayaivam uktā ca kathaṃ samīpam; ṛṣer na gaccheyam ahaṃ surendra
rakṣāṃ tu me cintaya devarāja; yathā tvadarthaṃ rakṣitāhaṃ careyam
41 kāmaṃ tu me mārutas tatra vāsaḥ; prakrīḍitāyā vivṛṇotu deva
bhavec ca me manmathas tatra kārye; sahāyabhūtas tava devaprasādāt
42 vanāc ca vāyuḥ surabhiḥ pravāyet; tasmin kāle tam ṛṣiṃ lobhayantyāḥ
tathety uktvā vihite caiva tasmiṃs; tato yayau sāśramaṃ kauśikasya
SECTION LXV
(Sambhava
Parva)
"Vaisampayana said, 'Then Indra had a
consultation with Narayana about the latter's descent on the earth from heaven
with all the gods according to their respective parts. And, having commanded
all the dwellers in heaven, Indra returned from the abode of Narayana. And the
dwellers in heaven gradually became incarnate on earth for the destruction of
the Asuras and for the welfare of the three worlds. And then, O tiger amongp. 133
kings, the celestials had their births, according as they pleased, in the races of Brahmarshis and royal sages. And they slew the Danavas, Rakshasas, Gandharvas and Snakes, other man-eaters, and many other creatures. And, O bull in the Bharata race, the Danavas, Rakshasas and Gandharvas and Snakes, could not slay the incarnate celestials even in their infancy, so strong they were.'
"Janamejaya said, 'I desire to hear from the beginning of the births of the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and Rakshasas. Therefore, it behoveth thee to tell me about the births of all creatures.'
"Vaisampayana said, 'Indeed, I shall, having bowed down to the Self-create, tell thee in detail the origin of the celestials and other creatures. It is known that Brahman hath six spiritual sons, viz., Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. And Marichi's son is Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one of the Prajapatis) were born thirteen daughters of great good fortune. The daughters of Daksha are, O tiger among men and prince of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these, gifted with great energy, are countless. From Aditi have sprung the twelve Adityas who are the lords of the universe. And, O Bharata, as they are according to their names, I shall recount them to thee. They are Dhatri, Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri, Tvashtri, and Vishnu. The youngest, however, is superior to them all in merit. Diti had one son called Hiranyakasipu. And the illustrious Hiranyakasipu had five sons, all famous throughout the world. The eldest of them all was Prahlada, the next was Sahradha; the third was Anuhrada; and after him were Sivi and Vashkala. And, O Bharata, it is known everywhere that Prahlada had three sons. They were Virochana, Kumbha, and Nikumbha. And unto Virochana was born a son, Vali, of great prowess. And the son of Vali is known to be the great Asura, Vana. And blessed with good fortune, Vana was a follower of Rudra, and was known also by the name of Mahakala. And Danu had forty sons, O Bharata! The eldest of them all was Viprachitti of great fame Samvara, and Namuchi and Pauloman; Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and the powerful Aswasanku; also Gaganamardhan, and Vegavat, and he called Ketumat; Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and Aswagriva, and Sukshama, and Tuhunda of great strength, Ekapada, and Ekachakra, Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and then Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in the race of Danu are stated to be well-known. The Surya and Chandramas (the Sun and the Moon) of the celestials are other persons, and not the sons of Danu as mentioned above. The following ten, gifted with great strength and vigour, were also, O king, born in the race of Danu;--Ekaksha, Amritapa of
p. 134
heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana, and Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called Dirghajiva. And, O Bharata, the sons and the grandsons of these were known to be countless. And Sinhika gave birth to Rahu, the persecutor of the Sun and the Moon, and to three others, Suchandra, Chandrahantri, and Chandrapramardana. And the countless progeny of Krura (krodha) were as crooked and wicked as herself. And the tribe was wrathful, of crooked deeds, and persecutors of their foes. And Danayu also had four sons who were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra the great Asura. And the sons of Kala were all like Yama himself and smiter of all foes. And they were of great energy, and oppressors of all foes. And the sons of Kala were Vinasana and Krodha, and then Krodhahantri, and Krodhasatru. And there were many others among the sons of Kala. And Sukra, the son of a Rishi, was the chief priest of the Asuras. And the celebrated Sukra had four sons who were priests of the Asuras. And they were Tashtadhara and Atri, and two others of fierce deeds. They were like the Sun himself in energy, and set their hearts on acquiring the regions of Brahman.
"Thus hath been recited by me, as heard in the Purana, of progeny of the gods and the Asuras, both of great strength and energy. I am incapable, O king, of counting the descendants of these, countless as they are, are not much known to fame.
"And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka, Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena, Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha known to fame, of great learning, and a controller of his passions, and then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali, the fifteenth, and Narada, the sixteenth--these Devas and Gandharvas are known to be the sons of Muni (Daksha's daughter as mentioned before). I shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura, Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame, Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu, Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All these were celestial Gandharvas. And it is also known that this Pradha of great fortune, through the celestial Rishi (Kasyapa, her husband), brought forth the sacred of the Apsaras, Alamvusha, Misrakesi, Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini, Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and the celebrated Haha and Huhu, and Tumvuru were the sons--the best of Gandharvas--of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and Apsaras, were born of Kapila as stated in the Purana.
p. 135
"Thus hath been recited to thee by me the birth of all creatures duly--of Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine and of Brahmanas blessed with great good fortune, and of sacred deeds. And this account (if read) extendeth the span of life, is sacred, worthy of all praise, and giveth pleasure to the ear. It should be always heard and recited to others, in a proper frame of mind.
"He who duly readeth this account of the birth of all high-souled creatures in the presence of the gods and Brahmanas, obtaineth large progeny, good fortune, and fame, and attaineth also to excellent worlds hereafter.'"
Book
1
Chapter 66
1 [ṣak]
evam uktas tayā śakraḥ saṃdideśa sadāgatim
prātiṣṭhata tadā kāle menakā vāyunā saha
2 athāpaśyad varārohā tapasā dagdhakilbiṣam
viśvāmitraṃ tapasyantaṃ menakā bhīrur āśrame
3 abhivādya tataḥ sā taṃ prākrīḍad ṛṣisaṃnidhau
apovāha ca vāso 'syā mārutaḥ śaśisaṃnibham
4 sāgacchat tvaritā bhūmiṃ vāsas tad abhiliṅgatī
utsmayantīva savrīḍaṃ mārutaṃ varavarṇinī
5 gṛddhāṃ vāsasi saṃbhrāntāṃ menakāṃ munisattamaḥ
anirdeśya vayo rūpām apaśyad vivṛtāṃ tadā
6 tasyā rūpaguṇaṃ dṛṣṭvā sa tu viprarṣabhas tadā
cakāra bhāvaṃ saṃsarge tayā kāmavaśaṃ gataḥ
7 nyamantrayata cāpy enāṃ sā cāpy aicchad aninditā
tau tatra suciraṃ kālaṃ vane vyaharatām ubhau
ramamāṇau yathākāmaṃ yathaika divasaṃ tathā
8 janayām āsa sa munir menakāyāṃ śakuntalām
prasthe himavato ramye mālinīm abhito nadīm
9 jātam utsṛjya taṃ garbhaṃ menakā mālinīm anu
kṛtakāryā tatas tūrṇam agacchac chakra saṃsadam
10 taṃ vane vijane garbhaṃ siṃhavyāghra samākule
dṛṣṭvā śayānaṃ śakunāḥ samantāt paryavārayan
11 nemāṃ hiṃsyur vane bālāṃ kravyādā māṃsagṛddhinaḥ
paryarakṣanta tāṃ tatra śakuntā menakātmajām
12 upaspraṣṭuṃ gataś cāham apaśyaṃ śayitām imām
nirjane vipine 'raṇye śakuntaiḥ parivāritām
ānayitvā tataś caināṃ duhitṛtve nyayojayam
13 śarīrakṛt prāṇadātā yasya cānnāni bhuñjate
krameṇa te trayo 'py uktāḥ pitaro dharmaniścaye
14 nirjane ca vane yasmāc chakuntaiḥ parirakṣitā
śakuntaleti nāmāsyāḥ kṛtaṃ cāpi tato mayā
15 evaṃ duhitaraṃ viddhi mama saumya śakuntalām
śakuntalā ca pitaraṃ manyate mām aninditā
16 etad ācaṣṭa pṛṣṭaḥ san mama janma maharṣaye
sutāṃ kaṇvasya mām evaṃ viddhi tvaṃ manujādhipa
17 kaṇvaṃ hi pitaraṃ manye pitaraṃ svam ajānatī
iti te kathitaṃ rājan yathāvṛttaṃ śrutaṃ mayā
SECTION LXVI
(Sambhava
Parva continued)
"Vaisampayana said, 'It is known that
the spiritual sons of Brahman were the six great Rishis (already
mentioned). There was another of the name of Sthanu. And the sons of Sthanu,
gifted with great energy, were, it is known, eleven. They were Mrigavayadha,
Sarpa, Niriti of great fame: Ajaikapat, Ahivradhna, and Pinaki, the oppressor
of foes; Dahana and Iswara, and Kapali of great splendour; and Sthanu, and the
illustrious Bharga. These are called the eleven Rudras. It hath been
already said, that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu--these
six great Rishis of great energy--are the sons of Brahman. It is
well-known in the world that Angiras's sons are three,--Vrihaspati, Utathya,
and Samvarta, all of rigid vows. And, O king, it is said that the sons of Atri
are numerous. And, being great Rishis, they are all conversant with the
Vedas, crowned with ascetic success, and of souls in perfect peace. And, O
tiger among kings, the sons of Pulastya of great wisdom are Rakshasas, Monkeys,
Kinnaras (half-men and half-horses), and Yakshas. And, O king, the son of
Pulaha were, it is said, the Salabhas (the winged insects), the lions, the
Kimpurushas (half-lions and half-men), the tigers, bears, and wolves. And the
sons of Kratu, sacred as sacrifices, are the companions of Surya, (the
Valikhilyas), known in three worlds and devoted to truth and vows. And, O
protector of the Earth, the illustrious Rishi Daksha, of soul in
complete peace, and of great asceticism, sprung from the right toe of Brahman.
And from the left toe of Brahman sprang the wife of the high-souled Daksha. And
the Muni begat upon her fifty daughters; and all those daughters were of
faultless features and limbs and of eyes like lotus-petals. And the lord
Daksha, not having any sons, made those daughters his Putrikas (so that
their sons might belong both to himself and to their husbands). And Daksha
bestowed, according to the sacred ordinance, ten of his daughters on Dharma,
twenty-seven on Chandra (the Moon), and thirteen on Kasyapa. Listen as I
recount the wives of Dharma according to their names. They are ten in
all--Kirti, Lakshmi, Dhriti, Medha, Pushti, Sraddha, Kria,p. 136
[paragraph continues] Buddhi, Lajja, and Mali. These are the wives of Dharma as appointed by the Self-create. It is known also throughout the world that the wives of Soma (Moon) are twenty-seven. And the wives of Soma, all of sacred vows, are employed in indicating time; and they are the Nakshatras and the Yoginis and they became so for assisting the courses of the worlds.
"And Brahman had another son named Manu. And Manu had a son of the name of Prajapati. And the sons of Prajapati were eight and were called Vasus whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila, Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas (Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time), the destroyer of the worlds. And Soma's son is the resplendent Varchas. And Varchas begot upon his wife Manohara three sons--Sisira, and Ramana. And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son of Agni is the handsome Kumara born in a forest of reeds. And, he is also called Kartikeya because he was reared by Krittika and others. And, after Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya. And the wife of Anila is Siva, and Siva's son were Manojava and Avijnataagati. These two were the sons of Anila. The son of Pratyusha, you must know, is the Rishi named Devala; and Devala had two sons who were both exceedingly forgiving and of great mental power. And the sister of Vrihaspati, the first of women, uttering the sacred truth, engaged in ascetic penances, roamed over the whole earth; and she became the wife of Prabhasa, the eighth Vasu. And she brought forth the illustrious Viswakarman, the founder of all arts. And he was the originator of a thousand arts, the engineer of the immortals, the maker of all kinds of ornaments, and the first of artists. And he it was who constructed the celestial cars of the gods, and mankind are enabled to live in consequence of the inventions of that illustrious one. And he is worshipped, for that reason, by men. And he is eternal and immutable, this Viswakarman.
"And the illustrious Dharma, the dispenser of all happiness, assuming a human countenance, came out through the right breast of Brahman. And Ahasta (Dharma) hath three excellent sons capable of charming every creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And by their energy they are supporting the worlds. And the wife of Kama is Rati, of Sama is Prapti; and the wife of Harsha is Nanda. And upon them, indeed, are the worlds made to depend.
"And the son of Marichi is Kasyapa. And Kasyapa's offspring are the gods and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And
p. 137
she gave birth, in the skies, to two greatly fortunate twins, the Aswins. And, O king, the sons of Aditi are twelve with Indra heading them all. And the youngest of them all was Vishnu upon whom the worlds depend.
"These are the thirty-three gods (the eight Vasus, the eleven Rudras, the twelve Adityas, Prajapati, and Vashatkara). I shall now recount their progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna also, and the illustrious Vrihaspati are reckoned among the Adityas. The twin Aswins, all annual plants, and all inferior animals, are reckoned among the Guhyakas.
"These are the Ganas of the gods recited to thee, O king! This recitation washes men of all sins.
"The illustrious Bhrigu came out, ripping open the breast of Brahman. The learned Sukra is Bhrigu's son. And the learned Sukra becoming a planet and engaged according to the command of the Self-existent in pouring and withholding rain, and in dispensing and remitting calamities, traverses, for sustaining the lives of all the creatures in the three worlds, through the skies. And the learned Sukra, of great intelligence and wisdom, of rigid vows, leading the life of a Brahmacharin, divided himself in twain by power of asceticism, and became the spiritual guide of both the Daityas and the gods. And after Sukra was thus employed by Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot another excellent son. This was Chyavana who was like the blazing sun, of virtuous soul, and of great fame. And he came out of his mother's womb in anger and became the cause of his mother's release, O king (from the hands of the Rakshasas). And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And, on her was begotten Aurva of great reputation. And he came out, ripping open the thigh of Arushi. And Aurva begot Richika. And Richika even in his boyhood became possessed of great power and energy, and of every virtue. And Richika begot Jamadagni. And the high-souled Jamadagni had four sons. And the youngest of them all was Rama (Parasurama). And Rama was superior to all his brothers in the possession of good qualities. And he was skilful in all weapons, and became the slayer of the Kshatriyas. And he had his passions under complete control. And Aurva had a hundred sons with Jamadagni the eldest. And these hundred sons had offspring by thousands spread over this earth.
"And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed with Manu. Their sister is the auspicious Lakshmi having her abode amid lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses. And the daughter born of Sukra, named Divi, became the eldest wife of Varuna. Of her were born a son named Vala and a daughter named Sura (wine), to the joy of the gods. And Adharma (Sin) was born when creatures (from want of food) began to devour one another. And Adharma always destroys
p. 138
every creature. And Adharma hath Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti). And she hath also three other cruel sons always engaged in sinful deeds. They are Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always engaged in slaying every created thing. And, as he is all-destroying, he hath no wife, and no son. And Tamra brought forth five daughters known throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen), Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks and swans; and she also brought forth all Chakravakas; and the fair Suki, of amiable qualities, and possessing all auspicious signs brought forth all the parrots. And Krodha gave birth to nine daughters, all of wrathful disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with every virtue. And, O foremost of men, the offspring of Mrigi are all animals of the deer species. And the offspring of Mrigamanda are all animals of the bear species and those called Srimara (sweet-footed). And Bhadramana begot the celestial elephants, Airavata. And the offspring of Hari are all animals of the simian species endued with great activity, so also all the horses. And those animals also, that are called Go-langula (the cow-tailed), are said to be the offspring of Hari. And Sarduli begot lions and tigers in numbers, and also leopards and all other strong animals. And, O king, the offspring of Matangi are all the elephants. And Sweta begat the large elephant known by the name of Sweta, endued with great speed. And, O king, Surabhi gave birth to two daughters, the amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also two other daughters named Vimala and Anala. From Rohini have sprung all kine, and from Gandharvi all animals of the horse species. And Anala begat the seven kinds of trees yielding pulpy fruits. (They are the date, the palm, the hintala, the tali, the little date, the nut, and the cocoanut.) And she had also another daughter called Suki (the mother of the parrot species). And Surasa bore a son called Kanka (a species of long-feathered birds). And Syeni, the wife of Aruna, gave birth to two sons of great energy and strength, named Sampati and the mighty Jatayu. Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata had two sons Garuda and Aruna, known far and wide. And, O king of men, O foremost of intelligent persons, thus hath the genealogy of all the principal creatures been fully described by me. By listening to this, a man is fully cleansed of all his sins, and acquireth great knowledge, and finally attaineth to the first of states in after-life!'"
Book
1
Chapter 67
1
[duhsanta]suvyaktaṃ rājaputrī tvaṃ yathā kalyāṇi bhāṣase
bhāryā me bhava suśroṇi brūhi kiṃ karavāṇi te
2 suvarṇamālā vāsāṃsi kuṇḍale parihāṭake
nānāpattanaje śubhre maṇiratne ca śobhane
3 āharāmi tavādyāhaṃ niṣkādīny ajināni ca
sarvaṃ rājyaṃ tavādyāstu bhāryā me bhava śobhane
4 gāndharveṇa ca māṃ bhīru vivāhenaihi sundari
vivāhānāṃ hi rambhoru gāndharvaḥ śreṣṭha ucyate
5 [ṣak]
phalāhāro gato rājan pitā me ita āśramāt
taṃ muhūrtaṃ pratīkṣasva sa māṃ tubhyaṃ pradāsyati
6 [duh]
icchāmi tvāṃ varārohe bhajamānām anindite
tvadarthaṃ māṃ sthitaṃ viddhi tvadgataṃ hi mano mama
7 ātmano bandhur ātmaiva gatir ātmaiva cātmanaḥ
ātmanaivātmano dānaṃ kartum arhasi dharmataḥ
8 aṣṭāv eva samāsena vivāhā dharmataḥ smṛtāḥ
brāhmo daivas tathaivārṣaḥ prājāpatyas tathāsuraḥ
9 gāndharvo rākṣasaś caiva paiśācaś cāṣṭamaḥ smṛtaḥ
teṣāṃ dharmān yathāpūrvaṃ manuḥ svāyambhuvo 'bravīt
10 praśastāṃś caturaḥ pūrvān brāhmaṇasyopadhāraya
ṣaḍ ānupūrvyā kṣatrasya viddhi dharmān anindite
11 rājñāṃ tu rākṣaso 'py ukto viṭ śūdreṣv āsuraḥ smṛtaḥ
pañcānāṃ tu trayo dharmyā dvāv adharmyau smṛtāv iha
12 paiśācaś cāsuraś caiva na kartavyau kathaṃ cana
anena vidhinā kāryo dharmasyaiṣā gatiḥ smṛtā
13 gāndharvarākṣasau kṣatre dharmyau tau mā viśaṅkithāḥ
pṛthag vā yadi vā miśrau kartavyau nātra saṃśayaḥ
14 sā tvaṃ mama sakāmasya sakāmā varavarṇini
gāndharveṇa vivāhena bhāryā bhavitum arhasi
15 [ṣak]
yadi dharmapathas tv eṣa yadi cātmā prabhur mama
pradāne pauravaśreṣṭha śṛṇu me samayaṃ prabho
16 satyaṃ me pratijānīhi yat tvāṃ vakṣyāmy ahaṃ rahaḥ
mama jāyeta yaḥ putraḥ sa bhavet tvad anantaram
17 yuvarājo mahārāja satyam etad bravīhi me
yady etad evaṃ duḥṣanta astu me saṃgamas tvayā
18 [v]
evam astv iti tāṃ rājā pratyuvācāvicārayan
api ca tvāṃ nayiṣyāmi nagaraṃ svaṃ śucismite
yathā tvam arhā suśroṇi satyam etad bravīmi te
19 evam uktvā sa rājarṣis tām aninditagāminīm
jagrāha vidhivat pāṇāv uvāsa ca tayā saha
20 viśvāsya caināṃ sa prāyād abravīc ca punaḥ punaḥ
preṣayiṣye tavārthāya vāhinīṃ caturaṅgiṇīm
tayā tvām ānayiṣyāmi nivāsaṃ svaṃ śucismite
21 iti tasyāḥ pratiśrutya sa nṛpo janamejaya
manasā cintayan prāyāt kāśyapaṃ prati pārthivaḥ
22 bhagavāṃs tapasā yuktaḥ śrutvā kiṃ nu kariṣyati
evaṃ saṃcintayann eva praviveśa svakaṃ puram
23 muhūrtayāte tasmiṃs tu kaṇvo 'py āśramam āgamat
śakuntalā ca pitaraṃ hriyā nopajagāma tam
24 vijñāyātha ca tāṃ kaṇvo divyajñāno mahātapāḥ
uvāca bhagavān prītaḥ paśyan divyena cakṣuṣā
25 tvayādya rājānvayayā mām anādṛtya yatkṛtaḥ
puṃsā saha samāyogo na sa dharmopaghātakaḥ
26 kṣatriyasya hi gāndharvo vivāhaḥ śreṣṭha ucyate
sakāmāyāḥ sakāmena nirmantro rahasi smṛtaḥ
27 dharmātmā ca mahātmā ca duḥṣantaḥ puruṣottamaḥ
abhyagacchaḥ patiṃ yaṃ tvaṃ bhajamānaṃ śakuntale
28 mahātmā janitā loke putras tava mahābalaḥ
ya imāṃ sāgarāpāṅgāṃ kṛtsnāṃ bhokṣyati medinīm
29 paraṃ cābhiprayātasya cakraṃ tasya mahātmanaḥ
bhaviṣyaty apratihataṃ satataṃ cakravartinaḥ
30 tataḥ prakṣālya pādau sā viśrāntaṃ munim abravīt
vinidhāya tato bhāraṃ saṃnidhāya phalāni ca
31 mayā patir vṛto yo 'sau duḥṣantaḥ puruṣottamaḥ
tasmai sasacivāya tvaṃ prasādaṃ kartum arhasi
32 [k]
prasanna eva tasyāhaṃ tvatkṛte varavarṇini
gṛhāṇa ca varaṃ mattas tat kṛte yad abhīpsitam
33 [v]
tato dharmiṣṭhatāṃ vavre rājyāc cāskhalanaṃ tathā
śakuntalā pauravāṇāṃ duḥṣanta hitakāmyayā
SECTION LXVII
(Sambhava
Parva continued)
"Janamejaya said, 'O worshipful one, I
wish to hear from thee in detail about the birth, among men, of the gods, the
Danavas, the Gandharvas, the Rakshasas, the lions, the tigers, and the other
animals, the snakes, the birds, and in fact, of all creatures. I wish also to
hear about the acts and achievements of those, in due order, after they became
incarnate in human forms.'"Vaisampayana said, 'O king of men, I shall first tell thee all about those celestials and Danavas that were born among men--The first of Danavas, who was known by the name of Viprachitti, became that bull among men, noted as Jarasandha. And, O king, that son of Diti, who was known as Hiranyakasipu, was known in this world among men as the powerful Sisupala. He who had been known as Samhlada, the younger brother of Prahlada, became among men the famous Salya, that bull amongst Valhikas. The spirited Anuhlada who had been the youngest became noted in the world as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi became on earth the famous monarch Druma. And he who was known as the great Asura Vashkala became on earth the great Bhagadatta. The five great Asuras gifted with great energy, Ayahsira, Aswasira, the spirited Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumat became on earth the monarch Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu became on earth the monarch Ugrasena of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the younger brother of Vrishaparvan who was known by the name of Ajaka became noted on earth as king Salwa. The powerful and mighty Asura who was known as Aswagriva became noted on earth as king Rochamana. And, O king, the Asura who was known as Sukshma, endued with great intelligence and whose achievements also were great, became on earth the famous king Vrihadratha. And that first of Asuras who was known by the name of Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of great strength who was known as Ishupa became the monarch Nagnajita of famous prowess. The great Asura who was known as Ekachakra became noted on earth as Pritivindhya. The great Asura Virupaksha capable of displaying various modes of fight became noted on earth as king Chitravarman. The first of
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[paragraph continues] Danavas, the heroic Hara, who humbled the pride of all foes became on earth the famous and fortunate Suvahu. The Asura Suhtra of great energy and the destroyer of foemen, became noted on earth as the fortunate monarch, Munjakesa. That Asura of great intelligence called Nikumbha, who was never vanquished in battle was born on earth as king Devadhipa, the first among monarchs. That great Asura known amongst the sons of Diti by the name of Sarabha became on earth the royal sage called Paurava. And, O king, the great Asura of exceeding energy, the fortunate Kupatha, was born on earth as the famous monarch Suparswa. The great Asura, O king, who was called Kratha, was born on earth as the royal sage Parvateya of form resplendent like a golden mountain. He amongst the Asura who was known as Salabha the second, became on earth the monarch Prahlada in the country of the Valhikas. The foremost, among the sons of Diti known by the name of Chandra and handsome as the lord of the stars himself, became on earth noted as Chandravarman, the king of the Kamvojas. That bull amongst the Danavas who was known by the name of Arka became on earth, O king, the royal sage Rishika. That best of Asuras who was known as Mritapa became on earth, O best of kings, the monarch, Pascimanupaka. That great Asura of surpassing energy known as Garishtha became noted on earth as king Drumasena. The great Asura who was known as Mayura became noted on earth as the monarch Viswa. He who was the younger brother of Mayura and called Suparna became noted on earth as the monarch, Kalakirti. The mighty Asura who was known as Chandrahantri became on earth the royal sage Sunaka. The great Asura who was called Chandravinasana became noted on earth as the monarch, Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was brought forth by Sinhika and who persecuted the Sun and the Moon became noted on earth as the monarch Kratha. The eldest of the four sons of Danayu, who was known by the name of Vikshara, became known on earth the spirited monarch, Vasumitra. The second brother of Vikshara, the great Asura, was born on earth as the king of the country, called Pandya. That best of Asuras who was known by the name of Valina became on earth the monarch Paundramatsyaka. And, O king, that great Asura who was known as Vritra became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas gifted with great
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prowess. That other amongst them who was known as the fourth was noted on earth as Srenimat, that best of royal sages. That great Asura amongst them who was the fifth, became noted on earth as king Mahanjas, the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru, that best of royal sages. The seventh of them became known throughout earth, from the centre to the sea, as king Samudrasena well acquainted with the truths of the scriptures. The eighth of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became on earth as Parvatiya from his brightness as of a golden mountain. The mighty Asura Krathana gifted with great energy became noted on earth as the monarch Suryaksha. The great Asura of handsome features known by the name of Surya, became on earth the monarch of the Valhikas by name Darada, that foremost of all kings. And, O king, from the tribe of Asuras called Krodhavasa, of whom I have already spoken to thee, were born many heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha, Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the Kalingas; and Matimat, and he was known as king Iswara; these first of kings were all born of the Asura class called Krodhavasa.
