SRI MAHA BHARATAM
The Sacred
Scripture of great Epic Sree
Mahabharatam:
translated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Adiparva
Book
1
Chapter 131
1 [vai]
tato duryodhano rājā sarvās tāḥ prakṛtīḥ śanaiḥ
arthamānapradānābhyāṃ saṃjahāra sahānujaḥ
2 dhṛtarāṣṭra prayuktās tu ke cit kuśalamantriṇaḥ
kathayāṃ cakrire ramyaṃ nagaraṃ vāraṇāvatam
3 ayaṃ samājaḥ sumahān ramaṇīyatamo bhuvi
upasthitaḥ paśupater nagare vāraṇāvate
4 sarvaratnasamākīrṇe puṃsāṃ deśe manorame
ity evaṃ dhṛtarāṣṭrasya vacanāc cakrire kathāḥ
5 kathyamāne tathā ramye nagare vāraṇāvate
gamane pāṇḍuputrāṇāṃ jajñe tatra matir nṛpa
6 yadā tv amanyata nṛpo jātakautūhalā iti
uvācainān atha tadā pāṇḍavān ambikā sutaḥ
7 mameme puruṣā nityaṃ kathayanti punaḥ punaḥ
ramaṇīyataraṃ loke nagaraṃ vāraṇāvatam
8 te tāta yadi manyadhvam utsavaṃ vāraṇāvate
sagaṇāḥ sānuyātrāś ca viharadhvaṃ yathāmarāḥ
9 brāhmaṇebhyaś ca ratnāni gāyanebhyaś ca sarvaśaḥ
prayacchadhvaṃ yathākāmaṃ devā iva suvarcasaḥ
10 kaṃ cit kālaṃ vihṛtyaivam anubhūya parāṃ mudam
idaṃ vai hāstinapuraṃ sukhinaḥ punar eṣyatha
11 dhṛtarāṣṭrasya taṃ kāmam anubuddhvā yudhiṣṭhiraḥ
ātmanaś cāsahāyatvaṃ tatheti pratyuvāca tam
12 tato bhīṣmaṃ mahāprājñaṃ viduraṃ ca mahāmatim
droṇaṃ ca bāhlikaṃ caiva somadattaṃ ca kauravam
13 kṛpam ācārya putraṃ ca gāndhārīṃ ca yaśasvinīm
yudhiṣṭhiraḥ śanair dīnam uvācedaṃ vacas tadā
14 ramaṇīye janākīrṇe nagare vāraṇāvate
sagaṇās tāta vatsyāmo dhṛtarāṣṭrasya śāsanāt
15 prasannamanasaḥ sarve puṇyā vāco vimuñcata
āśīrbhir vardhitān asmān na pāpaṃ prasahiṣyati
16 evam uktās tu te sarve pāṇḍuputreṇa kauravāḥ
prasannavadanā bhūtvā te 'bhyavartanta pāṇḍavān
17 svasty astu vaḥ pathi sadā bhūtebhyaś caiva sarvaśaḥ
mā ca vo 'stv aśubhaṃ kiṃ cit sarvataḥ pāṇḍunandanāḥ
18 tataḥ kṛtasvasty ayanā rājyalābhāya pāṇḍavāḥ
kṛtvā sarvāṇi kāryāṇi prayayur vāraṇāvatam
SECTION CXXXI
(Sambhava
Parva continued)
"Vaisampayana said, 'Desirous of giving
his grandsons a superior education, Bhishma was on the look-out for a teacher
endued with energy and well-skilled in the science of arms. Deciding, O chief
of the Bharatas, that none who was not possessed of great intelligence, none
who was not illustrious or a perfect master of the science of arms, none who
was not of godlike might, should be the instructor of the Kuru (princes), the
son of Ganga, O tiger among men, placed the Pandavas and the Kauravas under the
tuition of Bharadwaja's son, the intelligent Drona skilled in all the Vedas.
Pleased with the reception given him by the great Bhishma, that foremost of all
men skilled in arms, viz., illustrious Drona of world-wide fame, accepted the
princes as his pupils. And Drona taught them the science of arms in all its
branches. And, O monarch, both the Kauravas andp. 273
the Pandavas endued with immeasurable strength, in a short time became proficient in the use of all kinds of arms.'
"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he acquire his arms? How and why came he unto the Kurus? Whose son also was he endued with such energy? Again, how was his son Aswatthaman, the foremost of all skilled in arms born? I wish to hear all this! Please recite them in detail.'
"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage named Bharadwaja, ceaselessly observing the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice he went along with many great Rishis to the Ganga to perform his ablutions. Arrived at the bank of the stream, he saw Ghritachi herself, that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous languor of attitude, the damsel rose from the water after her ablutions were over. And as she was gently treading on the bank, her attire which was loose became disordered. Seeing her attire disordered, the sage was smitten with burning desire. The next moment his vital fluid came out, in consequence of the violence of his emotion. The Rishi immediately held it in a vessel called a drona. Then, O king, Drona sprang from the fluid thus preserved in that vessel by the wise Bharadwaja. And the child thus born studied all the Vedas and their branches. Before now Bharadwaja of great prowess and the foremost of those possessing a knowledge of arms, had communicated to the illustrious Agnivesa, a knowledge of the weapon called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa) sprung from fire now communicated the knowledge of that great weapon to Drona the son of his preceptor.