"There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a large share of prosperity. He became the mighty son of Ugrasena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and was besides in splendour like unto Indra himself, was born on earth as the foremost king of the Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vrihaspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achievements, of great energy. Thou shouldst know he was also well-acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswatthaman, of eyes like the lotus-petals, gifted with surpassing energy, and the terror of all foes, the great oppressor of all enemies, was born on earth, of the united portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of Vasishtha and the command also of Indra, the eight Vasus were born of Ganga by her husband Santanu. The youngest of them was Bhishma, the
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dispeller of the fears of the Kurus, gifted with great intelligence, conversant with the Vedas, the first speakers, and the thinner of the enemy's ranks. And possessed of mighty energy and the first of all persons acquainted with weapons, he encountered the illustrious Rama himself, the son of Jamadagni of the Bhrigu race. And, O king, that Brahman sage who, on earth, was known by the name of Kripa and was the embodiment of all manliness was born of the tribe of the Rudras. And the mighty chariot-fighter and king who on earth was known by the name of Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara himself (the third yuga). And he who was Satyaki of sure aim, that upholder of the pride of Vrishni race, that oppressor of foes, begotten of the portion of gods called the Maruts. And that royal sage Drupada who on earth was a monarch, the first among all persons bearing arms, was also born of the same tribe of the celestials. And, O king, thou shouldst also know that Kritavarman, that prince among men, of deeds unsurpassed by any one, and the foremost of all bulls amongst Kshatriyas, was born of the portion of the same celestials. And that royal sage also, Virata by name, the scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same gods. That son of Arishta who was known by the name of Hansa, was born in the Kuru race and became the monarch of the Gandharvas. He who was known as Dhritarashtra born of the seed of Krishna-Dwaipayana, and gifted with long arms and great energy, also a monarch, of the prophetic eye, became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother who was possessed of great strength and was really a great being known as Pandu, devoted to truth and virtue, was Purity's self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god of Justice himself, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on earth among men of Duryodhana's brothers, that century of wicked individuals commencing with Duhasasana as their first. And, O bull among the Bharata princes, Durmukha, Duhsaha, and others whose names I do not mention, who always supported Duryodhana (in all his schemes), were, indeed, the sons of Pulastya. And over and above these hundred, Dhritarashtra had one son named Yuyutsu born of a Vaisya wife.'
"Janamejaya said, 'O illustrious one, tell me the names of Dhritarashtra's sons according to the order of their birth beginning from the eldest.'
"Vaisampayana said, 'O king, they are as follows: Duryodhana, and Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha;
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[paragraph continues] Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada, Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara; Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu, Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama, Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh; Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha, Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa; Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi, Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa; Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya, Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru, Kanakangana; Kundaja and Chitraka. There was also a daughter named Duhsala who was over and above the hundred. And Yuyutsu who was Dhritarashtra's son by a Vaisya wife, was also over and above the hundred. Thus, O king, have I recited the names of the hundred sons and also that of the daughter (of Dhritarashtra). Thou hast now known their names according to the order of their births. All of them were heroes and great car-warriors, and skilled in the art of warfare. Besides, all of them were versed in the Vedas, and, O king, all of them had got through the scriptures. All of them were mighty in attack and defence, and all were graced with learning. And, O monarch, all of them had wives suitable to them in grace and accomplishments. And, O king, when the time came, the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king of the Sindhus, agreeably to the counsels of Sakuni.
"And, O monarch, learn that king Yudhishthira was a portion of Dharma; that Bhimasena was of the deity of wind; that Arjuna was of Indra, the chief of the celestials; and that Nakula and Sahadeva, the handsomest beings among all creatures, and unrivalled for beauty on earth, were similarly portions of the twin Aswins. And he who was known as the mighty Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnation, O king, the god Soma had said these words to the celestials, 'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it be not transgressed. The destruction of the Asuras on earth is the work of the celestials, and, therefore, it is our work as well. Let this Varchas, therefore, go thither, but let him not stay there long. Nara, whose companion is Narayana, will be born as Indra's son and indeed, will be known as Arjuna, the mighty son of Pandu. This boy of mine shall be his son and become a mighty car-warrior in his boyhood. And let him, ye best of immortals, stay
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on earth for sixteen years. And when he attaineth to his sixteenth year, the battle shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it). And, indeed, your portions, ye celestials, shall fight, having made that disposition of the forces which is known by the name of the Chakra-vyuha. And my son shall compel all foes to retreat before him. The boy of mighty arms having penetrated the impenetrable array, shall range within it fearlessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then when numberless heroes and mighty car-warriors will return to the charge towards the close of the day, my boy of mighty arms, shall reappear before me. And he shall beget one heroic son in his line, who shall continue the almost extinct Bharata race.' Hearing these words of Soma, the dwellers in heaven replied, 'So be it.' And then all together applauded and worshipped (Soma) the king of stars. Thus, O king, have I recited to thee the (particulars of the) birth of thy father's father.
"Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a portion of Agni. And know also that Sikhandin, who was at first a female, was (the incarnation of) a Rakshasa. And, O bull in Bharata's race, they who became the five sons of Draupadi, those bulls amongst the Bharata princes, were the celestials known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, endued with mighty energy.
"Sura, the foremost of the Yadus, was the father of Vasudeva. He had a daughter called Pritha, who for her beauty, was unrivalled on earth. And Sura, having promised in the presence of fire that he would give his firstborn child to Kuntibhoja, the son of his paternal aunt, who was without offspring, gave his daughter unto the monarch in expectation of his favours. Kuntibhoja thereupon made her his daughter. And she became, thenceforth, in the house of her (adoptive) father, engaged in attending upon Brahmanas and guests. One day she had to wait upon the wrathful ascetic of rigid vows, Durvasa by name, acquainted with truth and fully conversant with the mysteries of religion. And Pritha with all possible care gratified the wrathful Rishi with soul under complete control. The holy one, gratified with the attentions bestowed on him by the maiden, told her, 'I am satisfied, O fortunate one, with thee! By this mantra (that I am about to give thee), thou shall be able to summon (to thy side) whatever celestials thou likest. And, by their grace, shall thou also obtain children.' Thus addressed, the girl (a little while after), seized with curiosity, summoned, during the period of her maiden-hood, the god Surya. And the lord of light thereupon made her conceive and begot on her a son who became the first of all wielders of weapons. From fear of relatives she brought forth in secrecy that child who had come out with ear-rings and coat
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of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself. And every part of his body was symmetrical and well-adorned. And Kunti cast the handsome child into the water. But the child thus thrown into the water was taken up by the excellent husband of Radha and given by him to his wife to be adopted by her as their son. And the couple gave him the name of Vasusena, by which appellation the child soon became known all over the land. And, as he grew up, he became very strong and excelled in all weapons. The first of all successful persons, he soon mastered the sciences. And when the intelligent one having truth for his strength recited the Vedas, there was nothing he would not then give to the Brahmanas. At that time Indra, the originator of all things, moved by the desire of benefiting his own son Arjuna, assumed the guise of a Brahmana, came to him, and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gift) presented to the giver a dart, surprised (at his open handedness), and addressed him in these words, 'O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain.' And the son of Surya was at first known in the world by the name of Vasusena. But, for his deeds, he subsequently came to be called Karna. And because that hero of great fame had taken off his natural armour, therefore was he--the first son of Pritha--called Kama. And, O best of kings, the hero began to grow up in the Suta caste. And, O king, know thou that Kama--the first of all exalted men--the foremost of all wielders of weapons--the slayer of foes--and the best portion of the maker of day--was the friend and counsellor of Duryodhana. And he, called Vasudeva, endued with great valour, was among men a portion of him called Narayana--the god of gods--eternal. And Valadeva of exceeding strength was a portion of the Naga, Sesha. And, O monarch, know that Pradyumna of great energy was Sanatkumara. And in this way the portion of various other dwellers in heaven became exalted men in the race of Vasudeva, increasing the glory thereof. And, O king, the portions of the tribe of Apsaras which I have mentioned already, also became incarnate on earth according to Indra's commands--And sixteen thousand portions of those goddesses became, O king, in this world of men, the wives of Vasudeva. And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhishmaka. And she was by name the chaste Rukmini. And the faultless Draupadi, slender-waisted like the wasp, was born of a portion of Sachi (the queen of the celestials), in the line of Drupada. And she was neither low nor tall in stature. And she was of the fragrance of the blue lotus, of eyes large as lotus-petals, of thighs fair and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she
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became the charmer of the hearts of five foremost of men. And the two goddesses Siddhi and Dhriti became the mothers of those five, and were called Kunti and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.
"Thus, O king, have I recited to thee all about the incarnation, according to their respective portions, of the gods, the Asuras, the Gandharvas, the Apsaras, and of the Rakshasas. They who were born on earth as monarchs invincible in battle, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatriyas and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings according to their respective portions) capable of bestowing wealth, fame, offspring, long life, and success, should always be listened to in a proper frame of mind. And having listened to this account of incarnation, according to their portions, of gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never cast down even under the most engrossing sorrows.'"
Book
1
Chapter 68
1 [v]
pratijñāya tu duḥṣante pratiyāte śakuntalā
garbhaṃ suṣāva vāmoruḥ kumāram amitaujasam
2 triṣu varṣeṣu pūrṇeṣu diptānala samadyutim
rūpaudāryaguṇopetaṃ dauḥṣantiṃ janamejaya
3 jātakarmādi saṃskāraṃ kaṇvaḥ puṇyakṛtāṃ varaḥ
tasyātha kārayām āsa vardhamānasya dhīmataḥ
4 dantaiḥ śuklaiḥ śikharibhiḥ siṃhasaṃhanano yuvā
cakrāṅkita karaḥ śrīmān mahāmūrdhā mahābalaḥ
kumāro devagarbhābhaḥ sa tatrāśu vyavardhata
5 ṣaḍ varṣa eva bālaḥ sa kaṇvāśramapadaṃ prati
vyāghrān siṃhān varāhāṃś ca gajāṃś ca mahiṣāṃs tathā
6 baddhvā vṛkṣeṣu balavān āśramasya samantataḥ
ārohan damayaṃś caiva krīḍaṃś ca paridhāvati
7 tato 'sya nāma cakrus te kaṇvāśramanivāsinaḥ
astv ayaṃ sarvadamanaḥ sarvaṃ hi damayaty ayam
8 sa sarvadamano nāma kumāraḥ samapadyata
vikrameṇaujasā caiva balena ca samanvitaḥ
9 taṃ kumāram ṛṣir dṛṣṭvā karma cāsyātimānuṣam
samayo yauva rājyāyety abravīc ca śakuntalām
10 tasya tad balam ājñāya kaṇvaḥ śiṣyān uvāca ha
śakuntalām imāṃ śīghraṃ sahaputrām ita āśramāt
bhartre prāpayatādyaiva sarvalakṣaṇapūjitām
11 nārīṇāṃ ciravāso hi bāndhaveṣu na rocate
kīrticāritradharmaghnas tasmān nayata māciram
12 tathety uktvā tu te sarve prātiṣṭhantāmitaujasaḥ
śakuntalāṃ puraskṛtya saputrāṃ gajasāhvayam
13 gṛhītvāmara garbhābhaṃ putraṃ kamalalocanam
ājagāma tataḥ śubhrā duḥṣanta viditād vanāt
14 abhisṛtya ca rājānaṃ viditā sā praveśitā
saha tenaiva putreṇa taruṇādityavarcasā
15 pūjayitvā yathānyāyam abravīt taṃ śakuntalā
ayaṃ putras tvayā rājan yauva rājye 'bhiṣicyatām
16 tvayā hy ayaṃ suto rājan mayy utpannaḥ suropamaḥ
yathā samayam etasmin vartasva puruṣottama
17 yathā samāgame pūrvaṃ kṛtaḥ sa samayas tvayā
taṃ smarasva mahābhāga kaṇvāśramapadaṃ prati
18 so 'tha śrutvaiva tad vākyaṃ tasyā rājā smarann api
abravīn na smarāmīti kasya tvaṃ duṣṭatāpasi
19 dharmakāmārtha saṃbandhaṃ na smarāmi tvayā saha
gaccha vā tiṣṭha vā kāmaṃ yad vāpīcchasi tat kuru
20 saivam uktā varārohā vrīḍiteva manasvinī
visaṃjñeva ca duḥkhena tasthau sthāṇur ivācalā
21 saṃrambhāmarṣa tāmrākṣī sphuramāṇauṣṭha saṃpuṭā
kaṭākṣair nirdahantīva tiryag rājānam aikṣata
22 ākāraṃ gūhamānā ca manyunābhisamīritā
tapasā saṃbhṛtaṃ tejo dhārayām āsa vai tadā
23 sā muhūrtam iva dhyātvā duḥkhāmarṣa samanvitā
bhartāram abhisaṃprekṣya kruddhā vacanam abravīt
24 jānann api mahārāja kasmād evaṃ prabhāṣase
na jānāmīti niḥsaṅgaṃ yathānyaḥ prākṛtas tathā
25 atra te hṛdayaṃ veda satyasyaivānṛtasya ca
kalyāṇa bata sākṣī tvaṃ mātmānam avamanyathāḥ
26 yo 'nyathā santam ātmānam anyathā pratipadyate
kiṃ tena na kṛtaṃ pāpaṃ coreṇātmāpahāriṇā
27 eko 'ham asmīti ca manyase tvaṃ; na hṛcchayaṃ vetsi muniṃ purāṇam
yo veditā karmaṇaḥ pāpakasya; yasyāntike tvaṃ vṛjinaṃ karoṣi
28 manyate pāpakaṃ kṛtvā na kaś cid vetti mām iti
vidanti cainaṃ devāś ca svaś caivāntara pūruṣaḥ
29 ādityacandrāv anilānalau ca; dyaur bhūmir āpo hṛdayaṃ yamaś ca
ahaś ca rātriś ca ubhe ca saṃdhye; dharmaś ca jānāti narasya vṛttam
30 yamo vaivasvatas tasya niryātayati duṣkṛtam
hṛdi sthitaḥ karma sākṣī kṣetrajño yasya tuṣyati
31 na tu tuṣyati yasyaiṣa puruṣasya durātmanaḥ
taṃ yamaḥ pāpakarmāṇaṃ niryātayati duṣkṛtam
32 avamanyātmanātmānam anyathā pratipadyate
devā na tasya śreyāṃso yasyātmāpi na kāraṇam
33 svayaṃ prāpteti mām evaṃ māvamaṃsthāḥ pativratām
arghyārhāṃ nārcayasi māṃ svayaṃ bhāryām upasthitām
34 kimarthaṃ māṃ prākṛtavad upaprekṣasi saṃsadi
na khalv aham idaṃ śūnye raumi kiṃ na śṛṇoṣi me
35 yadi me yācamānāyā vacanaṃ na kariṣyasi
duḥṣanta śatadhā mūrdhā tatas te 'dya phaliṣyati
36 bhāryāṃ patiḥ saṃpraviśya sa yasmāj jāyate punaḥ
jāyāyā iti jāyātvaṃ purāṇāḥ kavayo viduḥ
37 yad āgamavataḥ puṃsas tad apatyaṃ prajāyate
tat tārayati saṃtatyā pūrvapretān pitāmahān
38 pun nāmno narakād yasmāt pitaraṃ trāyate sutaḥ
tasmāt putra iti proktaḥ svayam eva svayambhuvā
39 sā bhāryā yā gṛhe dakṣā sā bhāryā yā prajāvatī
sā bhāryā yā patiprāṇā sā bhāryā yā pativratā
40 ardhaṃ bhāryā manuṣyasya bhāryā śreṣṭhatamaḥ sakhā
bhāryā mūlaṃ trivargasya bhāryā mitraṃ mariṣyataḥ
41 bhāryāvantaḥ kriyāvantaḥ sabhāryā gṛhamedhinaḥ
bhāryāvantaḥ pramodante bhāryāvantaḥ śriyānvitāḥ
42 sakhāyaḥ pravivikteṣu bhavanty etāḥ priyaṃvadāḥ
pitaro dharmakāryeṣu bhavanty ārtasya mātaraḥ
43 kāntāreṣv api viśrāmo narasyādhvanikasya vai
yaḥ sadāraḥ sa viśvāsyas tasmād dārāḥ parā gatiḥ
44 saṃsarantam api pretaṃ viṣameṣv ekapātinam
bhāryaivānveti bhartāraṃ satataṃ yā pativratā
45 prathamaṃ saṃsthitā bhāryā patiṃ pretya pratīkṣate
pūrvaṃ mṛtaṃ ca bhartāraṃ paścāt sādhvy anugacchati
46 etasmāt kāraṇād rājan pāṇigrahaṇam iṣyate
yad āpnoti patir bhāryām iha loke paratra ca
47 ātmātmanaiva janitaḥ putra ity ucyate budhaiḥ
tasmād bhāryāṃ naraḥ paśyen mātṛvat putra mātaram
48 bhāryāyāṃ janitaṃ putram ādarśe svam ivānanam
hlādate janitā preṣkya svargaṃ prāpyeva puṇyakṛt
49 dahyamānā manoduḥkhair vyādhibhiś cāturā narāḥ
hlādante sveṣu dāreṣu gharmārtāḥ salileṣv iva
50 susaṃrabdho 'pi rāmāṇāṃ na brūyād apriyaṃ budhaḥ
ratiṃ prītiṃ ca dharmaṃ ca tāsv āyattam avekṣya ca
51 ātmano janmanaḥ kṣetraṃ puṇyaṃ rāmāḥ sanātanam
ṛṣīṇām api kā śaktiḥ sraṣṭuṃ rāmām ṛte prajāḥ
52 paripatya yadā sūnur dharaṇī reṇuguṇṭhitaḥ
pitur āśliṣyate 'ṅgāni kim ivāsty adhikaṃ tataḥ
53 sa tvaṃ svayam anuprāptaṃ sābhilāṣam imaṃ sutam
prekṣamāṇaṃ ca kākṣeṇa kimartham avamanyase
54 aṇḍāni bibhrati svāni na bhindanti pipīlikāḥ
na bharethāḥ kathaṃ nu tvaṃ dharmajñaḥ san svam ātmajam
55 na vāsasāṃ na rāmāṇāṃ nāpāṃ sparśas tathā sukhaḥ
śiśor āliṅgyamānasya sparśaḥ sūnor yathāsukhaḥ
56 brāhmaṇo dvipadāṃ śreṣṭho gaur variṣṭhā catuṣpadām
gurur garīyasāṃ śreṣṭhaḥ putraḥ sparśavatāṃ varaḥ
57 spṛśatu tvāṃ samāśliṣya putro 'yaṃ priyadarśanaḥ
putra sparśāt sukhataraḥ sparśo loke na vidyate
58 triṣu varṣeṣu pūrṇeṣu prajātāham ariṃdama
imaṃ kumāraṃ rājendra tava śokapraṇāśanam
59 āhartā vājimedhasya śatasaṃkhyasya paurava
iti vāg antarikṣe māṃ sūtake 'bhyavadat purā
60 nanu nāmāṅkam āropya snehād grāmāntaraṃ gatāḥ
mūrdhni putrān upāghrāya pratinandanti mānavaḥ
61 vedeṣv api vadantīmaṃ mantravādaṃ dvijātayaḥ
jātakarmaṇi putrāṇāṃ tavāpi viditaṃ tathā
62 aṅgād aṅgāt saṃbhavasi hṛdayād abhijāyase
ātmā vai putra nāmāsi sa jīva śaradaḥ śatam
63 poṣo hi tvadadhīno me saṃtānam api cākṣayam
tasmāt tvaṃ jīva me vatsa susukhī śaradāṃ śatam
64 tvad aṅgebhyaḥ prasūto 'yaṃ puruṣāt puruṣo 'paraḥ
sarasīvāmala ātmānaṃ dvitīyaṃ paśya me sutam
65 yathā hy āhavanīyo 'gnir gārpapatyāt praṇīyate
tathā tvattaḥ prasūto 'yaṃ tvam ekaḥ san dvidhākṛtaḥ
66 mṛgāpakṛṣṭena hi te mṛgayāṃ paridhāvatā
aham āsāditā rājan kumārī pitur āśrame
67 urvaśī pūrvacittiś ca sahajanyā ca menakā
viśvācī ca ghṛtācī ca ṣaḍ evāpsarasāṃ varāḥ
68 tāsāṃ māṃ menakā nāma brahmayonir varāpsarāḥ
divaḥ saṃprāpya jagatīṃ viśvāmitrād ajījanat
69 sā māṃ himavataḥ pṛṣṭhe suṣuve menakāpsarāḥ
avakīrya ca māṃ yātā parātmajam ivāsatī
70 kiṃ nu karmāśubhaṃ pūrvaṃ kṛtavaty asmi janmani
yad ahaṃ bāndhavais tyaktā bālye saṃprati ca tvayā
71 kāmaṃ tvayā parityaktā gamiṣyāmy aham āśramam
imaṃ tu bālaṃ saṃtyaktuṃ nārhasy ātmajam ātmanā
72 [duh]
na putram abhijānāmi tvayi jātaṃ śakuntale
asatyavacanā nāryaḥ kas te śraddhāsyate vacaḥ
73 menakā niranukrośā bandhakī jananī tava
yayā himavataḥ pṛṣṭhe nirmālyeva praveritā
74 sa cāpi niranukrośaḥ kṣatrayoniḥ pitā tava
viśvāmitro brāhmaṇatve lubdhaḥ kāmaparāyaṇaḥ
75 menakāpsarasāṃ śreṣṭhā maharṣīṇāṃ ca te pitā
tayor apatyaṃ kasmāt tvaṃ puṃścalīvābhidhāsyasi
76 aśraddheyam idaṃ vākyaṃ kathayantī na lajjase
viśeṣato matsakāśe duṣṭatāpasi gamyatām
77 kva maharṣiḥ sadaivograḥ sāpsarā kva ca menakā
kva ca tvam evaṃ kṛpaṇā tāpasī veṣadhāriṇī
78 atikāyaś ca putras te bālo 'pi balavān ayam
katham alpena kālena śālaskandha ivodgataḥ
79 sunikṛṣṭā ca yonis te puṃścalī pratibhāsi me
yadṛcchayā kāmarāgāj jātā menakayā hy asi
80 sarvam etat parokṣaṃ me yat tvaṃ vadasi tāpasi
nāhaṃ tvām abhijānāmi yatheṣṭaṃ gamyatāṃ tvayā
SECTION LXVIII
(Sambhava
Parva continued)
"Janamejaya said, 'O Brahmana, I have,
indeed, heard from thee this account of the incarnation, according to their
portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas
and the Apsaras. I however, again desire to hear of the dynasty of the Kurus
from the very beginning. Therefore, O Brahmana, speak of this in the presence
of all these regenerate Rishis.'"Vaisampayana said, 'O exalted one of Bharata's race, the founder of the Paurava line was Dushmanta gifted with great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the countries even of the Mlechchhas.
"And during his rule there were no men of mixed castes, no tillers of the soil (for the land, of itself, yielded produce), no workers of mines (for the surface of the earth yielded in abundance), and no sinful men. All were virtuous, and did everything from virtuous motives, O tiger among men. There was no fear of thieves, O dear one, no fear of famine, no fear off disease. And all four orders took pleasure in doing their respective duties and never performed religious acts for obtaining fruition of desires. And his subjects, depending upon him, never entertained any fear. And Parjanya (Indra) poured showers at the proper time, and the produce
p. 147
of the fields was always pulpy and juicy. And the earth was full of all kinds of wealth and all kinds of animals. And the Brahmanas were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonderful prowess and a physical frame hard as the thunderbolt, so that he could, taking up the mountain Mandara with its forests and bushes, support it on his arms. And he was well-skilled in four kinds of encounters with the mace (hurling it at foes at a distance, striking at those that are near, whirling it in the midst of many, and driving the foe before). And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the ocean, and in patience, like unto the earth. And the monarch was loved by all his subjects, and he ruled his contented people virtuously.'"
Book
1
Chapter 69
1 [ṣak]
rājan sarṣapa mātrāṇi parac chidrāṇi paśyasi
ātmano bilvamātrāṇi paśyann api na paśyasi
2 menakā tridaśeṣv eva tridaśāś cānu menakām
mamaivodricyate janma duḥṣanta tava janmataḥ
3 kṣitāv aṭasi rājaṃs tvam antarikṣe carāmy aham
āvayor antaraṃ paśya merusarṣapayor iva
4 mahendrasya kuberasya yamasya varuṇasya ca
bhavanāny anusaṃyāmi prabhāvaṃ paśya me nṛpa
5 satyaś cāpi pravādo 'yaṃ yaṃ pravakṣyāmi te 'nagha
nidarśanārthaṃ na dveṣāt tac chrutvā kṣantum arhasi
6 virūpo yāvad ādarśe nātmanaḥ paśyate mukham
manyate tāvad ātmānam anyebhyo rūpavattaram
7 yadā tu mukham ādarśe vikṛtaṃ so 'bhivīkṣate
tadetaraṃ vijānāti ātmānaṃ netaraṃ janam
8 atīva rūpasaṃpanno na kiṃ cid avamanyate
atīva jalpan durvāco bhavatīha viheṭhakaḥ
9 mūrkho hi jalpatāṃ puṃsāṃ śrutvā vācaḥ śubhāśubhāḥ
aśubhaṃ vākyam ādatte purīṣam iva sūkaraḥ
10 prājñas tu jalpatāṃ puṃsāṃ śrutvā vācaḥ śubhāśubhāḥ
guṇavad vākyam ādatte haṃsaḥ kṣīram ivāmbhasaḥ
11 anyān parivadan sādhur yathā hi paritapyate
tathā parivadann anyāṃs tuṣṭo bhavati durjanaḥ
12 abhivādya yathā vṛddhān santo gacchanti nirvṛtim
evaṃ sajjanam ākruśya mūrkho bhavati nirvṛtaḥ
13 sukhaṃ jīvanty adoṣajñā mūrkhā doṣānudarśinaḥ
yatra vācyāḥ paraiḥ santaḥ parān āhus tathāvidhān
14 ato hāsyataraṃ loke kiṃ cid anyan na vidyate
idaṃ durjana ity āha durjanaḥ sajjanaṃ svayam
15 satyadharmacyutāt puṃsaḥ kruddhād āśīviṣād iva
anāstiko 'py udvijate janaḥ kiṃ punar āstikaḥ
16 svayam utpādya vai putraṃ sadṛśaṃ yo 'vamanyate
tasya devāḥ śriyaṃ ghnanti na ca lokān upāśnute
17 kulavaṃśapratiṣṭhāṃ hi pitaraḥ putram abruvan
uttamaṃ sarvadharmāṇāṃ tasmāt putraṃ na saṃtyajet
18 svapatnī prabhavān pañca labdhān krītān vivardhitān
kṛtān anyāsu cotpannān putrān vai manur abravīt
19 dharmakīrty āvahā nṝṇāṃ manasaḥ prītivardhanāḥ
trāyante narakāj jātāḥ putrā dharmaplavāḥ pitṝn
20 sa tvaṃ nṛpatiśārdūla na putraṃ tyaktum arhasi
ātmānaṃ satyadharmau ca pālayāno mahīpate
narendra siṃhakapaṭaṃ na voḍhuṃ tvam ihārhasi
21 varaṃ kūpaśatād vāpī varaṃ vāpī śatāt kratuḥ
varaṃ kratuśatāt putraḥ satyaṃ putraśatād varam
22 aśvamedha sahasraṃ ca satyaṃ ca tulayā dhṛtam
aśvamedha sahasrād dhi satyam eva viśiṣyate
23 sarvavedādhigamanaṃ sarvatīrthāvagāhanam
satyaṃ ca vadato rājan samaṃ vā syān na vā samam
24 nāsti satyāt paro dharmo na satyād vidyate param
na hi tīvrataraṃ kiṃ cid anṛtād iha vidyate
25 rājan satyaṃ paraṃ brahmasatyaṃ ca samayaḥ paraḥ
mā tyākṣīḥ samayaṃ rājan satyaṃ saṃgatam astu te
26 anṛte cet prasaṅgas te śraddadhāsi na cet svayam
ātmano hanta gacchāmi tvādṛśe nāsti saṃgatam
27 ṛte 'pi tvayi duḥṣanta śaula rājāvataṃsakām
caturantām imām urvīṃ putro me pālayiṣyati
28 [v]
etāvad uktvā vacanaṃ prātiṣṭhata śakuntalā
athāntarikṣe duḥṣantaṃ vāg uvācāśarīriṇī
ṛtvik purohitācāryair mantribhiś cāvṛtaṃ tadā
29 bhastrā mātā pituḥ putro yena jātaḥ sa eva saḥ
bharasva putraṃ duḥṣanta māvamaṃsthāḥ śakuntalām
30 retodhāḥ putra unnayati naradeva yamakṣayāt
tvaṃ cāsya dhātā garbhasya satyam āha śakuntalā
31 jāyā janayate putram ātmano 'ṅgaṃ dvidhākṛtam
tasmād bharasva duḥṣanta putraṃ śākuntalaṃ nṛpa
32 abhūtir eṣā kas tyajyāj jīvañ jīvantam ātmajam
śākuntalaṃ mahātmānaṃ dauḥṣantiṃ bhara paurava
33 bhartavyo 'yaṃ tvayā yasmād asmākaṃ vacanād api
tasmād bhavatv ayaṃ nāmnā bharato nāma te sutaḥ
34 tac chrutvā pauravo rājā vyāhṛtaṃ vai divaukasām
purohitam amātyāṃś ca saṃprahṛṣṭo 'bravīd idam
35 śṛṇvantv etad bhavanto 'sya devadūtasya bhāṣitam
aham apy evam evainaṃ jānāmi svayam ātmajam
36 yady ahaṃ vacanād eva gṛhṇīyām imam ātmajam
bhaved dhi śaṅkā lokasya naivaṃ śuddho bhaved ayam
37 taṃ viśodhya tadā rājā devadūtena bhārata
hṛṣṭaḥ pramuditaś cāpi pratijagrāha taṃ sutam
38 mūrdhni cainam upāghrāya sasnehaṃ pariṣasvaje
sabhājyamāno vipraiś ca stūyamānaś ca bandibhiḥ
sa mudaṃ paramāṃ lebhe putra saṃsparśajāṃ nṛpaḥ
39 tāṃ caiva bhāryāṃ dharmajñaḥ pūjayām āsa dharmataḥ
abravīc caiva tāṃ rājā sāntvapūrvam idaṃ vacaḥ
40 kṛto lokaparokṣo 'yaṃ saṃbandho vai tvayā saha
tasmād etan mayā devi tvac chuddhy arthaṃ vicāritam
41 manyate caiva lokas te strībhāvān mayi saṃgatam
putraś cāyaṃ vṛto rājye mayā tasmād vicāritam
42 yac ca kopitayātyarthaṃ tvayokto 'smy apriyaṃ priye
praṇayinyā viśālākṣi tat kṣāntaṃ te mayā śubhe
43 tām evam uktvā rājarṣir duḥṣanto mahiṣīṃ priyām
vāsobhir annapānaiś ca pūjayām āsa bhārata
44 duḥṣantaś ca tato rājā putraṃ śākuntalaṃ tadā
bharataṃ nāmataḥ kṛtvā yauvarājye 'bhyaṣecayat
45 tasya tat prathitaṃ cakraṃ prāvartata mahātmanaḥ
bhāsvaraṃ divyam ajitaṃ lokasaṃnādanaṃ mahat
46 sa vijitya mahīpālāṃś cakāra vaśavartinaḥ
cakāra ca satāṃ dharmaṃ prāpa cānuttamaṃ yaśaḥ
47 sa rājā cakravarty āsīt sārvabhaumaḥ pratāpavān
īje ca bahubhir yajñair yathā śakro marutpatiḥ
48 yājayām āsa taṃ kaṇvo dakṣavad bhūridakṣiṇam
śrīmān govitataṃ nāma vājimedham avāpa saḥ
yasmin sahasraṃ padmānāṃ kaṇvāya bharato dadau
49 bharatād bhāratī kīrtir yenedaṃ bhārataṃ kulam
apare ye ca pūrve ca bhāratā iti viśrutāḥ
50 bharatasyānvavāye hi devakalpā mahaujasaḥ
babhūvur brahmakalpāś ca bahavo rājasattamaḥ
51 yeṣām aparimeyāni nāmadheyāni sarvaśaḥ
teṣāṃ tu te yathāmukhyaṃ kīrtayiṣyāmi bhārata
mahābhāgān devakalpān satyārjava parāyaṇān
SECTION LXIX
(Sambhava
Parva continued)
"Janamejaya said, 'I desire to hear from
thee about the birth and life of the high-souled Bharata and of the origin of
Sakuntala. And, O holy one, I also desire to hear all about Dushmanta--that
lion among men--and how the hero obtained Sakuntala. It behoveth thee, O knower
of truth and the first of all intelligent men, to tell me everything.'"Vaisampayana said, 'Once on a time (king Dushmanta) of mighty arms, accompanied by a large force, went into the forest. And he took with him hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and elephants)--heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with lances and spears in their hands, the monarch set out on his journey. And with the leonine roars of the warriors and the notes of conchs and sound of drums, with the rattle of the car-wheels and shrieks of huge elephants, all mingling with the neighing of horses and the clash of weapons of the variously armed attendants in diverse dresses, there arose a deafening tumult while the king was on his march. And ladies gifted with great beauty beheld from the terraces of goodly mansions that heroic monarch, the achiever of his own fame. And the ladies saw that he was like unto Sakra, the slayer of his enemies, capable of repulsing the elephants of foes--And they believed that he was the wielder of the thunderbolt himself. And they said, 'This is that tiger among men who in battle is equal unto the Vasus in prowess, and in consequence of the might of whose arms no foes are left.' And saying this, the ladies from affection gratified the monarch by showering flowers on his head. And followed by foremost of Brahmanas uttering blessings all the way, the king in great gladness
p. 148
of heart went towards the forest, eager for slaying the deer. And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch who was like unto the king of the celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going farther at the command of the king. And the king, then, ascending his chariot of winged speed, filled the whole earth and even the heavens, with the rattle of his chariot wheels. And, as he went, he saw around him a forest like unto Nandana itself (the celestial garden). And it was full of Vilwa, Arka, Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone loosened from the neighbouring cliffs. And he saw that it was without water and without human beings and lay extended for many Yojanas around. And it was full of deer, and lions, and other terrible beasts of prey.
"And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest, killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shooting range. And the king wounded many that were too distant, and killed many that were too near with his heavy sword. And that foremost of all wielders of darts killed many by hurling his darts at them. And well-conversant with the art of whirling the mace, the king of immeasurable prowess fearlessly wandered over the forest. And the king roamed about, killing the denizens of the wilderness sometimes with his sword and sometimes by fast-descending blows of his mace and heavy club.
"And when the forest was so disturbed by the king possessed of wonderful energy and by the warriors in his train delighting in warlike sports, the lions began to desert it in numbers. And herds of animals deprived of their leaders, from fear and anxiety began to utter loud cries as they fled in all directions. And fatigued with running, they began to fall down on all sides, unable to slake their thirst, having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by them. And many strong elephants, maddened with the wounds they received and alarmed beyond measure, fled with trunks raised on high. And those wild elephants, betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomachs and vomiting blood in large quantities, trampled, as they ran, many warriors to death. And that forest which had been full of animals, was by the king with his bands of followers and with sharp weapons soon made bereft of lions and tigers and other monarchs of the wilderness.'"
Book
1
Chapter 70
1 [v]
prajāpates tu dakṣasya manor vaivasvatasya ca
bharatasya kuroḥ pūror ajamīḍhasya cānvaye
2 yādavānām imaṃ vaṃśaṃ pauravāṇāṃ ca sarvaśaḥ
tathaiva bhāratānāṃ ca puṇyaṃ svasty ayanaṃ mahat
dhanyaṃ yaśasyam āyuṣyaṃ kīrtayiṣyāmi te 'nagha
3 tejobhir uditāḥ sarve maharṣisamatejasaḥ
daśa pracetasaḥ putrāḥ santaḥ pūrvajanāḥ smṛtāḥ
meghajenāgninā ye te pūrvaṃ dagdhā mahaujasaḥ
4 tebhyaḥ prācetaso jajñe dakṣo dakṣād imāḥ prajāḥ
saṃbhūtāḥ puruṣavyāghra sa hi lokapitāmahaḥ
5 vīriṇyā saha saṃgamya dakṣaḥ prācetaso muniḥ
ātmatulyān ajanayat sahasraṃ saṃśitavratān
6 sahasrasaṃkhyān samitān sutān dakṣasya nāradaḥ
mokṣam adhyāpayām āsa sāṃkhyajñānam anuttamam
7 tataḥ pañcāśataṃ kanyāḥ putrikā abhisaṃdadhe
prajāpateḥ prajā dakṣaḥ sisṛkṣur janamejaya
8 dadau sa daśa dharmāya kaśyapāya trayodaśa
kālasya nayane yuktāḥ sapta viṃśatim indave
9 trayodaśānāṃ patnīnāṃ yā tu dākṣāyaṇī varā
mārīcaḥ kaśyapas tasyām ādityān samajījanat
indrādīn vīryasaṃpannān vivasvantam athāpi ca
10 vivasvataḥ suto jajñe yamo vaivasvataḥ prabhuḥ
mārtaṇḍaś ca yamasyāpi putro rājann ajāyata
11 mārtaṇḍasya manur dhīmān ajāyata sutaḥ prabhuḥ
manor vaṃśo mānavānāṃ tato 'yaṃ prathito 'bhavat
brahmakṣatrādayas tasmān manor jātās tu mānavāḥ
12 tatrābhavat tadā rājan brahmakṣatreṇa saṃgatam
brāhmaṇā mānavās teṣāṃ sāṅgaṃ vedam adīdharan
13 venaṃ dhṛṣṇuṃ nariṣyantaṃ nābhāgekṣvākum eva ca
karūṣam atha śaryātiṃ tatraivātrāṣṭamīm ilām
14 pṛṣadhra navamān āhuḥ kṣatradharmaparāyaṇān
nābhāgāriṣṭa daśamān manoḥ putrān mahābalān
15 pañcāśataṃ manoḥ putrās tathaivānye 'bhavan kṣitau
anyonyabhedāt te sarve nineśur iti naḥ śrutam
16 purūravās tato vidvān ilāyāṃ samapadyata
sā vai tasyābhavan mātā pitā ceti hi naḥ śrutam
17 trayodaśa samudrasya dvīpān aśnan purūravāḥ
amānuṣair vṛtaḥ sattvair mānuṣaḥ san mahāyaśāḥ
18 vipraiḥ sa vigrahaṃ cakre vīryonmattaḥ purūravāḥ
jahāra ca sa viprāṇāṃ ratnāny utkrośatām api
19 sanatkumāras taṃ rājan brahmalokād upetya ha
anudarśayāṃ tataś cakre pratyagṛhṇān na cāpy asau
20 tato maharṣibhiḥ kruddhaiḥ śaptaḥ sadyo vyanaśyata
lobhānvito madabalān naṣṭasaṃjño narādhipaḥ
21 sa hi gandharvalokastha urvaśyā sahito virāṭ
ānināya kriyārthe 'gnīn yathāvad vihitāṃs tridhā
22 ṣaṭ putrā jajñire 'thailād āyur dhīmān amāvasuḥ
dṛḍhāyuś ca vanāyuś ca śrutāyuś corvaśī sutāḥ
23 nahuṣaṃ vṛddhaśarmāṇaṃ rajiṃ rambham anenasam
svar bhāvanī sutān etān āyoḥ putrān pracakṣate
24 āyuṣo nahuṣaḥ putro dhīmān satyaparākramaḥ
rājyaṃ śaśāsa sumahad dharmeṇa pṛthivīpatiḥ
25 pitṝn devān ṛṣīn viprān gandharvoragarākṣasān
nahuṣaḥ pālayām āsa brahmakṣatram atho viśaḥ
26 sa hatvā dasyu saṃghātān ṛṣīn karam adāpayat
paśuvac caiva tān pṛṣṭhe vāhayām āsa vīryavān
27 kārayām āsa cendratvam abhibhūya divaukasaḥ
tejasā tapasā caiva vikrameṇaujasā tathā
28 yatiṃ yayātiṃ saṃyātim āyātiṃ pāñcam uddhavam
nahuṣo janayām āsa ṣaṭ putrān priyavāsasi
29 yayātir nāhuṣaḥ samrāḍ āsīt satyaparākramaḥ
sa pālayām āsa mahīm īje ca vividhaiḥ savaiḥ
30 atiśaktyā pitṝn arcan devāṃś ca prayataḥ sadā
anvagṛhṇāt prajāḥ sarvā yayātir aparājitaḥ
31 tasya putrā maheṣvāsāḥ sarvaiḥ samuditā guṇaiḥ
deva yānyāṃ mahārāja śarmiṣṭhāyāṃ ca jajñire
32 deva yānyām ajāyetāṃ yadus turvasur eva ca
druhyuś cānuś ca pūruś ca śarmiṣṭhāyāṃ prajajñire
33 sa śāśvatīḥ samā rājan prajā dharmeṇa pālayan
jarām ārchan mahāghorāṃ nāhuṣo rūpanāśinīm
34 jarābhibhūtaḥ putrān sa rājā vacanam abravīt
yaduṃ pūruṃ turvasuṃ ca druhyuṃ cānuṃ ca bhārata
35 yauvanena caran kāmān yuvā yuvatibhiḥ saha
vihartum aham icchāmi sāhyaṃ kuruta putrakāḥ
36 taṃ putro devayāneyaḥ pūrvajo yadur abravīt
kiṃ kāryaṃ bhavataḥ kāryam asmābhir yauvanena ca
37 yayātir abravīt taṃ vai jarā me pratigṛhyatām
yauvanena tvadīyena careyaṃ viṣayān aham
38 yajato dīrghasatrair me śāpāc cośanaso muneḥ
kāmārthaḥ parihīṇo me tapye 'haṃ tena putrakāḥ
39 māmakena śarīreṇa rājyam ekaḥ praśāstu vaḥ
ahaṃ tanvābhinavayā yuvā kāmān avāpnuyām
40 na te tasya pratyagṛhṇan yaduprabhṛtayo jarām
tam abravīt tataḥ pūruḥ kanīyān satyavikramaḥ
41 rājaṃś carābhinavayā tanvā yauvanagocaraḥ
ahaṃ jarāṃ samāsthāya rājye sthāsyāmi ta ājñayā
42 evam uktaḥ sa rājarṣir tapo vīryasamāśrayāt
saṃcārayām āsa jarāṃ tadā putre mahātmani
43 pauraveṇātha vayasā rājā yauvanam āsthitaḥ
yāyātenāpi vayasā rājyaṃ pūrur akārayat
44 tato varṣasahasrānte yayātir aparājitaḥ
atṛpta eva kāmānāṃ pūruṃ putram uvāca ha
45 tvayā dāyādavān asmi tvaṃ me vaṃśakaraḥ sutaḥ
pauravo vaṃśa iti te khyātiṃ loke gamiṣyati
46 tataḥ sa nṛpaśārdūlaḥ pūruṃ rājye 'bhiṣicya ca
kālena mahatā paścāt kāladharmam upeyivān
SECTION LXX
(Sambhava
Parva continued)
"Vaisampayana said, 'Then the king with
his followers, having killed thousands of animals, entered another forest with
a view to hunting. And attended by a single follower and fatigued with hunger
and thirst, he came upon a large desert on the frontiers of the forest. And
having crossed this herbless plain, the king came upon another forest full of
the retreats of ascetics, beautiful to look at, delightful to the heart and of
cool agreeable breezes. And it was full of trees covered with blossoms, the
soil overgrown with the softest and greenest grass, extending for many miles
around, and echoing with the sweet notes of winged warblers. And it resounded
with the notes of the male Kokila and of the shrill cicala. And it was
full of magnificent trees with outstretched branches forming a shady canopy
overhead. And the bees hovered over flowery creepers all around. And there were
beautiful bowers in every place. And there was no tree without fruits, none
that had prickles on it, none that had no bees swarming around it. And the
whole forest resounded with the melody of winged choristers. And it was decked
with the flowers of every season. And there were refreshing shades of
blossoming trees."Such was the delicious and excellent forest that the great bowman entered. And trees with branches beautified with clusters began to wave gently at the soft breeze and rain their flowers over the monarch's head. And the trees, clad in their flowery attires of all colours, with sweet-throated warblers perched on them, stood there in rows with heads touching the very heavens. And around their branches hanging down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king, endued with great energy, beholding innumerable spots covered with bowers of creepers decked with clusters of flowers, from excess of gladness, became very much charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rainbows for gaudiness and variety of colour. And it was the resort of bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras, of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant breezes, conveying the fragrance from fresh flowers, blew in all directions as if they had come there to sport with the trees. And the king saw that charming forest gifted with such beauties. And it was situated in a delta of the river, and the cluster of high trees standing together lent the place the look of a gaudy pole erected to Indra's honour.
"And in that forest which was the resort of ever cheerful birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was burning within it. And
p. 150
the king worshipped that unrivalled retreat. And he saw seated in it numerous Yotis, Valakhilyas and other Munis. And it was adorned with many chambers containing sacrificial fire. And the flowers dropping from the trees had formed a thick carpet spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every species of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of the deer species and was exceedingly delighted with all that he saw.
"And the monarch, the course of whose chariot no foe could obstruct, then entered that asylum which was like unto the region of the celestials, being exceedingly beautiful all over. And the king saw that it stood on the margin of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its bank sported the Chakravaka, and waves of milkwhite foam. And there stood also the habitations of Kinnaras. And monkeys and bears too disported themselves in numbers. And there lived also holy ascetics engaged in studies and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of that stream that the excellent asylum of the illustrious Kasyapa stood, offering a home to numerous Rishis of great ascetic merit. And beholding that river, and also the asylum washed by that river which was studded with many islands and which possessed banks of so much beauty,--an asylum like unto that of Nara and Narayana laved by the water of the Ganga--the king resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who possessed every virtue and who, for his splendour, could be gazed at with difficulty, approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva, Chitraratha, himself. And halting his army consisting of flags, cavalry, infantry, and elephants at the entrance of the forest, the monarch spoke as follows, 'I shall go to behold the mighty ascetic of Kasyapa's race, one who is without darkness. Stay ye here until my return!'
"And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rishi who was an indestructible mass of ascetic merit. And the king saw that the asylum was like unto the region of Brahman. Here were bees sweetly humming and there were winged warblers of various species pouring forth their melodies. At particular places that tiger among men heard the chanting of Rik hymns by first-rate Brahmanas according to the just rules of intonation. Other places again were graced with Brahmanas
p. 151
acquainted with ordinances of sacrifice, of the Angas and of the hymns of the Yajurveda. Other places again were filled with the harmonious strains of Saman hymns sung by vow-observing Rishis. At other places the asylum was decked with Brahmanas learned in the Atharvan Veda. At other places again Brahmanas learned in the Atharvan Veda and those capable of chanting the sacrificial hymns of the Saman were reciting the Samhitas according to the just rules of voice. And at other places again, other Brahmanas well-acquainted with the science of orthoepy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahman himself. And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a complete knowledge of the Vedas. There were those also who were fully acquainted with the meanings of all kinds of expressions; those that were conversant with all special rites, those also that were followers of Moksha-Dharma; those again that were well-skilled in establishing propositions; rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of the science of words (grammar), of prosody, of Nirukta; those again that were conversant with astrology and learned in the properties of matter and the fruits of sacrificial rites, possessing a knowledge of causes and effects, capable of understanding the cries of birds and monkeys, well-read in large treatises, and skilled in various sciences. And the king, as he proceeded, heard their voices. And the retreat resounded also with voice of men capable of charming human hearts. And the slayer of hostile heroes also saw around him learned Brahmanas of rigid vows engaged in Japa (the repeated muttering of the names of gods) and Homa (burnt-offering). And the king wondered much on beholding the beautiful carpets which those Brahmanas offered to him respectfully. And that best of monarchs, at the sight of the rites with which those Brahmanas worshipped the gods and the great Rishis, thought within himself that he was in the region of Brahman. And the more the king saw that auspicious and sacred asylum of Kasyapa protected by that Rishi's ascetic virtues and possessing all the requisites of a holy retreat, the more he desired to see it. In fact, he was not satisfied with his short survey. And the slayer of heroes at last, accompanied by his minister and his priest, entered that charming and sacred retreat of Kasyapa inhabited all around by Rishis of ascetic wealth and exalted vows.'"
The Sacred
Scripture of great Epic Sree
Mahabharatam:
The Mahabharata in Sanskrit
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
The Sacred
Scripture of great Epic Sree
Mahabharatam:
The Mahabharata in Sanskrit
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Book 1 (Adiparva)
Book
1
Chapter 71
1 [j]
yayātiḥ pūrvako 'smākaṃ daśamo yaḥ prajāpateḥ
kathaṃ sa śukratanayāṃ lebhe paramadurlabhām
2 etad icchāmy ahaṃ śrotuṃ vistareṇa dvijottama
ānupūrvyā ca me śaṃsa pūror vaṃśakarān pṛthak
3 [v]
yayātir āsīd rājarṣir devarājasamadyutiḥ
taṃ śukravṛṣa parvāṇau vavrāte vai yathā purā
4 tat te 'haṃ saṃpravakṣyāmi pṛcchato janamejaya
devayānyāś ca saṃyogaṃ yayāter nāhuṣasya ca
5 surāṇām asurāṇāṃ ca samajāyata vai mithaḥ
aiśvaryaṃ prati saṃgharṣas trailokye sacarācare
6 jigīṣayā tato devā vavrira āṅgirasaṃ munim
paurohityena yājyārthe kāvyaṃ tūśanasaṃ pare
brāhmaṇau tāv ubhau nityam anyonyaspardhinau bhṛśam
7 tatra devā nijaghnur yān dānavān yudhi saṃgatān
tān punar jīvayām āsa kāvyo vidyā balāśrayāt
tatas te punar utthāya yodhayāṃ cakrire surān
8 asurās tu nijaghnur yān surān samaramūrdhani
na tān saṃjīvayām āsa bṛhaspatir udāradhīḥ
9 na hi veda sa tāṃ vidyāṃ yāṃ kāvyo veda vīryavān
saṃjīvanīṃ tato devā viṣādam agaman param
10 te tu devā bhayodvignāḥ kāvyād uśanasas tadā
ūcuḥ kacam upāgamya jyeṣṭhaṃ putraṃ bṛhaspateḥ
11 bhajamānān bhajasvāsmān kuru naḥ sāhyam uttamam
yāsau vidyā nivasati brāhmaṇe 'mitatejasi
śukre tām āhara kṣipraṃ bhāgabhān no bhaviṣyasi
12 vṛṣaparva samīpe sa śakyo draṣṭuṃ tvayā dvijaḥ
rakṣate dānavāṃs tatra na sa rakṣaty adānavān
13 tam ārādhayituṃ śakto bhavān pūrvavayāḥ kavim
deva yānīṃ ca dayitāṃ sutāṃ tasya mahātmanaḥ
14 tvam ārādhayituṃ śakto nānyaḥ kaś cana vidyate
śīladākṣiṇya mādhuryair ācāreṇa damena ca
deva yānyāṃ hi tuṣṭāyāṃ vidyāṃ tāṃ prāpsyasi dhruvam
15 tathety uktvā tataḥ prāyād bṛhaspatisutaḥ kacaḥ
tadābhipūjito devaiḥ samīpaṃ vṛṣaparvaṇaḥ
16 sa gatvā tvarito rājan devaiḥ saṃpreṣitaḥ kacaḥ
asurendra pure śukraṃ dṛṣṭvā vākyam uvāca ha
17 ṛṣer aṅgirasaḥ pautraṃ putraṃ sākṣād bṛhaspateḥ
nāmnā kaca iti khyātaṃ śiṣyaṃ gṛhṇātu māṃ bhavān
18 brahmacaryaṃ cariṣyāmi tvayy ahaṃ paramaṃ gurau
anumanyasva māṃ brahman sahasraṃ parivatsarān
19 [ṣukra]
kaca susvāgataṃ te 'stu pratigṛhṇāmi te vacaḥ
arcayiṣye 'ham arcyaṃ tvām arcito 'stu bṛhaspatiḥ
20 [v]
kacas tu taṃ tathety uktvā pratijagrāha tad vratam
ādiṣṭaṃ kavi putreṇa śukreṇośanasā svayam
21 vratasya vratakālaṃ sa yathoktaṃ pratyagṛhṇata
ārādhayann upādhyāyaṃ deva yānīṃ ca bhārata
22 nityam ārādhayiṣyaṃs tāṃ yuvā yauvanaga āmukhe
gāyan nṛtyan vādayaṃś ca deva yānīm atoṣayat
23 saṃśīlayan deva yānīṃ kanyāṃ saṃprāptayauvanām
puṣpaiḥ phalaiḥ preṣaṇaiś ca toṣayām āsa bhārata
24 deva yāny api taṃ vipraṃ niyamavratacāriṇam
anugāyamānā lalanā rahaḥ paryacarat tadā
25 pañcavarṣaśatāny evaṃ kacasya carato vratam
tatrātīyur atho buddhvā dānavās taṃ tataḥ kacam
26 gā rakṣantaṃ vane dṛṣṭvā rahasy ekam amarṣitāḥ
jaghnur bṛhaspater dveṣād vidyā rakṣārtham eva ca
hatvā śālā vṛkebhyaś ca prāyacchaṃs tilaśaḥ kṛtam
27 tato gāvo nivṛttās tā agopāḥ svaṃ niveśanam
tā dṛṣṭvā rahitā gās tu kacenābhyāgatā vanāt
uvāca vacanaṃ kāle deva yāny atha bhārata
28 ahutaṃ cāgnihotraṃ te sūryaś cāstaṃ gataḥ prabho
agopāś cāgatā gāvaḥ kacas tāta na dṛśyate
29 vyaktaṃ hato mṛto vāpi kacas tāta bhaviṣyati
taṃ vinā na ca jīveyaṃ kacaṃ satyaṃ bravīmi te
30 [ṣukra]
ayam ehīti śabdena mṛtaṃ saṃjīvayāmy aham
31 [v]
tataḥ saṃjīvanīṃ vidyāṃ prayujya kacam āhvayat
āhūtaḥ prādurabhavat kaco 'riṣṭo 'tha vidyayā
hato 'ham iti cācakhyau pṛṣṭo brāhmaṇa kanyayā
32 sa punar deva yānyoktaḥ puṣpāhāro yadṛcchayā
vanaṃ yayau tato vipra dadṛśur dānavāś ca tam
33 tato dvitīyaṃ hatvā taṃ dagdhvā kṛtvā ca cūrṇaśaḥ
prāyacchan brāhmaṇāyaiva surāyām asurās tadā
34 deva yāny atha bhūyo 'pi vākyaṃ pitaram abravīt
puṣpāhāraḥ preṣaṇakṛt kacas tāta na dṛśyate
35 [ṣukra]
bṛhaspateḥ sutaḥ putri kacaḥ pretagatiṃ gataḥ
vidyayā jīvito 'py evaṃ hanyate karavāṇi kim
36 maivaṃ śuco mā ruda deva yāni; na tvādṛśī martyam anupraśocet
surāś ca viśve ca jagac ca sarvam; upathitāṃ vaikṛtim ānamanti
37 [dev]
yasyāṅgirā vṛddhatamaḥ pitāmaho; bṛhaspatiś cāpi pitā tapodhanaḥ
ṛṣeḥ putraṃ tam atho vāpi pautraṃ; kathaṃ na śoceyam ahaṃ na rudyām
38 sa brahma cārī ca tapodhanaś ca; sadotthitaḥ karmasu caiva dakṣaḥ
kacasya mārgaṃ pratipatsye na bhokṣye; priyo hi me tāta kaco 'bhirūpaḥ
39 [ṣukra]
asaṃśayaṃ mām asurā dviṣanti; ye me śiṣyaṃ nāgasaṃ sūdayanti
abrāhmaṇaṃ kartum icchanti raudrās; te māṃ yathā prastutaṃ dānavair hi
apy asya pāpasya bhaved ihāntaḥ; kaṃ brahmahatyā na dahed apīndram
40 [v]
saṃcodito deva yānyā maharṣiḥ punar āhvayat
saṃrambheṇaiva kāvyo hi bṛhaspatisutaṃ kacam
41 guror bhīto vidyayā copahūtaḥ; śanair vācaṃ jaṭhare vyājagāra
tam abravīt kena pathopanīto; mamodare tiṣṭhasi brūhi vipra
42 [k]
bhavatprasādān na jahāti māṃ smṛtiḥ; smare ca sarvaṃ yac ca yathā ca vṛttam
na tv evaṃ syāt tapaso vyayo me; tataḥ kleśaṃ ghoram imaṃ sahāmi
43 asuraiḥ surāyāṃ bhavato 'smi datto; hatvā dagdhvā cūrṇayitvā ca kāvya
brāhmīṃ māyām āsurī caiva māyā; tvayi sthite katham evātivartet
44 [ṣ]
kiṃ te priyaṃ karavāṇy adya vatse; vadhena me jīvitaṃ syāt kacasya
nānyatra kukṣer mama bhedanena; dṛśyet kaco madgato deva yāni
45 [dev]
dvau māṃ śokāv agnikalpau dahetāṃ; kacasya nāśas tava caivopaghātaḥ
kacasya nāśe mama nāsti śarma; tavopaghāte jīvituṃ nāsmi śaktā
46 [ṣ]
saṃsiddha rūpo 'si bṛhaspateḥ suta; yat tvāṃ bhaktaṃ bhajate deva yānī
vidyām imāṃ prāpnuhi jīvanīṃ tvaṃ; na ced indraḥ kaca rūpī tvam adya
47 na nivartet punar jīvan kaś cid anyo mamodarāt
brāhmaṇaṃ varjayitvaikaṃ tasmād vidyām avāpnuhi
48 putro bhūtvā bhāvaya bhāvito mām; asmād dehād upaniṣkramya tāta
samīkṣethā dharmavatīm avekṣāṃ; guroḥ sakāśāt prāpya vidyāṃ savidyaḥ
49 [v]
guroḥ sakāśāt samavāpya vidyāṃ; bhittvā kukṣiṃ nirvicakrāma vipraḥ
kaco 'bhirūpo dakṣiṇaṃ brāhmaṇasya; śuklātyaye paurṇamāsyām ivenduḥ
50 dṛṣṭvā ca taṃ patitaṃ brahmarāśim; utthāpayām āsa mṛtaṃ kaco 'pi
vidyāṃ siddhāṃ tām avāpyābhivādya; tataḥ kacas taṃ gurum ity uvāca
51 ṛtasya dātāram anuttamasya; nidhiṃ nidhīnāṃ caturanvayānām
ye nādriyante gurum arcanīyaṃ; pālāṁl lokāṃs te vrajanty apratiṣṭhān
52 [v]
surā pānād vañcanāṃ prāpayitvā; saṃjñā nāśaṃ caiva tathātighoram
dṛṣṭvā kacaṃ cāpi tathābhirūpaṃ; pītaṃ tadā surayā mohitena
53 samanyur utthāya mahānubhāvas; tadośanā viprahitaṃ cikīrṣuḥ
kāvyaḥ svayaṃ vākyam idaṃ jagāda; surā pānaṃ prati vai jātaśaṅkaḥ
54 yo brāhmaṇo 'dya prabhṛtīha kaś cin; mohāt surāṃ pāsyati mandabuddhiḥ
apetadharmo brahmahā caiva sa syād; asmiṁl loke garhitaḥ syāt pare ca
55 mayā cemāṃ vipra dharmokti sīmāṃ; maryādāṃ vai sthāpitāṃ sarvaloke
santo viprāḥ śuśruvāṃso gurūṇāṃ; devā lokāś copaśṛṇvantu sarve
56 itīdam uktvā sa mahānubhāvas; tapo nidhīnāṃ nidhir aprameyaḥ
tān dānavān daivavimūḍhabuddhīn; idaṃ samāhūya vaco 'bhyuvāca
57 ācakṣe vo dānavā bāliśāḥ stha; siddhaḥ kaco vatsyati matsakāśe
saṃjīvanīṃ prāpya vidyāṃ mahārthāṃ; tulyaprabhāvo brahmaṇā brahmabhūtaḥ
58 guror uṣya sakāśe tu daśavarṣaśatāni saḥ
anujñātaḥ kaco gantum iyeṣa tridaśālayam
SECTION LXXI
(Sambhava
Parva continued)
"Vaisampayana said, 'The monarch then,
as he proceeded, left even hisp. 152
reduced retinue at the entrance of the hermitage. And entering quite alone he saw not the Rishi (Kanwa) of rigid vows. And not seeing the Rishi and finding that the abode was empty, he called loudly, saying, 'What ho, who is here?' And the sound of his voice was echoed back. And hearing the sound of his voice, there came out of the Rishi's abode a maiden beautiful as Sri herself but dressed as an ascetic's daughter. And the black-eyed fair one, as she saw king Dushmanta, bade him welcome and received him duly. And, showing him due respect by the offer of a seat, water to wash his feet, and Arghya, she enquired about the monarch's health and peace. And having worshipped the king and asked him about his health and peace, the maiden reverentially asked, 'What must be done, O king! I await your commands.' The king, duly worshipped by her, said unto that maiden of faultless features and sweet speech, 'I have come to worship the highly-blessed Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Rishi gone?'
"Sakuntala then answered, 'My illustrious father hath gone away from the asylum to fetch fruit. Wait but a moment and thou wilt see him when he arrives.'
"Vaisampayana continued, 'The king not seeing the Rishi and addressed thus by her, beheld that the maiden was exceedingly beautiful and endued with perfect symmetry of shape. And he saw that she was of sweet smiles. And she stood decked with the beauty of her faultless features, her ascetic penances, and her humility. And he saw that she was in the bloom of youth. He therefore asked her, 'Who art thou? And whose daughter, O beautiful one? Why hast thou come into the woods also? O handsome one, gifted with so much beauty and such virtues, whence hast thou come? O charming one, at the very first glance hast thou stolen my heart! I desire to learn all about thee; therefore tell me all.' And thus addressed by the monarch, the maiden smilingly replied in these sweet words, 'O Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kanwa.'
"Dushmanta, hearing this, replied, 'The universally-worshipped and highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course but an ascetic of rigid vows can never fall off so. Therefore, O thou of the fairest complexion, how hast thou been born as his daughter? This great doubt of mine it behoveth thee to dispel.'
"Sakuntala then replied, 'Hear, O king, what I have learnt regarding all that befell me of old and how I became the daughter of the Muni. Once on a time, a Rishi came here and asked about my birth. All that the illustrious one (Kanwa) told him, hear now from me, O king!
"My father Kanwa, in answer to that Rishi's enquiries, said, 'Viswamitra, of old, having been engaged in the austerest penances alarmed Indra, the chief of the celestials, who thought that the mighty ascetic of blazing energy
p. 153
would, by his penances, hurl him down from his high seat in heaven.' Indra, thus alarmed, summoned Menaka and told her, 'Thou, O Menaka, art the first of celestial Apsaras. Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra like unto the Sun in splendour, is engaged in the most severe of penances. My heart is trembling with fear. Indeed, O slender-waisted Menaka, this is thy business. Thou must see that Viswamitra of soul rapt in contemplation and engaged in the austerest penances, who might hurl me down from my seat. Go and tempt him and frustrating his continued austerities accomplish my good. Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech.' Hearing all this, Menaka replied, 'The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very short-tempered too, as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should I not also be anxious? He it was who made even the illustrious Vasishtha bear the pangs of witnessing the premature death of his children. He it was who, though at first born as Kshatriya, subsequently became a Brahmana by virtue of his ascetic penances. He it was who, for purposes of his ablutions, created a deep river that can with difficulty be forded, and which sacred stream is known by the name of the Kausiki. It was Viswamitra whose wife, in a season of distress, was maintained by the royal sage Matanga (Trisanku) who was then living under a father's curse as a hunter. It was Viswamitra who, on returning after the famine was over, changed the name of the stream having his asylum from Kausik into Para. It was Viswamitra who in return for the services of Matanga, himself became the latter's priest for purposes of a sacrifice. The lord of the celestials himself went through fear to drink the Soma juice. It was Viswamitra who in anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku smarting under a superior's curse. I am frightened to approach him of such deeds. Tell me, O Indra, the means that should be adopted so that I may not be burnt by his wrath. He can burn the three worlds by his splendour, can, by a stamp (of his foot), cause the earth to quake. He can sever the great Meru from the earth and hurl it to any distance. He can go round the ten points of the earth in a moment. How can a woman like me even touch such a one full of ascetic virtues, like unto a blazing fire, and having his passions under complete control? His mouth is like unto a blazing fire; the pupils of his eyes are like the Sun and the Moon; his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like me even touch him? At the thought of his prowess Yama, Soma, the great Rishis, the Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like me gaze at him without alarm? Commanded, however, by thee, O king of the celestials, I shall somehow approach that Rishi. But, O chief of the gods, devise thou some plan whereby protected by thee, I may
p. 154
safely move about that Rishi. I think that when I begin to play before the Rishi, Marut (the god of wind) had better go there and rob me of my dress, and Manmatha (the god of love) had also, at thy command, better help me then. Let also Marut on that occasion bear thither fragrance from the woods to tempt the Rishi.' Saying this and seeing that all she had spoken about had been duly provided, Menaka went to the retreat of the great Kausika.'"
Book
1
Chapter 72
1 [v]
samāvṛtta vrataṃ taṃ tu visṛṣṭaṃ guruṇā tadā
prasthitaṃ tridaśāvāsaṃ deva yāny abravīd idam
2 ṛṣer aṅgirasaḥ pautra vṛttenābhijanena ca
bhrājase vidyayā caiva tapasā ca damena ca
3 ṛṣir yathāṅgirā mānyaḥ pitur mama mahāyaśāḥ
tathā mānyaś ca pūjyaś ca bhūyo mama bṛhaspatiḥ
4 evaṃ jñātvā vijānīhi yad bravīmi tapodhana
vratasthe niyamopete yathā vartāmy ahaṃ tvayi
5 sa samāvṛtta vidyo māṃ bhaktāṃ bhajitum arhasi
gṛhāṇa pāṇiṃ vidhivan mama mantrapuraskṛtam
6 [kaca]
pūjyo mānyaś ca bhagavān yathā tava pitā mama
tathā tvam anavadyāṅgi pūjanīyatarā mama
7 ātmaprāṇaiḥ priyatamā bhārgavasya mahātmanaḥ
tvaṃ bhadre dharmataḥ pūjyā guruputrī sadā mama
8 yathā mama gurur nityaṃ mānyaḥ śukraḥ pitā tava
deva yāni tathaiva tvaṃ naivaṃ māṃ vaktum arhasi
9 [dev]
guruputrasya putro vai na tu tvam asi me pituḥ
tasmān mānyaś ca pūjyaś ca mamāpi tvaṃ dvijottama
10 asurair hanyamāne ca kaca tvayi punaḥ punaḥ
tadā prabhṛti yā prītis tāṃ tvam eva smarasva me
11 sauhārde cānurāge ca vettha me bhaktim uttamām
na mām arhasi dharmajña tyaktuṃ bhaktām anāgasam
12 [k]
aniyojye niyoge māṃ niyunakṣi śubhavrate
prasīda subhru tvaṃ mahyaṃ guror gurutarī śubhe
13 yatroṣitaṃ viśālākṣi tvayā candranibhānane
tatrāham uṣito bhadre kukṣau kāvyasya bhāmini
14 bhaginī dharmato me tvaṃ maivaṃ vocaḥ śubhānane
sukham asmy uṣito bhadre na manyur vidyate mama
15 āpṛcche tvāṃ gamiṣyāmi śivam āśaṃsa me pathi
avirodhena dharmasya smartavyo 'smi kathāntare
apramattotthitā nityam ārādhaya guruṃ mama
16 [dev]
yadi māṃ dharmakāmārthe pratyākhyāsyasi coditaḥ
tataḥ kaca na te vidyā siddhim eṣā gamiṣyati
17 [k]
guruputrīti kṛtvāhaṃ pratyācakṣe na doṣataḥ
guruṇā cābhyanujñātaḥ kāmam evaṃ śapasva mām
18 ārṣaṃ dharmaṃ bruvāṇo 'haṃ deva yāni yathā tvayā
śapto nārho 'smi śāpasya kāmato 'dya na dharmataḥ
19 tasmād bhavatyā yaḥ kāmo na tathā sa bhaviṣyati
ṛṣiputro na te kaś cij jātu pāṇiṃ grahīṣyati
20 phaliṣyati na te vidyā yat tvaṃ mām āttha tat tathā
adhyāpayiṣyāmi tu yaṃ tasya vidyā phaliṣyati
21 [v]
evam uktvā dvijaśreṣṭho deva yānīṃ kacas tadā
tridaśeśālayaṃ śīghraṃ jagāma dvijasattamaḥ
22 tam āgatam abhiprekṣya devā indrapurogamāḥ
bṛhaspatiṃ sabhājyedaṃ kacam āhur mudānvitāḥ
23 yat tvam asmaddhitaṃ karma cakartha paramādbhutam
na te yaśaḥ praṇaśitā bhāgabhān no bhaviṣyasi
SECTION LXXII
(Sambhava
Parva continued)
Kanwa continued, 'And Sakra, thus addressed
by her, then commanded him who could approach every place (viz., the god
of the wind) to be present with Menaka at the time she would be before the Rishi.
And the timid and beautiful Menaka then entered the retreat and saw there
Viswamitra who had burnt, by his penances, all his sins, and was engaged still
in ascetic penances. And saluting the Rishi, she then began to sport
before him. And just at that time Marut robbed her of her garments that were
white as the Moon. And she thereupon ran, as if in great bashfulness, to catch
hold of her attire, and as if she was exceedingly annoyed with Marut. And she
did all this before the very eyes of Viswamitra who was endued with energy like
that of fire. And Viswamitra saw her in that attitude. And beholding her
divested of her robes, he saw that she was of faultless feature. And that best
of Munis saw that she was exceedingly handsome, with no marks of age on her
person. And beholding her beauty and accomplishments that bull amongst Rishis
was possessed with lust and made a sign that he desired her companionship. And
he invited her accordingly, and she also of faultless features expressed her
acceptance of the invitation. And they then passed a long time there in each
other's company. And sporting with each other, just as they pleased, for a long
time as if it were only a single day, the Rishi begat on Menaka a
daughter named Sakuntala. And Menaka (as her conception advanced) went to the
banks of the river Malini coursing along a valley of the charming mountains of
Himavat. And there she gave birth to that daughter. And she left the new-born
infant on the bank of that river and went away. And beholding the new-born
infant lying in that forest destitute of human beings but abounding with lions
and tigers, a number of vultures sat around to protect it from harm. No Rakshasas
or carnivorous animals took its life. Those vultures protected the daughter of
Menaka. I went there to perform my ablution and beheld the infant lying in the
solitude of the wilderness surrounded by vultures. Bringing her hither I have
made her my daughter. Indeed, the maker of the body, the protector of life, the
giver of food, are all three, fathers in their order, according to the
scriptures. And becausep. 155
she was surrounded in the solitude of the wilderness, by Sakuntas (birds), therefore, hath she been named by me Sakuntala (bird-protected). O Brahman, learn that it is thus that Sakuntala hath become my daughter. And the faultless Sakuntala also regards me as her father.'
"This is what my father had said unto the Rishi, having been asked by him. O king of men, it is thus that thou must know I am the daughter of Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus have I told thee, O king, all that hath been heard by me regarding my birth!'"
Book
1
Chapter 73
1 [v]
kṛtavidye kace prāpte hṛṣṭarūpā divaukasaḥ
kacād adhītya tāṃ vidyāṃ kṛtārthā bharatarṣabha
2 sarva eva samāgamya śatakratum athābruvan
kālas te vikramasyādya jahi śatrūn puraṃdara
3 evam uktas tu sahitais tridaśair maghavāṃs tadā
tathety uktvopacakrāma so 'paśyata vane striyaḥ
4 krīḍantīnāṃ tu kanyānāṃ vane caitrarathopame
vāyubhūtaḥ sa vastrāṇi sarvāṇy eva vyamiśrayat
5 tato jalāt samuttīrya kanyās tāḥ sahitās tadā
vastrāṇi jagṛhus tāni yathāsannāny anekaśaḥ
6 tatra vāso deva yānyāḥ śarmiṣṭhā jagṛhe tadā
vyatimiśram ajānantī duhitā vṛṣaparvaṇaḥ
7 tatas tayor mithas tatra virodhaḥ samajāyata
deva yānyāś ca rājendra śarmiṣṭhāyāś ca tat kṛte
8 [dev]
kasmād gṛhṇāsi me vastraṃ śiṣyā bhūtvā mamāsuri
samudācāra hīnāyā na te śreyo bhaviṣyati
9 [ṣar]
āsīnaṃ ca śayānaṃ ca pitā te pitaraṃ mama
stauti vandati cābhīkṣṇaṃ nīcaiḥ sthitvā vinītavat
10 yācatas tvaṃ hi duhitā stuvataḥ pratigṛhṇataḥ
sutāhaṃ stūyamānasya dadato 'pratigṛhṇataḥ
11 anāyudhā sāyudhāyā riktā kṣubhyasi bhikṣuki
lapsyase pratiyoddhāraṃ na hi tvāṃ gaṇayāmy aham
12 [v]
samucchrayaṃ deva yānīṃ gatāṃ saktāṃ ca vāsasi
śarmiṣṭhā prākṣipat kūpe tataḥ svapuram āvrajat
13 hateyam iti vijñāya śarmiṣṭhā pāpaniścayā
anavekṣya yayau veśma krodhavegaparāyaṇāḥ
14 atha taṃ deśam abhyāgād yayātir nahuṣātmajaḥ
śrāntayugyaḥ śrāntahayo mṛgalipsuḥ pipāsitaḥ
15 sa nāhuṣaḥ prekṣamāṇa udapānaṃ gatodakam
dadarśa kanyāṃ tāṃ tatra dīptām agniśikhām iva
16 tām apṛcchat sa dṛṣṭvaiva kanyām amara varṇinīm
sāntvayitvā nṛpaśreṣṭhaḥ sāmnā paramavalgunā
17 kā tvaṃ tāmranakhī śyāmā sumṛṣṭamaṇikuṇḍalā
dīrghaṃ dhyāyasi cātyarthaṃ kasmāc chvasiṣi cāturā
18 kathaṃ ca patitāsy asmin kūpe vīrut tṛṇāvṛte
duhitā caiva kasya tvaṃ vada sarvaṃ sumadhyame
19 [dev]
yo 'sau devair hatān daityān utthāpayati vidyayā
tasya śukrasya kanyāhaṃ sa māṃ nūnaṃ na budhyate
20 eṣa me dakṣiṇo rājan pāṇis tāmranakhāṅguliḥ
samuddhara gṛhītvā māṃ kulīnas tvaṃ hi me mataḥ
21 jānāmi hi tvāṃ saṃśāntaṃ vīryavantaṃ yaśasvinam
tasmān māṃ patitām asmāt kūpād uddhartum arhasi
22 [v]
tām atha brāhmaṇīṃ strīṃ ca vijñāya nahuṣātmajaḥ
gṛhītvā dakṣiṇe pāṇāv ujjahāra tato 'vaṭāt
23 uddhṛtya caināṃ tarasā tasmāt kūpān narādhipaḥ
āmantrayitvā suśroṇīṃ yayātiḥ svapuraṃ yayau
24 [dev]
tvaritaṃ ghūrṇike gaccha sarvam ācakṣva me pituḥ
nedānīṃ hi pravekyāmi nagaraṃ vṛṣaparvaṇaḥ
25 [v]
sā tu vai tvaritaṃ gatvā ghūrṇikāsuramandiram
dṛṣṭvā kāvyam uvācedaṃ saṃbhramāviṣṭacetanā
26 ācakṣe te mahāprājña deva yānī vane hatā
śarmiṣṭhayā mahābhāga duhitrā vṛṣaparvaṇaḥ
27 śrutvā duhitaraṃ kāvyas tatra śarmiṣṭhayā hatām
tvarayā niryayau duḥkhān mārgamāṇaḥ sutāṃ vane
28 dṛṣṭvā duhitaraṃ kāvyo deva yānīṃ tato vane
bāhubhyāṃ saṃpariṣvajya duḥkhito vākyam abravīt
29 ātmadoṣair niyacchanti sarve duḥkhasukhe janāḥ
manye duścaritaṃ te 'sti yasyeyaṃ niṣkṛtiḥ kṛtā
30 [dev]
niṣkṛtir me 'stu vā māstu śṛṇuṣvāvahito mama
śarmiṣṭhayā yad uktāsmi duhitrā vṛṣaparvaṇaḥ
satyaṃ kilaitat sā prāha daityānām asi gāyanaḥ
31 evaṃ hi me kathayati śarmiṣṭhā vārṣaparvaṇī
vacanaṃ tīkṣṇaparuṣaṃ krodharaktekṣaṇā bhṛśam
32 stuvato duhitā hi tvaṃ yācataḥ pratigṛhṇataḥ
sutāhaṃ stūyamānasya dadato 'pratigṛhṇataḥ
33 iti mām āha śarmiṣṭhā duhitā vṛṣaparvaṇaḥ
krodhasaṃraktanayanā darpapūrṇā punaḥ punaḥ
34 yady ahaṃ stuvatas tāta duhitā pratigṛhṇataḥ
prasādayiṣye śarmiṣṭhām ity uktā hi sakhī mayā
35 [ṣukra]
stuvato duhitā na tvaṃ bhadre na pratigṛhṇataḥ
astotuḥ stuyamānasya duhitā deva yāny asi
36 vṛṣaparvaiva tad veda śakro rājā ca nāhuṣaḥ
acintyaṃ brahma nirdvandvam aiśvaraṃ hi balaṃ mama
SECTION LXXIII
(Sambhava
Parva continued)
"Vaisampayana continued, 'King Dushmanta,
hearing all this, said, 'Well-spoken, O princess, this that thou hast said! Be
my wife, O beautiful one! What shall I do for thee? Golden garlands, robes,
ear-rings of gold, white and handsome pearls, from various countries, golden
coins, finest carpets, I shall present thee this very day. Let the whole of my
kingdom be thine today, O beautiful one! Come to me, O timid one, wedding me, O
beautiful one, according to the Gandharva form. O thou of tapering thighs, of
all forms of marriage, the Gandharva one is regarded as the first.'"Sakuntala, hearing this, said, 'O king, my father hath gone away from this asylum to bring fruit. Wait but a moment; he will bestow me on thee.'
"Dushmanta replied, 'O beautiful and faultless one, I desire that thou shouldst be my life's companion. Know thou that I exist for thee, and my heart is in thee. One is certainly one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, thou canst certainly bestow thyself. There are, in all, eight kinds of marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva, Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create, hath spoken of the appropriateness of all these forms according to their order. Know, O faultless one, that the first four of these are fit for Brahmanas, and the first six for Kshatriyas. As regards kings, even the Rakshasa form is permissible. The Asura form is permitted to Vaisyas and Sudras. Of the first five the three are proper, the other two being improper. The Paisacha and the Asura forms should never be practised. These are the institutes of religion, and one should act according to them. The Gandharva and the Rakshasa form are consistent with the practices of Kshatriyas. Thou needst not entertain the least fear. There is not the least doubt that either according to any one of these last-mentioned forms, or according to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire I am, thou also in a similar mood mayst become my wife according to the Gandharva form.'
p. 156
"Sakuntala, having listened to all this, answered, 'If this be the course sanctioned by religion, if, indeed, I am my own disposer, hear, O thou foremost one of Puru's race, what my terms are. Promise truly to give me what I ask thee. The son that shall be begotten on me shall become thy heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou grant this, then let our union take place.'
"Vaisampayana continued, 'The monarch, without taking time to consider at once told her, 'Let it be so. I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O beautiful one, thou deservest all this.' And so saying, that first of kings wedded the handsome Sakuntala of graceful gait, and knew her as a husband. And assuring her duly, he went away, telling her repeatedly, 'I shall send thee, for thy escort, my troops of four classes. Indeed, it is even thus that I shall take thee to my capital, O thou of sweet smiles!"
"Vaisampayana continued, 'O Janamejaya, having promised so unto her, the king went away. And as he retraced his way homewards, he began to think of Kasyapa. And he asked himself, 'What will the illustrious ascetic say, after he has known all?' Thinking of this, he entered his capital.
"The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spiritual knowledge, knew all. Indeed beholding everything with his spiritual eye, the illustrious one was pleased, and addressing her, said, 'Amiable one, what hath been done by thee today in secret, without, having waited for me--viz., intercourse with a man--hath not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man of sensual desire, without mantras of any kind, it is said, is the best for Kshatriyas. That best of men, Dushmanta, is also high-souled and virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the sea. And the forces of that illustrious king of kings, while he goeth out against his foes shall be irresistible.'
"Sakuntala then approached her fatigued father and washed his feet. And taking down the load he had with him and placing the fruits in proper order, she told him, 'It behoveth thee to give thy grace to that Dushmanta whom I have accepted for my husband, as well as his ministers!'
"Kanwa replied, 'O thou of the fairest complexion, for thy sake I am inclined to bless him. But receive from me, O blessed one, the boon that thou desirest.'
"Vaisampayana continued, 'Sakuntala, thereupon, moved by desire of benefiting Dushmanta, asked the boon that the Paurava monarchs might ever be virtuous and never deprived of their thrones.'"
Book
1
Chapter 74
1 [ṣu]
yaḥ pareṣāṃ naro nityam ativādāṃs titikṣati
deva yāni vijānīhi tena sarvam idaṃ jitam
2 yaḥ samutpatitaṃ krodhaṃ nigṛhṇāti hayaṃ yathā
sa yantety ucyate sadbhir na yo raśmiṣu lambate
3 yaḥ samutpatitaṃ krodham akrodhena nirasyati
deva yāni vijānīhi tena sarvam idaṃ jitam
4 yaḥ samutpatitaṃ krodhaṃ kṣamayeha nirasyati
yathoragas tvacaṃ jīrṇāṃ sa vai puruṣa ucyate
5 yaḥ saṃdhārayate manyuṃ yo 'tivādāṃs titikṣati
yaś ca tapto na tapati dṛḍhaṃ so 'rthasya bhājanam
6 yo yajed apariśrānto māsi māsi śataṃ samāḥ
na krudhyed yaś ca sarvasya tayor akrodhano 'dhikaḥ
7 yat kumārā kumāryaś ca vairaṃ kuryur acetasaḥ
na tat prājño 'nukurvīta vidus te na balābalam
8 [dev]
vedāhaṃ tāta bālāpi dharmāṇāṃ yad ihāntaram
akrodhe cātivāde ca veda cāpi balābalam
9 śiṣyasyāśiṣya vṛtter hi na kṣantavyaṃ bubhūṣatā
tasmāt saṃkīrṇa vṛtteṣu vāso mama na rocate
10 pumāṃso ye hi nindanti vṛttenābhijanena ca
na teṣu nivaset prājñaḥ śreyo 'rthī pāpabuddhiṣu
11 ye tv enam abhijānanti vṛttenābhijanena ca
teṣu sādhuṣu vastavyaṃ sa vāsaḥ śreṣṭha ucyate
12 vāg duruktaṃ mahāghoraṃ duhitur vṛṣaparvaṇaḥ
na hy ato duṣkarataraṃ manye lokeṣv api triṣu
yaḥ sapatnaśriyaṃ dīptāṃ hīnaśrīḥ paryupāsate
SECTION LXXIV
(Sambhava
Parva continued)
"Vaisampayana said, 'After Dushmanta had
left the asylum having made those promises unto Sakuntala, the latter of
tapering thighs brought forth a boy of immeasurable energy. And when the child
was three years old, he became in splendour like the blazing fire. And, O
Janamejaya, he was possessed of beauty and magnanimity and every
accomplishment. And that first of virtuous men, Kanwa, caused all the rites of
religion to be performed in respect of that intelligent child thriving day by
day. And the boy gifted with pearly teeth and shining locks, capable of slaying
lions even then, with all auspicious signs on his palm, and broad expansive
forehead, grew up in beauty and strength. And like unto a celestial child in splendour,
he began to grow up rapidly. And when he was only six years of age, endued with
great strength he used to seize and bind to the trees that stood around that
asylum, lions and tigers and bears and buffaloes and elephants. And he rode on
some animals, and pursued others in sportive mood. The dwellers at Kanwa's
asylum thereupon bestowed on him a name. And they said, because he seizes and
restrains an animals however strong, let him, be called Sarvadamana (the
subduer of all). And it was thus that the boy came to be named Sarvadamana,
endued as he was with prowess, and energy and strength. And the Rishi
seeing the boy and marking also his extraordinary acts, told Sakuntala that the
time had come for his installation as the heir-apparent. And beholding the
strength of the boy, Kanwa commanded his disciples, saying, 'Bear ye without
delay this Sakuntala with her son from this abode to that of her husband,
blessed with every auspicious sign. Women should not live long in the houses of
their paternal or maternal relations. Such residence is destructive of their
reputation, their good conduct, their virtue. Therefore, delay not in bearing
her hence.' These disciples of the Rishi thereupon, saying 'So be it,'
went towards the city named after an elephant (Hastinapura) with Sakuntala and
her son ahead of them. And then she of fair eye-brows, taking with her that boy
of celestial beauty, endued with eyes like lotus petals, left the woods where
she had been first known by Dushmanta. And having approached the king, she with
her boy resembling in splendour the rising sun was introduced to him. And the
disciples of the Rishi having introduced her, returned to the asylum.
And Sakuntala having worshipped the king according to proper form, told him,
'This is thy son, O king! Let him be installed as thy heir-apparent. O king,
this child, like unto a celestial, hath been begotten by thee upon me.
Therefore, O best of men, fulfil now the promise thou gavest me. Call to mind,
O thou of great good fortune, the agreement thou hadst made on the occasion of
thy union with me in the asylum of Kanwa.'p. 158
"The king, hearing these her words, and remembering everything said, 'I do not remember anything. Who art thou, O wicked woman in ascetic guise? I do not remember having any connection with thee in respect of Dharma, Kama and Arthas. Go or stay or do as thou pleasest.' Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like an wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him, 'Knowing everything, O monarch, how canst thou, like an inferior person, thus say that thou knowest it not? Thy heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself. He who being one thing representeth himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man. Yama, the son of Surya, takes no account of the sins of him with whom Narayana the witness of all acts, is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degradeth himself by representing his self falsely, the gods never bless. Even his own soul blesseth him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am thy wife and, therefore, deserve to be treated respectfully. Wilt thou not treat me so, because I have come hither of my own accord? In the presence of so many, why dost thou treat me like an ordinary woman? I am not certainly crying in the wilderness. Dost thou not hear me? But if thou refuse to do what I supplicate thee for, O Dushmanta, thy head this moment shall burst into a hundred pieces! The husband entering the womb of the wife cometh out himself in the form of the son. Therefore is the wife called by those cognisant of the Vedas as Jaya (she of whom one is born). And the son that is so born unto persons cognisant of the Vedic Mantras rescueth the spirits of deceased ancestors. And because the son rescueth ancestors from the hell call Put, therefore, hath he been called by the Self-create himself as Puttra (the rescuer from Put). By a son one conquereth the three worlds. By a son's son, one enjoyeth eternity. And by a grandson's son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in household affairs.
p. 159
[paragraph continues] She is a true wife who hath borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knoweth none but her lord. The wife is a man's half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods to a traveller a wife is his refreshment and solace. He that hath a wife is trusted by all. A wife, therefore, is one's most valuable possession. Even when the husband leaving this world goeth into the region of Yama, it is the devoted wife that accompanies him thither. A wife going before waits for the husband. But if the husband goeth before, the chaste wife followeth close. For these reasons, O king, doth marriage exist. The husband enjoyth the companionship of the wife both in this and in the other worlds. It hath been said by learned persons that one is himself born as one's son. Therefore, a man whose wife hath borne a son should look upon her as his mother. Beholding the face of the son one hath begotten upon his wife, like his own face in a mirror, one feeleth as happy as a virtuous man, on attaining to heaven. Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue,--everything dependeth on the wife. A wife is the sacred field in which the husband is born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the father feeleth when the son running towards him, even though his body be covered with dust, claspeth his limbs? Why then dost thou treat with indifference such a son, who hath approached thee himself and who casteth wistful glances towards thee for climbing thy knees? Even ants support their own eggs without destroying them; then why shouldst not thou, a virtuous man that thou art, support thy own child? The touch of soft sandal paste, of women, of (cool) water is not so agreeable as the touch of one's own infant son locked in one's embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost of all quadrupeds, a protector, the foremost of all superiors, so is the son the foremost of all objects, agreeable to the touch. Let, therefore, this handsome child touch thee in embrace. There is nothing in the world more agreeable to the touch than the embrace of one's son. O chastiser of foes, I have brought forth this child, O monarch, capable of dispelling all thy sorrows after bearing him in my womb for full three years. O monarch of Puru's race, 'He shall perform a hundred horse-sacrifices'--these were the words uttered from the sky when I was in the lying-in room. Indeed, men going into
p. 160
places remote from their homes take up there others' children on their laps and smelling their heads feel great happiness. Thou knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy.--Thou art born, O son, of my body! Thou art sprung from my heart. Thou art myself in the form of a son. Live thou to a hundred years! My life dependeth on thee, and the continuation of my race also, on thee. Therefore, O son, live thou in great happiness to a hundred years. He hath sprung from thy body, this second being from thee! Behold thyself in thy son, as thou beholdest thy image in the clear lake. As the sacrificial fire is kindled from the domestic one, so hath this one sprung from thee. Though one, thou hast divided thyself. In course of hunting while engaged in pursuit of the deer, I was approached by thee, O king, I who was then a virgin in the asylum of my father. Urvasi, Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the first. Descending from heaven on Earth, after intercourse with Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought me forth in a valley of Himavat. Bereft of all affection, she went away, cast me there as if I were the child of somebody else. What sinful act did I do, of old, in some other life that I was in infancy cast away by my parents and at present am cast away by thee! Put away by thee, I am ready to return to the refuge of my father. But it behoveth thee not to cast off this child who is thy own.'
"Hearing all this, Dushmanta said, 'O Sakuntala, I do not know having begot upon thee this son. Women generally speak untruths. Who shall believe in thy words? Destitute of all affection, the lewd Menaka is thy mother, and she cast thee off on the surface of the Himavat as one throws away, after the worship is over, the flowery offering made to his gods. Thy father too of the Kshatriya race, the lustful Viswamitra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsaras, and thy father also is the first of Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy words deserve no credit. Art thou not ashamed to speak them, especially before me? Go hence, O wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka? And why art thou, low as thou art, in the guise of an ascetic? Thy child too is grown up. Thou sayest he is a boy, but he is very strong. How hath he soon grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic guise, all that thou sayest is quite unknown to me. I don't know thee. Go withersoever thou choosest.'
"Sakuntala replied, 'Thou seest, O king, the fault of others, even though they be as small as a mustard seed. But seeing, thou noticest not thy own faults even though they be as large as the Vilwa fruit. Menaka is one of
p. 161
the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, therefore, O Dushmanta, is far higher than thine. Thou walkest upon the Earth, O king, but I roam in the skies! Behold, the difference between ourselves is as that between (the mountain) Meru and a mustard seed! Behold my power, O king! I can repair to the abodes of Indra, Kuvera, Yama, and Varuna! The saying is true which I shall refer to before thee, O sinless one! I refer to it for example's sake and not from evil motives. Therefore, it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked? When even atheists are annoyed with those that have fallen off from truth and virtue and who are really like angry snakes of virulent poison, what shall I say of myself who am nurtured in faith? He that having begotten a son who is his own image, regardeth him not, never attaineth to the worlds he coveteth, and verily the gods destroy his good fortune and possessions. The Pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore, none should abandon a son. Manu hath said that there are five kinds of sons; those begotten by one's self upon his own wife, those obtained (as gift) from others, those purchased for a consideration, those reared with affection and those begotten upon other women than upon wedded wives. Sons support the religion and achievements of men, enhance their joys, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kings, to abandon a son who is such. Therefore, O lord of Earth, cherish thy own self, truth, and virtue by cherishing thy son. O lion among monarchs, it behoveth thee not to support this deceitfulness. The dedication of a tank is more meritorious than that of a hundred wells. A sacrifice again is more meritorious than the dedication of a tank. A son is more
p. 162
meritorious than a sacrifice. Truth is more meritorious than a hundred sons. A hundred horse-sacrifices had once been weighed against Truth, and Truth was found heavier than a hundred horse-sacrifices. O king, Truth, I ween, may be equal to the study of, the entire Vedas and ablutions in all holy places. There is no virtue equal to Truth: there is nothing superior to Truth. O king, Truth is God himself; Truth is the highest vow. Therefore, violate not thy pledge, O monarch! Let Truth and thee be even united. If thou placest no credit in my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But thou, O Dushmanta, that when thou art gone, this son of mine shall rule the whole Earth surrounded by the four seas and adorned with the king of the mountains."
"Vaisampayana continued, 'Sakuntala having spoken to the monarch in this wise, left his presence. But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke unto Dushmanta as he was sitting surrounded by his occasional and household priests, his preceptors, and ministers. And the voice said, 'The mother is but the sheath of flesh; the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best of men, the son, who is but a form of one's own seed, rescueth (ancestors) from the region of Yama. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband, dividing his body in twain, is born of his wife in the form of son. Therefore, O Dushmanta, cherish, O monarch, thy son born of Sakuntala. To live by forsaking one's living son is a great, misfortune. Therefore, O thou of Puru's race, cherish thy high-souled son born of Sakuntala--And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished).' Hearing these words uttered by the dwellers in heaven, the monarch of Puru's race became overjoyed and spoke as follows unto his priests and ministers, 'Hear ye these words uttered by the celestial messenger? I myself know this one to be my son. If I had taken him as my son on the strength of Sakuntala's words alone, my people would have been suspicious and my son also would not have been regarded as pure.'
"Vaisampayana continued, 'The monarch, then, O thou of Bharata's race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And the king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and hugged him with affection. And the Brahmanas began to utter blessings upon him and the bards began to applaud him. And the monarch then experienced the great delight that one feeleth at the touch of one's son. And Dushmanta also received mat wife of his with affection. And he told her these words, pacifying her affectionately, 'O goddess, my union with the? took place privately Therefore, I was thinking of how best to establish thy
p. 163
purity. My people might think that we were only lustfully united and not as husband and wife, and therefore, this son that I would have installed as my heir apparent would only have been regarded as one of impure birth. And dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest!' And the royal sage Dushmanta, having spoken thus unto his dear wife, O Bharata, received her with offerings of perfume, food, and drink. And king Dushmanta, then, bestowed the name of Bharata upon his child, and formally installed him as the heir apparent. And the famous and bright wheels of Bharata's car, invincible and like unto the wheels of the cars owned by the gods, traversed every region, filling the whole Earth with their rattle. And the son of Dushmanta reduced to subjection all kings of the Earth. And he ruled virtuously and earned great fame. And that monarch of great prowess was known by the titles of Chakravarti and Sarvabhauma. And he performed many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the chief priest at those sacrifices, in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow and the horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as the sacerdotal fee. It is that Bharata from whom have emanated so many mighty achievements. It is from him that the great race called after him in his race are called after him. And in the Bharata race there have been born many godlike monarchs gifted with great energy, and like unto Brahman himself. Their number cannot be counted. But, O thou of Bharata's race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty.'"
Book
1
Chapter 75
1 [v]
tataḥ kāvyo bhṛguśreṣṭhaḥ samanyur upagamya ha
vṛṣaparvāṇam āsīnam ity uvācāvicārayan
2 nādharmaś carito rājan sadyaḥ phalati gaur iva
putreṣu vā naptṛṣu vā na ced ātmani paśyati
phalaty eva dhruvaṃ pāpaṃ guru bhuktam ivodare
3 yad aghātayathā vipraṃ kacam āṅgirasaṃ tadā
apāpaśīlaṃ dharmajñaṃ śuśrūṣaṃ madgṛhe ratam
4 vadhād anarhatas tasya vadhāc ca duhitur mama
vṛṣaparvan nibodhedaṃ tyakṣyāmi tvāṃ sabāndhavam
sthātuṃ tvad viṣaye rājan na śakṣyāmi tvayā saha
5 aho mām abhijānāsi daitya mithyā pralāpinam
yathemam ātmano doṣaṃ na niyacchasy upekṣase
6 [vṛ]
nādharmaṃ na mṛṣāvādaṃ tvayi jānāmi bhārgava
tvayi dharmaś ca satyaṃ ca tat prasīdatu no bhavān
7 yady asmān apahāya tvam ito gacchasi bhārgava
samudraṃ saṃpraveṣkyāmo nānyad asti parāyaṇam
8 [ṣu]
samudraṃ praviśadhvaṃ vā diśo vā dravatāsurāḥ
duhitur nāpriyaṃ soḍhuṃ śakto 'haṃ dayitā hi me
9 prasādyatāṃ deva yānī jīvitaṃ hy atra me sthitam
yogakṣema karas te 'ham indrasyeva bṛhaspatiḥ
10 [vṛ]
yat kiṃ cid asurendrāṇāṃ vidyate vasu bhārgava
bhuvi hastigavāśvaṃ vā tasya tvaṃ mama ceśvaraḥ
11 [ṣu]
yat kiṃ cid asti draviṇaṃ daityendrāṇāṃ mahāsura
tasyeśvaro 'smi yadi te deva yānī prasādyatām
12 [dev]
yadi tvam īśvaras tāta rājño vittasya bhārgava
nābhijānāmi tat te 'haṃ rājā tu vadatu svayam
13 [vṛ]
yaṃ kāmam abhikāmāsi deva yāni śucismite
tat te 'haṃ saṃpradāsyāmi yadi ced api durlabham
14 [dev]
dāsīṃ kanyā sahasreṇa śarmiṣṭhām abhikāmaye
anu māṃ tatra gacchet sā yatra dāsyati me pitā
15 [vṛ]
uttiṣṭha he saṃgrahītri śarmiṣṭhāṃ śīghram ānaya
yaṃ ca kāmayate kāmaṃ deva yānī karotu tam
16 [v]
tato dhātrī tatra gatvā śarmiṣṭhāṃ vākyam abravīt
uttiṣṭha bhadre śarmiṣṭhe jñātīnāṃ sukham āvaha
17 tyajati brāhmaṇaḥ śiṣyān deva yānyā pracoditaḥ
sā yaṃ kāmayate kāmaṃ sa kāryo 'dya tvayānaghe
18 [ṣar]
sā yaṃ kāmayate kāmaṃ karavāṇy aham adya tam
mā tv evāpagamac chukro deva yānī ca matkṛte
19 [v]
tataḥ kanyā sahasreṇa vṛtā śibikayā tadā
pitur niyogāt tvaritā niścakrāma purottamāt
20 [ṣar]
ahaṃ kanyā sahasreṇa dāsī te paricārikā
anu tvāṃ tatra yāsyāmi yatra dāsyati te pitā
21 [dev]
stuvato duhitā te 'haṃ bandinaḥ pratigṛhṇataḥ
stūyamānasya duhitā kathaṃ dāsī bhaviṣyasi
22 [ṣar]
yena kena cid ārtānāṃ jñātīnāṃ sukham āvahet
atas tvām anuyāsyāmi yatra dāsyati te pitā
23 [v]
pratiśrute dāsabhāve duhitrā vṛṣaparvaṇaḥ
deva yānī nṛpaśreṣṭha pitaraṃ vākyam abravīt
24 praviśāmi puraṃ tāta tuṣṭāsmi dvijasattama
amoghaṃ tava vijñānam asti vidyā balaṃ ca te
25 evam ukto duhitrā sa dvijaśreṣṭho mahāyaśāḥ
praviveśa puraṃ hṛṣṭaḥ pūjitaḥ sarvadānavaiḥ
SECTION LXXV
(Sambhava
Parva continued)
"Vaisampayana said, 'Hear now, as I
recite the recorded genealogy, that is sacred and subservient to religion,
profit and pleasure, of these royal sages--Daksha, the lord of creation,
Manu, the son of Surya, Bharata, Ruru, Puru, and Ajamidha. I shall also recite
to thee, O sinless one, the genealogies of the Yadavas and of the Kurus and of
the king of the Bharata line. These genealogies are sacred and their recitation
is a great act of propitiation. That recitation conferreth wealth, fame and
long life. And, O sinless one, all these I have named shone in their splendour
and were equal unto the great Rishis in energy."Prachetas had ten sons who were all devoted to asceticism and possessed of every virtue. They burnt, of old, by the fire emanating from their mouths, several plants of poisonous and innumerable large trees that had covered the Earth and became a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all
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creatures have sprung. Therefore is he, O tiger among men, called the Grandfather. Born of Prachetas the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these thousand sons of Daksha the excellent philosophy of Sankhya as a means of salvation. And, O Janamejaya, the lord of creation, Daksha, then, from the desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so that their sons might be his sons also for the performance of all religious acts). And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head and also Vivaswat (the Sun). And of Vivaswat was born the lord Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And in Manu's race have been born all human beings, who have, therefore, been called Manavas. And it is of Manu that all men including Brahmanas, Kshatriyas, and others have been descended, and are, therefore, all called Manavas. Subsequently, O monarch, the Brahmanas became united with the Kshatriyas. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begat ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta, the tenth. They all betook themselves to the practices of Kshatriyas. Besides these, Manu had fifty other sons on Earth. But we heard that they all perished, quarrelling with one another. The learned Pururavas was born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Pururavas had sway over thirteen islands of the sea. And, though a human being, he was always surrounded by companions that were superhuman. And Pururavas intoxicated with power quarrelled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this Sanatkumara came from the region of Brahman and gave him good counsel, which was, however, rejected by Pururavas. Then the wrath of the great Rishis was excited, and the avaricious monarch, who intoxicated with power, had lost his reason, was immediately destroyed by their curse.
"It was Pururavas who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purpose). And he brought thence, the Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and Satayus. And it is said that Ayus begat four sons named Nahusha, Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And, O monarch, Nahusha, of all the sons of Ayus, being gifted with great
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intelligence and prowess ruled his extensive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Rishis, the Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But he made the Rishis pay tribute and carry him on their backs like bests of burden. And, conquering the very gods by the beauty of his person, his asceticism, prowess, and energy, he ruled as if he were Indra himself. And Nahusha begat six sons, all of sweet speech, named Yati, Yayati, Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahman himself. Yayati became a monarch of great prowess and virtue. He ruled the whole Earth, performed numerous sacrifices, worshipped the Pitris with great reverence, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, O king, they were begotten upon (his two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king, having virtuously ruled his subjects for a long time, Yayati was attacked with a hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and Puru and Turvasu and Drahyu and Anu these words, 'Ye dear sons, I wish to be a young man and to gratify my appetites in the company of young women. Do you help me therein.' To him his eldest son born of Devayani then said, 'What needest thou, O king? Dost thou want to have your youth?' Yayati then told him, 'Accept thou my decrepitude, O son! With thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your youth. Take any of you this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude.' But none of his sons accepted his decrepitude. Then his youngest son Puru said unto him, 'O king, enjoy thyself thou once again with a renovated body and returned youth! I shall take thy decrepitude and at thy command rule thy kingdom.' Thus addressed, the royal sage, by virtue of his ascetic power then transferred his own decrepitude unto that high-souled son of his and with the youth of Puru became a youth; while with the monarch's age Puru ruled his kingdom.
"Then, after a thousand years had passed away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of his two wives. And in the gardens of Chitraratha (the king of Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king, then recollected the following truths contained in the Puranas, 'Truly, one's appetites are never satiated by enjoyment.
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[paragraph continues] On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated. It is only when man doth not commit any sin in respect of any living thing, in thought, deed, or speech, it is then that he attaineth to purity as that of Brahman. When one feareth nothing, when one is not feared by anything, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahman.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his mind at rest by meditation, and took back from his son his own decrepitude. And giving him back his youth, though his own appetites were unsatiated, and installing him on the throne, he spoke unto Puru thus, 'Thou art my true heir, thou art my true son by whom my race is to be continued. In the world shall my race be known by thy name.'
"Vaisampayana continued, 'Then that tiger among kings, having installed his son Puru on the throne, went away to the mount of Bhrigu for devoting himself to asceticism. And, having acquired great ascetic merit, after long years, he succumbed to the inevitable influence of Time. He left his human body by observing the vow of fasting, and ascended to heaven with his wives.'"
Book
1
Chapter 76
1 [v]
atha dīrghasya kālasya deva yānī nṛpottama
vanaṃ tad eva niryātā krīḍārthaṃ varavarṇinī
2 tena dāsī sahasreṇa sārdhaṃ śarmiṣṭhayā tadā
tam eva deśaṃ saṃprāptā yathākāmaṃ cacāra sā
tābhiḥ sakhībhiḥ sahitā sarvābhir muditā bhṛśam
3 krīḍantyo 'bhiratāḥ sarvāḥ pibantyo madhumādhavīm
khādantyo vividhān bhakṣyān vidaśantyaḥ phalāni ca
4 punaś ca nāhuṣo rājā mṛgalipsur yadṛcchayā
tam eva deśaṃ saṃprāpto jalārthī śramakarśitaḥ
5 dadṛśe deva yānīṃ ca śarmiṣṭhāṃ tāś ca yoṣitaḥ
pibantīr lalamānāś ca divyābharaṇabhūṣitāḥ
6 upaviṣṭāṃ ca dadṛśe deva yānīṃ śucismitām
rūpeṇāpratimāṃ tāsāṃ strīṇāṃ madhye varāṅganām
śarmiṣṭhayā sevyamānāṃ pādasaṃvāhanādibhiḥ
7 [y]
dvābhyāṃ kanyā sahasrābhyāṃ dve kanye parivārite
gotre ca nāmanī caiva dvayoḥ pṛcchāmi vām aham
8 [dev]
ākhyāsyāmy aham ādatsva vacanaṃ me narādhipa
śukro nāmāsuraguruḥ sutāṃ jānīhi tasya mām
9 iyaṃ ca me sakhī dāsī yatrāhaṃ tatra gāminī
duhitā dānavendrasya śarmiṣṭhā vṛṣaparvaṇaḥ
10 [y]
kathaṃ nu te sakhī dāsī kanyeyaṃ varavarṇinī
asurendra sutā subhru paraṃ kautūhalaṃ hi me
11 [dev]
sarva eva naravyāghra vidhānam anuvartate
vidhānavihitaṃ matvā mā vicitrāḥ kathāḥ kṛthāḥ
12 rājavad rūpaveṣau te brāhmīṃ vācaṃ bibharṣi ca
kiṃnāmā tvaṃ kutaś cāsi kasya putraś ca śaṃsa me
13 [y]
brahmacaryeṇa kṛtsno me vedaḥ śrutipathaṃ gataḥ
rājāhaṃ rājaputraś ca yayātir iti viśrutaḥ
14 [dev]
kenāsy arthena nṛpate imaṃ deśam upāgataḥ
jighṛkṣur vārijaṃ kiṃ cid atha vā mṛgalipsayā
15 [y]
mṛgalipsur ahaṃ bhadre pānīyārtham upāgataḥ
bahu cāpy anuyukto 'smi tan mānujñātum arhasi
16 [dev]
dvābhyāṃ kanyā sahasrābhyāṃ dāsyā śarmiṣṭhayā saha
tvadadhīnāsmi bhadraṃ te sakhā bhartā ca me bhava
17 [y]
viddhy auśanasi bhadraṃ te na tvām arho 'smi bhāmini
avivāhyā hi rājāno deva yāni pitus tava
18 [dev]
saṃsṛṣṭaṃ brahmaṇā kṣatraṃ kṣatraṃ ca brahma saṃhitam
ṛṣiś ca ṛṣiputraś ca nāhuṣāṅga vadasva mām
19 [y]
ekadehodbhavā varṇāś catvāro 'pi varāṅgane
pṛthag dharmāḥ pṛthak śaucās teṣāṃ tu brāhmaṇo varaḥ
20 [dev]
pāṇidharmo nāhuṣāyaṃ na pumbhiḥ sevitaḥ purā
taṃ me tvam agrahīr agre vṛṇomi tvām ahaṃ tataḥ
21 kathaṃ nu me manasvinyāḥ pāṇim anyaḥ pumān spṛśet
gṛhītam ṛṣiputreṇa svayaṃ vāpy ṛṣiṇā tvayā
22 [y]
kruddhād āśīviṣāt sarpāj jvalanāt sarvato mukhāt
durādharṣataro vipraḥ puruṣeṇa vijānatā
23 [dev]
katham āśīviṣāt sarpāj jvalanāt sarvato mukhāt
durādharṣataro vipra ity āttha puruṣarṣabha
24 [y]
ekam āśīviṣo hanti śastreṇaikaś ca vadhyate
hanti vipraḥ sarāṣṭrāṇi purāṇy api hi kopitaḥ
25 durādharṣataro vipras tasmād bhīru mato mama
ato 'dattāṃ ca pitrā tvāṃ bhadre na vivahāmy aham
26 [dev]
dattāṃ vahasva pitrā māṃ tvaṃ hi rājan vṛto mayā
ayācato bhayaṃ nāsti dattāṃ ca pratigṛhṇataḥ
27 [v]
tvaritaṃ deva yānyātha preṣitaṃ pitur ātmanaḥ
śrutvaiva ca sa rājānaṃ darśayām āsa bhārgavaḥ
28 dṛṣṭvaiva cāgataṃ śukraṃ yayātiḥ pṛthivīpatiḥ
vavande brāhmaṇaṃ kāvyaṃ prāñjaliḥ praṇataḥ sthitaḥ
29 [dev]
rājāyaṃ nāhuṣas tāta durge me pāṇim agrahīt
namas te dehi mām asmai nānyaṃ loke patiṃ vṛṇe
30 [ṣu]
vṛto 'nayā patir vīra sutayā tvaṃ mameṣṭayā
gṛhāṇemāṃ mayā dattāṃ mahiṣīṃ nahuṣātmaja
31 [y]
adharmo na spṛśed evaṃ mahān mām iha bhārgava
varṇasaṃkarajo brahmann iti tvāṃ pravṛṇomy aham
32 [ṣu]
adharmāt tvāṃ vimuñcāmi varayasva yathepṣitam
asmin vivāhe mā glāsīr ahaṃ pāpaṃ nudāmi te
33 vahasva bhāryāṃ dharmeṇa deva yānīṃ sumadhyamām
anayā saha saṃprītim atulāṃ samavāpsyasi
34 iyaṃ cāpi kumārī te śarmiṣṭhā vārṣaparvaṇī
saṃpūjyā satataṃ rājan mā caināṃ śayane hvayeḥ
35 [v]
evam ukto yayātis tu śukraṃ kṛtvā pradakṣiṇam
jagāma svapuraṃ hṛṣṭo anujñāto mahātmanā
SECTION LXXVI
(Sambhava
Parva continued)
"Janamejaya said, 'O thou of the wealth
of asceticism, tell me how our ancestor Yayati, who is the tenth from
Prajapati, obtained for a wife the unobtainable daughter of Sukra. I desire to
hear of it in detail. Tell me also, one after another, of those monarchs
separately who were the founders of dynasties.'"Vaisampayana said, 'The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, O Janamejaya, how both Sukra and Vrishaparvan bestowed upon him, with due rites, their daughters, and how his union took place with Devayani in special.
"Between the celestials and the Asuras, there happened, of yore, frequent encounters for the sovereignty of the three worlds with everything in them. The gods, then, from desire of victory, installed the son of Angiras (Vrihaspati) as their priest to conduct their sacrifices; while their opponents installed the learned Usanas as their priest for the same purpose. And between those two Brahmanas there are always much boastful rivalry. Those Danavas assembled for encounter that were slain by the gods were all revived by the seer Sukra by the power of his knowledge. And then starting again, into life,--these fought with the gods. The Asuras also slew on the field of battle many of the celestials. But the open-minded Vrihaspati could not
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revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods, in great anxiety of heart and entertaining a fear of the learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and spoke unto him, saying, 'We pay court to thee, be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra, that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He always protects the Danavas but never us, their opponents. Thou art his junior in age, and, therefore, capable of adoring him with reverence. Thou canst also adore Devayani, the favourite daughter of that high-souled Brahmana. Indeed, thou alone art capable of propitiating them both by worship. There is none else that can do so. By gratifying Devayani with thy conduct, liberality, sweetness, and general behaviour, thou canst certainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, said 'So be it, and went to where Vrishaparvan was. Kacha, thus sent by the gods, soon went to the capital of the chief of the Asuras, and beheld Sukra there. And beholding him, he thus spoke unto him, 'Accept me as thy disciple. I am the grandson of the Rishi Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me, then, O Brahmana!'
"Sukra (hearing this) said, 'Welcome art thou, O Kacha! I accept thy speech. I will treat thee with regard; for by so doing, it is Vrihaspati who will be regarded.'
"Vaisampayana continued, 'Kacha commanded by Kavya or Usanas himself, called also Sukra, then said, 'So be it,' and took the vow he had spoken of. And, O Bharata, accepting the vow of which he had spoken, at the proper time, Kacha began to conciliate regardfully both his preceptor and (his daughter) Devayani. Indeed, he began to conciliate both. And as he was young, by singing and dancing and playing on different kinds of instruments, he soon gratified Devayani who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified the maiden Devayani who was then a young lady, by presents of flowers and fruits and services rendered with alacrity. And Devayani also with her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed of Kacha's vow, the Danavas came to learn his intention. And having no compunctions about slaying a Brahmana, they became very angry with him. And one day they saw Kacha in a solitary part of the woods engaged in tending (his preceptor's) kine. They then slew Kacha from their hatred of Vrihaspati and also from their desire of protecting the knowledge of reviving the dead from being conveyed by him. And having slain him, they hacked his body into pieces and gave them to be devoured by jackals
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and wolves. And (when twilight came) the kine returned to the fold without him who tended them. And Devayani, seeing the kine returned from the woods without Kacha, spoke, O Bharata, unto her father thus:
'Thy evening-fire hath been kindled. The Sun also hath set, O father! The kine have returned without him who tendeth them. Kacha is, indeed, not to be seen. It is plain that Kacha hath been lost, or is dead. Truly do I say, O father, that without him I will not live.'
"Sukra hearing this said, I will revive him by saying, 'Let this one come.' Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha appeared before him in the gladness of heart tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him). And asked about the cause of his delay, he thus spoke unto Bhargava's daughter. Indeed, asked by that Brahman's daughter, he told her, 'I was dead. O thou of pure manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I was coming towards our abode. I sat under a banian tree. The kine also, having been brought together, were staying under the shade of that same banian tree. The Asuras, beholding me, asked 'Who art thou?' They heard me answer, 'I am the son of Vrihaspati.' As soon as I said this, the Danavas slew me, and hacking my body into pieces gave my remains to jackals and wolves. And they then went home in the gladness of heart. O amiable one, summoned by the high-souled Bhargava, I after all come before thee fully revived.'
"On another occasion, asked by Devayani, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew him, and pounding him into a paste they mixed it with the water of the ocean. Finding him long still (in coming), the maiden again represented the matter unto her father. And summoned again by the Brahmana with the aid of his science, Kacha appearing before his preceptor and his daughter told everything as it had happened. Then slaying him for the third time and burning him and reducing him to ashes, the Asuras gave those ashes to the preceptor himself, mixing them with his wine. And Devayani again spoke unto her father, saying, 'O father, Kacha was sent to gather flowers. But he is not to be seen. It is plain he hath been lost, or has died. I tell thee truly, I would not live without him.'
"Sukra hearing this said, 'O daughter, the son of Vrihaspati hath gone to the region of the dead. Though revived by my science, he is thus slain frequently. What, indeed, am I to do? O Devayani, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Thou art indeed, O daughter, in consequence of my prowess, worshipped thrice a day during the ordained hours of prayer, by Brahmanas, the gods with Indra, the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is impossible to keep him alive, for revived by me he is often killed.' To all this Devayani replied, 'Why shall I, O father, not grieve for him whose grandfather
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is old Angiras himself, whose father is Vrihaspati who is an ocean of ascetic merit, who is the grandson of a Rishi and the son also of a Rishi? He himself too was a Brahmacharin and an ascetic; always wakeful and skilled in everything. I will starve and follow the way Kacha has gone. The handsome Kacha is, O father, dear unto me.'
"Vaisampayana continued, 'The great Rishi Kavya, then, afflicted by what Devayani said, cried in anger, 'Certainly, the Asuras seek to injure me, for they slay my disciple that stayeth with me. These followers of Rudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly, this crime hath a terrible end. The crime of slaying a Brahmana would even burn Indra himself.' Having said this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who had entered the jaws of Death. But Kacha, summoned with the aid of science, and afraid of the consequence to his preceptor, feebly replied from within the stomach of his preceptor, saying, 'Be graceful unto me, O lord! I am Kacha that worshippeth thee. Behave unto me as to thy own dearly-loved son.'
"Vaisampayana continued, 'Sukra then said, 'By what path, O Brahmana, hast thou entered my stomach, where thou stayest now? Leaving the Asuras this very moment, I shall go over to the gods." Kacha replied, 'By thy grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is, therefore, that I am able to bear this almost insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder, I have been given to thee with thy wine. When thou art present, O Brahmana, the art of the Asuras will never be able to vanquish, the science of the Brahmana.'
"Hearing this, Sukra said, 'O daughter, what good can I do to thee? It is with my death that Kacha can get his life back. O Devayani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach.' Devayani replied, 'Both evils shall, like fire, burn me! The death of Kacha and thy own death are to me the same! The death of Kacha would deprive me of life. If thou also diest, I shall not be able to bear my life.' Then Sukra said, 'O son of Vrihaspati, thou art, indeed, one already crowned with success, because Devayani regards thee so well. Accept the science that I will today impart to thee, if, indeed, thou be not Indra in the form of Kacha. None can come out of my stomach with life. A Brahmana, however, must not be slain, therefore, accept thou the science I impart to thee. Start thou into life as my son. And possessed of the knowledge received from me, and revived by me, take care that, on coming out of my body, thou dost act gracefully.'
"Vaisampayana continued, 'Receiving the science imparted to him by his preceptor the handsome Kacha, ripped open his stomach, came out like the moon at evening on the fifteenth day of the bright fort-night. And beholding the remains of his preceptor lying like a heap of penances, Kacha revived him, aided by the science he had learned. Worshipping
p. 170
him with regard, Kacha said unto his preceptor, 'Him who poureth the nectar of knowledge into one's ears, even as thou hast done into those of myself who was void of knowledge, him do I regard both as my father and mother. And remembering the immense service done by him, who is there so ungrateful as to injure him? They that, having acquired knowledge, injure their preceptor who is always an object of worship, who is the giver of knowledge, who is the most precious of all precious objects on Earth, come to be hated on Earth and finally go to the regions of the sinful.'
"Vaisampayana continued, 'The learned Sukra, having been deceived while under the influence of wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beholding too before him the handsome Kacha whom he had, in a state of unconsciousness, drunk with his wine, then thought of effecting a reform in the manners of Brahmanas. The high-souled Usanas rising up from the ground in anger, then spoke as follows: "The wretched Brahmana who from this day, unable to resist the temptation, will drink wine shall be regarded as having lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, shall be hated both in this and the other worlds. I set this limit to the conduct and dignity of Brahmanas everywhere. Let the honest, let Brahmanas, let those with regard for their superiors, let the gods, let the three worlds, listen!' Having said these words that high-souled one, that ascetic of ascetics, then summoning the Danavas who had been deprived by fate of the good sense, told them these words, Ye foolish Danavas, know ye that Kacha hath obtained his wishes. He will henceforth dwell with me. Having obtained the valuable knowledge of reviving the dead, that Brahmana hath, indeed, become in prowess even as Brahman himself!'
"Vaisampayana continued, 'Bhargava having said so much cut short his speech. The Danavas were surprised and went away to their homes. Kacha, too, having stayed with his preceptor for a full thousand years, then prepared to return to the abode of the celestials, after having obtained his preceptor's permission.'"
Book
1
Chapter 77
1 [v]
yayātiḥ svapuraṃ prāpya mahendra purasaṃnibham
praviśyāntaḥpuraṃ tatra deva yānīṃ nyaveśayat
2 deva yānyāś cānumate tāṃ sutāṃ vṛṣaparvaṇaḥ
aśokavanikābhyāśe gṛhaṃ kṛtvā nyaveśayat
3 vṛtāṃ dāsī sahasreṇa śarmiṣṭhām āsurāyaṇīm
vāsobhir annapānaiś ca saṃvibhajya susatkṛtām
4 deva yānyā tu sahitaḥ sa nṛpo nahuṣātmajaḥ
vijahāra bahūn abdān devavan mudito bhṛśam
5 ṛtukāle tu saṃprāpte deva yānī varāṅganā
lebhe garbhaṃ prathamataḥ kumāraṃ ca vyajāyata
6 gate varṣasahasre tu śarmiṣṭhā vārṣaparvaṇī
dadarśa yauvanaṃ prāptā ṛtuṃ sā cānvacintayat
7 ṛtukālaś ca saṃprāpto na ca me 'sti patir vṛtaḥ
kiṃ prāptaṃ kiṃ nu kartavyaṃ kiṃ vā kṛtvā kṛtaṃ bhavet
8 deva yānī prajātāsau vṛthāhaṃ prāptayauvanā
yathā tayā vṛto bhartā tathaivāhaṃ vṛṇomi tam
9 rājñā putraphalaṃ deyam iti me niścitā matiḥ
apīdānīṃ sa dharmātmā iyān me darśanaṃ rahaḥ
10 atha niṣkramya rājāsau tasmin kāle yadṛcchayā
aśokavanikābhyāśe śarmiṣṭhāṃ prāpya viṣṭhitaḥ
11 tam ekaṃ rahite dṛṣṭvā śarmiṣṭhā cāruhāsinī
pratyudgamyāñjaliṃ kṛtvā rājānaṃ vākyam abravīt
12 somasyendrasya viṣṇor vā yamasya varuṇasya vā
tava vā nāhuṣa kule kaḥ striyaṃ spraṣṭum arhasi
13 rūpābhijana śīlair hi tvaṃ rājan vettha māṃ sadā
sā tvāṃ yāce prasādyāham ṛtuṃ dehi narādhipa
14 [y]
vedmi tvāṃ śīlasaṃpannāṃ daitya kanyām aninditām
rūpe ca te na paśyāmi sūcy agram api ninditam
15 abravīd uśanā kāvyo deva yānīṃ yadāvaham
na yam āhvayitavyā te śayane vārṣaparvaṇī
16 [ṣar]
na narma yuktaṃ vacanaṃ hinasti; na strīṣu rājan na vivāha kāle
prāṇātyaye sarvadhanāpahāre; pañcānṛtāny āhur apātakāni
17 pṛṣṭaṃ tu sākṣye pravadantam anyathā; vadanti mithyopahitaṃ narendra
ekārthatāyāṃ tu samāhitāyāṃ; mithyā vadantam anṛtaṃ hinasti
18 [y]
rājā pramāṇaṃ bhūtānāṃ sa naśyeta mṛṣā vadan
arthakṛcchram api prāpya na mithyā kartum utsahe
19 [ṣar]
samāv etau matau rājan patiḥ sakhyāś ca yaḥ patiḥ
samaṃ vivāham ity āhuḥ sakhyā me 'si patir vṛtaḥ
20 [y]
dātavyaṃ yācamānebhya iti me vratam āhitam
tvaṃ ca yācasi māṃ kāmaṃ brūhi kiṃ karavāṇi te
21 [ṣar]
adharmāt trāhi māṃ rājan dharmaṃ ca pratipādaya
tvatto 'patyavatī loke careyaṃ dharmam uttamam
22 traya evādhanā rājan bhāryā dāsas tathā sutaḥ
yat te samadhipacchanti yasya te tasya tad dhanam
23 deva yānyā bhujiṣyāsmi vaśyā ca tava bhārgavī
sā cāhaṃ ca tvayā rājan bharaṇīye bhajasva mām
24 [v]
evam uktas tu rājā sa tathyam ity eva jajñivān
pūjayām āsa śarmiṣṭhāṃ dharmaṃ ca pratyapādayat
25 samāgamya ca śarmiṣṭhāṃ yathākāmam avāpya ca
anyonyam abhisaṃpūjya jagmatus tau yathāgatam
26 tasmin samāgame subhrūḥ śarmiṣṭhā cāru hāsinī
lebhe garbhaṃ prathamatas tasmān nṛpatisattamāt
27 prajajñe ca tataḥ kāle rājan rājīvalocanā
kumāraṃ devagarbhābhaṃ rājīvanibha locanam
SECTION LXXVII
(Sambhava
Parva continued)
"Vaisampayana said, 'After the expiry of
the period of his vow, Kacha, having obtained his preceptor's leave, was about
to return to the abode of the celestials, when Devayani, addressing him, said,
'O grandson of the Rishi Angiras, in conduct and birth, in learning,
asceticism and humility, thou shinest most brightly. As the celebrated Rishi
Angiras is honoured and regarded by my father, so is thy father regarded and
worshipped byp. 171
me. O thou of ascetic wealth, knowing this, listen to what I say. Recollect my conduct towards thee during the period of thy vow (Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy affections on me. O accept my hand duly with ordained mantras.'
"Kacha replied, 'Thou art to me an object of regard and worship even as thy father! O thou of faultless features, thou art, indeed, even an object of greater reverence! Thou art dearer than life to the high-souled Bhargava, O amiable one! As the daughter of my preceptor, thou art ever worthy of my worship! As my preceptor Sukra, thy father, is ever deserving of my regards, so art thou, O Devayani! Therefore, it behoveth thee not to say so.' Hearing this, Devayani replied, 'Thou, too, art the son of my father's preceptor's son. Therefore, O best of Brahmanas, thou art deserving of my regards and worship. O Kacha, when thou wert slain so many times by the Asuras, recollect today the affection I showed for thee. Remembering my friendship and affection for thee, and, indeed, my devoted regard also, O virtuous one, it behoveth thee not to abandon me without any fault. I am truly devoted to thee.'
"Hearing all this, Kacha said, 'O thou of virtuous vows, do not urge me into such a sinful course. O thou of fair eye-brows, be gracious unto me. Beautiful one, thou art to me an object of greater regard than my preceptor. Full of virtuous resolves, O large-eyed one, of face as handsome, as moon, the place where thou hadst resided, viz., the body of Kavya, hath also been my abode. Thou art truly my sister. Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us. I ask thy leave to return to my abode. Therefore, bless me so that my journey may be safe. I must be remembered by thee, when thou recallest me in connection with topics of conversation, as one that hath not transgressed virtue. Always attend upon my preceptor with readiness and singleness of heart.' To all this, Devaniya answered, 'Solicited, by me, if, indeed, thou truly refusest to make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.'
"Hearing this, Kacha said, 'I have refused thy request only because thou art the daughter of my preceptor, and not because thou hast any fault. Nor hath my preceptor in this respect issued any command. Curse me if it please thee. I have told thee what the behaviour should be of a Rishi. I do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou hast acted under the influence of passion and not from a sense of duty. Therefore, thy desire will not be fulfilled. No Rishi's son shall ever accept thy hand in marriage. Thou hast said that my knowledge shall not bear fruit. Let it be so. But in respect of him it shall bear fruit to whom I may impart it.'
"Vaisampayana continued, 'That first of Brahmanas, Kacha, having said so unto Devayani speedily wended his way unto the abode of the chief of the celestials. Beholding him arrived, the celestials with Indra ahead,
p. 172
having first worshipped him, spoke unto him as follows, 'Thou hast indeed, performed an act of great benefit for us. Wonderful hath been thy achievement! Thy fame shall never die! Thou shall be a sharer with us in sacrificial offerings.'"
Book
1
Chapter 78
1 [v]
śrutvā kumāraṃ jātaṃ tu deva yānī śucismitā
cintayām āsa duḥkhārtā śarmiṣṭhāṃ prati bhārata
2 abhigamya ca śarmiṣṭhāṃ deva yāny abravīd idam
kim idaṃ vṛjinaṃ subhru kṛtaṃ te kāmalubdhayā
3 [ṣar]
ṛṣir abhyāgataḥ kaś cid dharmātmā vedapāragaḥ
sa mayā varadaḥ kāmaṃ yācito dharmasaṃhitam
4 nāham anyāyataḥ kāmam ācarāmi śucismite
tasmād ṛṣer mamāpatyam iti satyaṃ bravīmi te
5 [dev]
śobhanaṃ bhīru satyaṃ ced atha sa jñāyate dvijaḥ
gotra nāmābhijanato vettum icchāmi te dvijam
6 [ṣar]
ojasā tejasā caiva dīpyamānaṃ raviṃ yathā
taṃ dṛṣṭvā mama saṃpraṣṭuṃ śaktir nāsīc chuci smite
7 [dev]
yady etad evaṃ śarmiṣṭhe na manur vidyate mama
apatyaṃ yadi te labdhaṃ jyeṣṭhāc chreṣṭhāc ca vai dvijāt
8 [v]
anyonyam evam uktvā ca saṃprahasya ca te mithaḥ
jagāma bhārgavī veśma tathyam ity eva jajñuṣī
9 yayātir deva yānyāṃ tu putrāv ajanayan nṛpaḥ
yaduṃ ca turvasuṃ caiva śakra viṣṇū ivāparau
10 tasmād eva tu rājarṣeḥ śarmiṣṭhā vārṣaparvaṇī
druhyuṃ cānuṃ ca pūruṃ ca trīn kumārān ajījanat
11 tataḥ kāle tu kasmiṃś cid deva yānī śucismitā
yayāti sahitā rājan nirjagāma mahāvanam
12 dadarśa ca tadā tatra kumārān devarūpiṇaḥ
krīḍamānān suviśrabdhān vismitā cedam abravīt
13 kasyaite dārakā rājan devaputropamāḥ śubhāḥ
varcasā rūpataś caiva sadṛśā me matās tava
14 evaṃ pṛṣṭvā tu rājānaṃ kumārān paryapṛcchata
kiṃnāmadheya gotro vaḥ putrakā brāhmaṇaḥ pitā
vibrūta me yathātathyaṃ śrotum icchāmi taṃ hy aham
15 te 'darśayan pradeśinyā tam eva nṛpasattamam
śarmiṣṭhāṃ mātaraṃ caiva tasyācakhyuś ca dārakāḥ
16 ity uktvā sahitās te tu rājānam upacakramuḥ
nābhyanandata tān rājā deva yānyās tadāntike
rudantas te 'tha śarmiṣṭhām abhyayur bālakās tataḥ
17 dṛṣṭvā tu teṣāṃ bālānāṃ praṇayaṃ pārthivaṃ prati
buddhvā ca tattvato devī śarmiṣṭhām idam abravīt
18 madadhīnā satī kasmād akārṣīr vipriyaṃ mama
tam evāsuradharmaṃ tvam āsthitā na bibheṣi kim
19 [ṣa]
yad uktam ṛṣir ity eva tat satyaṃ cāruhāsini
nyāyato dharmataś caiva carantī na bibhemi te
20 yadā tvayā vṛto rājā vṛta eva tadā mayā
sakhī bhartā hi dharmeṇa bhartā bhavati śobhane
21 pūjyāsi mama mānyā ca jyeṣṭhā śreṣṭhā ca brāhmaṇī
tvatto 'pi me pūjyatamo rājarṣiḥ kiṃ na vettha tat
22 [v]
śrutvā tasyās tato vākyaṃ deva yāny abravīd idam
rājan nādyeha vatsyāmi vipriyaṃ me kṛtaṃ tvayā
23 sahasotpatitāṃ śyāmāṃ dṛṣṭvā tāṃ sāśrulocanām
tvaritaṃ sakāśaṃ kāvyasya prasthitāṃ vyathitas tadā
24 anuvavrāja saṃbhrāntaḥ pṛṣṭhataḥ sāntvayan nṛpaḥ
nyavartata na caiva sma krodhasaṃraktalocanā
25 avibruvantī kiṃ cit tu rājānaṃ cārulocanā
acirād iva saṃprāptā kāvyasyośanaso 'ntikam
26 sā tu dṛṣṭvaiva pitaram abhivādyāgrataḥ sthitā
anantaraṃ yayātis tu pūjayām āsa bhārgavam
27 [dev]
adharmeṇa jito dharmaḥ pravṛttam adharottaram
śarmiṣṭhayātivṛttāsmi duhitrā vṛṣaparvaṇaḥ
28 trayo 'syāṃ janitāḥ putrā rājñānena yayātinā
durbhagāyā mama dvau tu putrau tāta bravīmi te
29 dharmajña iti vikhyāta eṣa rājā bhṛgūdvaha
atikrāntaś ca maryādāṃ kāvyaitat kathayāmi te
30 [ṣu]
dharmajñaḥ san mahārāja yo 'dharmam akṛthāḥ priyam
tasmāj jarā tvām acirād dharṣayiṣyati durjayā
31 [y]
ṛtuṃ vai yācamānāyā bhagavan nānyacetasā
duhitur dānavendrasya dharmyam etat kṛtaṃ mayā
32 ṛtuṃ vai yācamānāyā na dadāti pumān vṛtaḥ
bhrūṇahety ucyate brahman sa iha brahmavādibhiḥ
33 abhikāmāṃ striyaṃ yas tu gamyāṃ rahasi yācitaḥ
nopaiti sa ca dharmeṣu bhrūṇahety ucyate budhaiḥ
34 ity etāni samīkṣyāhaṃ kāraṇāni bhṛgūdvaha
adharmabhayasaṃvignaḥ śarmiṣṭhām upajagmivān
35 [ṣu]
nanv ahaṃ pratyaveṣkyas te madadhīno 'si pārthiva
mithyācārasya dharmeṣu cauryaṃ bhavati nāhuṣa
36 [v]
kruddhenośanasā śapto yayātir nāhuṣas tadā
pūrvaṃ vayaḥ parityajya jarāṃ sadyo 'nvapadyata
37 [y]
atṛpto yauvanasyāhaṃ deva yānyāṃ bhṛgūdvaha
prasādaṃ kuru me brahmañ jareyaṃ mā viśeta mām
38 [ṣu]
nāhaṃ mṛṣā bravīmy etaj jarāṃ prāpto 'si bhūmipa
jarāṃ tv etāṃ tvam anyasmai saṃkrāmaya yadīcchasi
39 [y]
rājyabhāk sa bhaved brahman puṇyabhāk kīrtibhāk tathā
yo me dadyād vayaḥ putras tad bhavān anumanyatām
40 [ṣu]
saṃkrāmayiṣyasi jarāṃ yatheṣṭaṃ nahuṣātmaja
mām anudhyāya bhāvena na ca pāpam avāpsyasi
41 vayo dāsyati te putro yaḥ sa rājā bhaviṣyati
āyuṣmān kīrtimāṃś caiva bahv apatyas tathaiva ca
SECTION LXXVIII
(Sambhava
Parva continued)
"Vaisampayana said, 'The dwellers in
heaven became exceedingly glad in welcoming Kacha who had mastered the
wonderful science. And, O bull of Bharata's race, the celestials then learnt
that science from Kacha and considered their object already achieved. And
assembling together, they spoke unto him of a hundred sacrifices, saying, 'The
time hath come for showing prowess. Slay thy foes, O Purandara!' And thus
addressed, Maghavat, then accompanied by the celestials, set out, saying, 'So
be it.' But on his way he saw a number of damsels. These maidens were sporting
in a lake in the gardens of the Gandharva Chitraratha. Changing himself
into wind, he soon mixed up the garments of those maidens which they had laid
on the bank. A little while after, the maidens, getting up from the water,
approached their garments that had, indeed, got mixed up with one another. And
it so happened that from the intermingled heap, the garments of Devayani were
appropriated by Sarmishtha, the daughter of Vrishaparvan, from ignorance that
it was not hers. And, O king, thereupon, between them, Devayani and Sarmishtha,
then ensued a dispute. And Devayani said, 'O daughter of the Asura
(chief), why dost thou take my attire, being, as thou art, my disciple? As thou
art destitute of good behaviour, nothing good can happen to thee!' Sarmishtha,
however, quickly replied, 'Thy father occupying a lower seat, always adoreth
with downcast looks, like a hired chanter of praises, my father, whether he
sitteth at his ease or reclineth at full length! Thou art the daughter of one
that chanteth the praises of others, of one that accepteth alms. I am the
daughter of one who is adored, of one who bestoweth alms instead of ever
accepting them! Beggar-woman as thou art, thou art free to strike thy breast,
to use ill words, to vow enmity to me, to give way to thy wrath. Acceptress of
alms, thou weepest tears of anger in vain! If so minded, I can harm thee, but
thou canst not. Thou desirest to quarrel. But know thou that I do not reckon
thee as my equal!'"Vaisampayana continued, 'Hearing these words, Devayani became exceedingly angry and began to pull at her clothes. Sarmishtha thereupon threw her into a well and went home. Indeed, the wicked Sarmishtha believing that Devayani was dead, bent her steps home-wards in a wrathful mood.
"After Sarmishtha had left, Yayati the son of Nahusha soon came to that
p. 173
spot. The king had been out a-hunting. The couple of horses harnessed to his car and the other single horse with him were all fatigued. And the king himself was thirsty. And the son of Nahusha saw a well that was by. And he saw that it was dry. But in looking down into it, he saw a maiden who in splendour was like a blazing fire. And beholding her within it, the blessed king addressed that girl of the complexion of the celestials, soothing her with sweet words. And he said, 'Who art thou, O fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep in affliction? How, indeed, hast thou fallen into this well covered with creepers and long grass? And, O slender-waisted girl, answer me truly whose daughter thou art.
"Devayani then replied, 'I am the daughter of Sukra who brings back into life the Asuras slain by the gods. He doth not know what hath befallen me. This is my right hand, O king, with nails bright as burnished copper. Thou art well-born; I ask thee, to take and raise me up! I know thou art of good behaviour, of great prowess, and of wide fame! It behoveth thee, therefore, to raise me from this well.'
"Vaisampayana continued, 'King Yayati, learning that she was a Brahmana's daughter, raised her from that well by catching hold of her right hand. And the monarch promptly raising her from the pit and squinting to her tapering thighs, sweetly and courteously returned to his capital.
"When the son of Nahusha had gone away, Devayani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her then. And she said, 'O Ghurnika, go thou quickly and speak to my father without loss of time of everything as it hath happened. I shall not now enter the city of Vrishaparvan.'
"Vaisampayana continued, 'Ghurnika, thus commanded, repaired quickly to the mansion, of the Asura chief, where she saw Kavya and spoke unto him with her perception dimmed by anger. And she said, 'I tell thee, O great Brahmana, that Devayani hath been ill-used, O fortunate one, in the forest by Sarmishtha, the daughter of Vrishaparvan.' And Kavya, hearing that his daughter had been ill-used by Sarmishtha speedily went out with a heavy heart, seeking her in the woods. And when he found her in the woods, he clasped her with affection and spoke unto her with voice choked with grief, 'O daughter, the weal or woe that befalleth people is always due to their own faults. Thou hast therefore some fault, I ween, which hath been expiated thus.' Hearing this Devayani replied, 'Be it a penalty or not, listen to me with attention. O, hear that all Sarmishtha, the daughter of Vrishaparvan, hath said unto me. Really hath she said that thou art only the hired chanter of the praises of the Asura king! Even thus hath she--that Sarmishtha, Vrishaparvan's daughter,--spoken to me, with reddened eyes, these piercing and cruel words, 'Thou art the daughter of one that ever chanteth for hire the praises of others, of one that asketh
p. 174
for charities, of one that accepteth alms; whereas I am the daughter of one that receiveth adorations, of one that giveth, of one that never accepteth anything as gift!' These have been the words repeatedly spoken unto me by the proud Sarmishtha, the daughter of Vrishaparvan, with eyes red with anger. If, O father, I am really the daughter of a hired chanter of praises, of one that accepteth gifts, I must offer my adorations in the hope of obtaining her grace! Oh, of this I have already told her!'
"Sukra replied, 'Thou art, O Devayani, no daughter of a hired adorer, of one that asketh for alms and accepteth gifts. Thou art the daughter of one that adores none, but of one that is adored by all! Vrishaparvan himself knoweth it, and Indra, and king Yayati too. That inconceivable Brahma, that unopposable Godhead, is my strength! The self-create, himself, gratified by me, hath said that I am for aye the lord of that which is in all things on Earth or in Heaven! I tell thee truly that it is I who pour rain for the good of creatures and who nourish the annual plants that sustain all living things!'
"Vaisampayana continued, 'It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger.'"
Book
1
Chapter 79
1 [v]
jarāṃ prāpya yayātis tu svapuraṃ prāpya caiva ha
putraṃ jyeṣṭhaṃ variṣṭhaṃ ca yadum ity abravīd vacaḥ
2 jarā valī ca māṃ tāta palitāni ca paryaguḥ
kāvyasyośanasaḥ śāpān na ca tṛpto 'smi yauvane
3 tvaṃ yado pratipadyasva pāpmānaṃ jarayā saha
yauvanena tvadīyena careyaṃ viṣayān aham
4 pūrṇe varṣasahasre tu punas te yauvanaṃ tv aham
dattvā svaṃ pratipatsyāmi pāpmānaṃ jarayā saha
5 [yadu]
sitaśmaśruśirā dīno jarayā śithilī kṛtaḥ
valī saṃtatagātraś ca durdarśo durbalaḥ kṛśaḥ
6 aśaktaḥ kāryakaraṇe paribhūtaḥ sa yauvanaiḥ
sahopajīvibhiś caiva tāṃ jarāṃ nābhikāmaye
7 [y]
yat tvaṃ me hṛdayāj jāto vayaḥ svaṃ na prayacchasi
tasmād arājyabhāk tāta prajā te vai bhaviṣyati
8 turvaso pratipadyasva pāpmānaṃ jarayā saha
yauvanena careyaṃ vai viṣayāṃs tava putraka
9 pūrṇe varṣasahasre tu punar dāsyāmi yauvanam
svaṃ caiva pratipatsyāmi pāpmānaṃ jarayā saha
10 [tu]
na kāmaye jarāṃ tāta kāmabhoga praṇāśinīm
balarūpānta karaṇīṃ buddhiprāṇavināśinīm
11 [y]
yat tvaṃ me hṛdayāj jāto vayaḥ svaṃ na prayacchasi
tasmāt prajā samucchedaṃ turvaso tava yāsyati
12 saṃkīrṇācāra dharmeṣu pratiloma careṣu ca
piśitāśiṣu cāntyeṣu mūḍha rājā bhaviṣyasi
13 guru dāraprasakteṣu tiryagyonigateṣu ca
paśudharmiṣu pāpeṣu mleccheṣu prabhaviṣyasi
14 [v]
evaṃ sa turvasaṃ śaptvā yayātiḥ sutam ātmanaḥ
śarmiṣṭhāyāḥ sutaṃ druhyum idaṃ vacanam abravīt
15 druhyo tvaṃ pratipadyasva varṇarūpavināśinīm
jarāṃ varṣasahasraṃ me yauvanaṃ svaṃ dadasva ca
16 pūrṇe varṣasahasre tu pratidāsyāmi yauvanam
svaṃ cādāsyāmi bhūyo 'haṃ pāpmānaṃ jarayā saha
17 [dru]
na gajaṃ na rathaṃ nāśvaṃ jīrṇo bhuṅkte na ca striyam
vāg bhaṅgaś cāsya bhavati taj jarāṃ nābhikāmaye
18 [y]
yat tvaṃ me hṛdayāj jāto vayaḥ svaṃ na prayacchasi
tasmād druhyo priyaḥ kāmo na te saṃpatsyate kva cit
19 uḍupa plava saṃtāro yatra nityaṃ bhaviṣyati
arājā bhojaśambdaṃ tvaṃ tatrāvāpsyasi sānvayaḥ
20 ano tvaṃ pratipadyasva pāpmānaṃ jarayā saha
ekaṃ varṣasahasraṃ tu careyaṃ yauvanena te
21 [ānu]
jīrṇaḥ śiśuvad ādatte 'kāle 'nnam aśucir yathā
na juhoti ca kāle 'gniṃ tāṃ jarāṃ nābhikāmaye
22 [y]
yat tvaṃ me hṛdayāj jāto vayaḥ svaṃ na prayacchasi
jarā doṣas tvayokto 'yaṃ tasmāt tvaṃ pratipatsyase
23 prajāś ca yauvanaprāptā vinaśiṣyanty ano tava
agnipraskandana paras tvaṃ cāpy evaṃ bhaviṣyasi
24 puro tvaṃ me priyaḥ putras tvaṃ varīyān bhaviṣyasi
jarā valī ca me tāta palitāni ca paryaguḥ
kāvyasyośanasaḥ śāpān na ca tṛpto 'smi yauvane
25 puro tvaṃ pratipadyasva pāpmānaṃ jarayā saha
kaṃ cit kālaṃ careyaṃ vai viṣayān vayasā tava
26 pūrṇe varṣasahasre tu pratidāsyāmi yauvanam
svaṃ caiva pratipatsyāmi pāpmānaṃ jarayā saha
27 [v]
evam uktaḥ pratyuvāca pūruḥ pitaram añjasā
yathāttha māṃ mahārāja tat kariṣyāmi te vacaḥ
28 pratipatsyāmi te rājan pāpmānaṃ jarayā saha
gṛhāṇa yauvanaṃ mattaś cara kāmān yathepsitān
29 jarayāhaṃ praticchanno vayo rūpadharas tava
yauvanaṃ bhavate dattvā cariṣyāmi yathāttha mām
30 [y]
pūro prīto 'smi te vatsa prītaś cedaṃ dadāmi te
sarvakāmasamṛddhā te prajā rājye bhaviṣyati
SECTION LXXIX
(Sambhava
Parva continued)
"Sukra continued, 'Know, then, O
Devayani, that he that mindeth not the evil speeches of others, conquereth
everything! The wise say that he is a true charioteer who without slackening
holdeth tightly the reins of his horses. He, therefore, is the true man that
subdueth, without indulging in his rising wrath. Know thou, O Devayani, that by
him is everything conquered, who calmly subdueth his rising anger. He is
regarded as a man who by having recourse to forgiveness, shaketh off his rising
anger like a snake casting off its slough He that suppresseth his anger, he
that regardeth not the evil speeches of others, he that becometh not angry,
though there be cause, certainly acquireth the four objects for which we live (viz.,
virtue, profit, desire, and salvation) Between him that performeth without
fatigue sacrifices every month for a hundred years, and him that never feeleth
angry at anything, he that feeleth not wrath is certainly the higher. Boys and
girls, unable to distinguish between right and wrong, quarrel with each other.
The wise never imitate them.' Devayani, on hearing this speech of her father,
said, 'O father, I know, also what the difference is between anger and
forgiveness as regards the power of each. But when a disciple behaveth
disrespectfully, he should never be forgiven by the preceptor if the latter is
really desirous of benefiting the former. Therefore, I do not desire to live
any longer in a country wherep. 175
evil behaviour is at a premium. The wise man desirous of good, should not dwell among those sinfully inclined men who always speak ill of good behaviour and high birth. But there should one live,--indeed, that hath been said to be the best of dwelling places,--where good behaviour and purity of birth are known and respected. The cruel words uttered by Vrishaparvan's daughter burn my heart even as men, desirous of kindling a fire, burn the dry fuel. I do not think anything more miserable for a man in the three worlds than to adore one's enemies blessed with good fortune, himself possessing none. It hath been indeed said by the learned that for such a man even death would be better.'"
Book
1
Chapter 80
1 [v]
pauraveṇātha vayasā yayātir nahuṣātmajaḥ
prītiyukto nṛpaśreṣṭhaś cacāra viṣayān priyān
2 yathākāmaṃ yathotsāhaṃ yathākālaṃ yathāsukham
dharmāviruddhān rājendro yathārhati sa eva hi
3 devān atarpayad yajñaiḥ śrāddhais tadvat pitṝn api
dīnān anugrahair iṣṭaiḥ kāmaiś ca dvijasattamān
4 atithīn annapānaiś ca viśaś ca paripālanaiḥ
ānṛśaṃsyena śūdrāṃś ca dasyūn saṃnigraheṇa ca
5 dharmeṇa ca prajāḥ sarvā yathāvad anurañjayan
yayātiḥ pālayām āsa sākṣād indra ivāparaḥ
6 sa rājā siṃhavikrānto yuvā viṣayagocaraḥ
avirodhena dharmasya cacāra sukham uttamam
7 sa saṃprāpya śubhān kāmāṃs tṛptaḥ khinnaś ca pārthivaḥ
kālaṃ varṣasahasrāntaṃ sasmāra manujādhipaḥ
8 parisaṃkhyāya kālajñaḥ kalāḥ kāṣṭhāś ca vīryavān
pūrṇaṃ matvā tataḥ kālaṃ pūruṃ putram uvāca ha
9 yathākāmaṃ yathotsāhaṃ yathākālam ariṃdama
sevitā viṣayāḥ putra yauvanena mayā tava
10 pūro prīto 'smi bhadraṃ te gṛhāṇedaṃ svayauvanam
rājyaṃ caiva gṛhāṇedaṃ tvaṃ hi me priyakṛt sutaḥ
11 pratipede jarāṃ rājā yayātir nāhuṣas tadā
yauvanaṃ pratipede ca pūruḥ svaṃ punar ātmanaḥ
12 abhiṣektu kāmaṃ nṛpatiṃ pūruṃ putraṃ kanīyasam
brāhmaṇa pramukhā varṇā idaṃ vacanam abruvan
13 kathaṃ śukrasya naptāraṃ deva yānyāḥ sutaṃ prabho
jyeṣṭhaṃ yadum atikramya rājyaṃ pūroḥ pradāsyasi
14 yadur jyeṣṭhas tava suto jātas tam anu turvasuḥ
śarmiṣṭhāyāḥ suto druhyus tato 'nuḥ pūrur eva ca
15 kathaṃ jyeṣṭhān atikramya kanīyān rājyam arhati
etat saṃbodhayāmas tvāṃ dharmaṃ tvam anupālaya
16 [y]
brāhmaṇa pramukhā varṇāḥ sarve śṛṇvantu me vacaḥ
jyeṣṭhaṃ prati yathā rājyaṃ na deyaṃ me kathaṃ cana
17 mama jyeṣṭhena yadunā niyogo nānupālitaḥ
pratikūlaḥ pitur yaś ca na saputraḥ satāṃ mataḥ
18 mātāpitror vacanakṛd dhitaḥ pathyaś ca yaḥ sutaḥ
saputraḥ putravad yaś ca vartate pitṛmātṛṣu
19 yadunāham avajñātas tathā turvasunāpi ca
druhyunā cānunā caiva mayy avajñā kṛtā bhṛśam
20 pūruṇā me kṛtaṃ vākyaṃ mānitaś ca viśeṣataḥ
kanīyān mama dāyādo jarā yena dhṛtā mama
mama kāmaḥ sa ca kṛtaḥ pūruṇā putra rūpiṇā
21 śukreṇa ca varo dattaḥ kāvyenośanasā svayam
putro yas tvānuvarteta sa rājā pṛthivīpatiḥ
bhavato 'nunayāmy evaṃ pūrū rājye 'bhiṣicyatām
22 [prakṛtayah]
yaḥ putro guṇasaṃpanno mātāpitror hitaḥ sadā
sarvam arhati kalyāṇaṃ kanīyān api sa prabho
23 arhaḥ pūrur idaṃ rājyaṃ yaḥ sutaḥ priyakṛt tava
varadānena śukrasya na śakyaṃ vaktum uttaram
24 [v]
paurajānapadais tuṣṭair ity ukto nāhuṣas tadā
abhyaṣiñcat tataḥ pūruṃ rājye sve sutam ātmajam
25 dattvā ca pūrave rājyaṃ vanavāsāya dīkṣitaḥ
purāt sa niryayau rājā brāhmaṇais tāpasaiḥ saha
26 yados tu yādavā jātās turvasor yavanāḥ sutāḥ
druhyor api sutā bhojā anos tu mleccha jātayaḥ
27 pūros tu pauravo vaṃśo yatra jāto 'si pārthiva
idaṃ varṣasahasrāya rājyaṃ kārayituṃ vaśī
SECTION LXXX
(Sambhava
Parva continued)
"Vaisampayana said, 'Then Kavya, the
foremost of Bhrigu's line, became angry himself. And approaching Vrishaparvan
where the latter was seated, began to address him without weighing his words,
'O king,' he said, 'sinful acts do not, like the Earth, bear fruit immediately!
But gradually and secretly do they extirpate their doers. Such fruit visiteth
either in one's own self, one's son, or one's grandson. Sins must bear their
fruit. Like rich food they can never be digested. And because ye slew the
Brahmana Kacha, the grandson of Angiras, who was virtuous, acquainted with the
precepts of religion, and attentive to his duties, while residing in my abode,
even for this act of slaughter--and for the mal-treatment of my daughter too,
know, O Vrishaparvan, I shall leave thee and thy relatives! Indeed, O king, for
this, I can no longer stay with thee! Dost thou, O Asura chief, think
that I am a raving liar? Thou makest light of thy offence without
seeking to correct it!'."Vrishaparvan then said, 'O son of Bhrigu, never have I attributed want of virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in thee. Be kind to me! O Bhargava, if, leaving us, thou really goest hence, we shall then go into the depths of the ocean. Indeed, there is nothing else for us to do.'
"Sukra then replied, 'Ye Asuras, whether ye go into the depths of the ocean or fly away to all directions. I care little. I am unable to bear my daughter's grief. My daughter is ever dear to me. My life dependeth on her. Seek ye to please her. As Vrihaspati ever seeketh the good of Indra, so do I always seek thine by my ascetic merits.'
"Vrishaparvan then said, 'O Bhargava, thou art the absolute master of whatever is possessed by the Asura chiefs in this world-their elephants, kine and horses, and even my humble self!'
"Sukra then answered, 'If it is true, O great Asura, that I am the lord of all the wealth of the Asuras, then go and gratify Devayani.'
p. 176
"Vaisampayana continued, 'when the great Kavya was so addressed by Vrishaparvan, he then went to Devayani and told her all. Devayani, however, quickly replied, 'O Bhargava, if thou art truly the lord of the Asura king himself and of all his wealth, then let the king himself come to me and say so in my presence.' Vrishaparvan then approached Devayani and told her, 'O Devayani of sweet smiles, whatever thou desirest I am willing to give thee, however difficult it may be to grant the same.' Devayani answered, 'I desire Sarmishtha with a thousand maids to wait on me! She must also follow me to where my father may give me away.'
"Vrishaparvan then commanded a maid-servant in attendance on him, saying, 'Go and quickly bring Sarmishtha hither. Let her also accomplish what Devayani wisheth.'
"Vaisampayana continued, 'The maid-servant then repaired to Sarmishtha and told her, 'O amiable Sarmishtha, rise and follow me. Accomplish the good of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the point of leaving his disciples (the Asuras). O sinless one, thou must do what Devayani wisheth.' Sarmishtha replied, 'I shall cheerfully do what Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and Devayani must not leave the Asuras through my fault.'
"Vaisampayana continued, 'Commanded by her father, then, Sarmishtha, accompanied by a thousand maidens, soon came, in a palanquin, out of her father's excellent mansion. And approaching Devayani she said, 'With my thousand maids, I am thy waiting-maid! And I shall follow thee where thy father may give thee away.' Devayani replied, 'I am the daughter of one who chanteth the praises of thy father, and who beggeth and accepteth alms; thou, on the other hand, art the daughter of one who is adored. How canst thou be my waiting-maid?'
"Sarmishtha answered, 'One must by all means contribute to the happiness of one's afflicted relatives. Therefore shall I follow thee wherever thy father may give thee away.'
"Vaisampayana continued, 'When Sarmishtha thus promised to be Devayani's waiting-maid the latter, O king, then spoke unto her father thus, 'O best of all excellent Brahmanas, I am gratified. I shall now enter the Asura capital! I now know that thy science and power of knowledge are not futile!'
"Vaisampayana continued, 'That best of Brahmanas, of great reputation, thus addressed by his daughter, then, entered the Asura capital in the gladness of his heart. And the Danavas worshipped him with great reverence.'"
( My humble salutations to the lotus feet of Srimaan Brahmasree K M Ganguli ji
for the collection)
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