"There was a king named Prishata who was a great friend of Bharadwaja. About this time Prishata had a son born unto him, named Drupada. And that bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day to come to the hermitage of Bharadwaja to play with Drona and study in his company. O monarch, when Prishata was dead, this Drupada of mighty arms became the king of the northern Panchalas. About this time the illustrious Bharadwaja also ascended to heaven. Drona continuing to reside in his father's hermitage devoted himself to ascetic austerities. Having become well-versed in the Vedas and their branches and having burnt also all his sins by asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring married Kripi, the daughter of Saradwat. And this woman, ever engaged in virtuous acts and the Agnihotra, and the austerest of penances, obtained a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible being in the skies said, 'The voice of this child hath, like the neighing of a horse, been audible all around. The child shall, therefore, be known by
p. 274
the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. Continuing to reside in that hermitage he devoted himself to the study of the science of arms.
"O king, it was about this time that Drona heard that the illustrious Brahmana Jamadagnya, that slayer of foes, that foremost one among all wielders of weapons, versed in all kinds of knowledge, had expressed a desire of giving away all his wealth to Brahmanas. Having heard of Rama's knowledge of arms and of his celestial weapons also, Drona set his heart upon them as also upon the knowledge of morality that Rama possessed. Then Drona of mighty arms, endued with high ascetic virtues, accompanied by disciples who were all devoted to vows ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja possessed of high ascetic merit, beheld the son of Bhrigu, the exterminator of all foes, endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race Drona, giving him his name, told him of his birth in the line of Angiras. And touching the ground with his head, he worshipped Rama's feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, 'Know me to have sprung from Bharadwaja, but not in any woman's womb! I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth.'
"On hearing him, that illustrious grinder of the Kshatriya race replied, Thou art welcome, O best of regenerate ones! Tell me what thou desirest. Thus addressed by Rama, the son of Bharadwaja replied unto that foremost of all smiters, desirous of giving away the whole of his wealth, 'O thou of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou of ascetic wealth, returned Rama, 'My gold and whatever other wealth I had, have all been given away unto Brahmanas! This earth also, to the verge of the sea, decked with towns and cities, as with a garland of flowers, I have given unto Kasyapa. I have now my body only and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'
"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recalling them.'
"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto Drona,--indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded that best of Brahmanas then, glad at heart, set out, for (the city of) his friend Drupada.'"
Book
1
Chapter 132
1 [vai]
evam ukteṣu rājñā tu pāṇḍaveṣu mahātmasu
duryodhanaḥ paraṃ harṣam ājagāma durātmavān
2 sa purocanam ekāntam ānīya bharatarṣabha
gṛhītvā dakṣiṇe pāṇau sacivaṃ vākyam abravīt
3 mameyaṃ vasusaṃpūrṇā purocana vasuṃdharā
yatheyaṃ mama tadvat te sa tāṃ rakṣitum arhasi
4 na hi me kaś cid anyo 'sti vaiśvāsikataras tvayā
sahāyo yena saṃdhāya mantrayeyaṃ yathā tvayā
5 saṃrakṣa tāta mantraṃ ca sapatnāṃś ca mamoddhara
nipuṇenābhyupāyena yad bravīmi tathā kuru
6 pāṇḍavā dhṛtarāṣṭreṇa preṣitā vāraṇāvatam
utsave vihariṣyanti dhṛtarāṣṭrasya śāsanāt
7 sa tvaṃ rāsabha yuktena syandanenāśu gāminā
vāraṇāvatam adyaiva yathā yāsi tathā kuru
8 tatra gatvā catuḥśālaṃ gṛhaṃ paramasaṃvṛtam
āyudhāgāram āśritya kārayethā mahādhanam
9 śaṇasarjarasādīni yāni dravyāṇi kāni cit
āgneyāny uta santīha tāni sarvāṇi dāpaya
10 sarpiṣā ca satailena lākṣayā cāpy analpayā
mṛttikāṃ miśrayitvā tvaṃ lepaṃ kuḍyeṣu dāpayeḥ
11 śaṇān vaṃśaṃ ghṛtaṃ dāru yantrāṇi vividhāni ca
tasmin veśmani sarvāṇi nikṣipethāḥ samantataḥ
12 yathā ca tvaṃ na śaṅkeran parīkṣanto 'pi pāṇḍavāḥ
āgneyam iti tat kāryam iti cānye ca mānavāḥ
13 veśmany evaṃ kṛte tatra kṛtvā tān paramārcitān
vāsayeḥ pāṇḍaveyāṃś ca kuntīṃ ca sasuhṛjjanām
14 tatrāsanāni mukhyāni yānāni śayanāni ca
vidhātavyāni pāṇḍūnāṃ yathā tuṣyeta me pitā
15 yathā rameran viśrabdhā nagare vāraṇāvate
tathā sarvaṃ vidhātavyaṃ yāvat kālasya paryayaḥ
16 jñātvā tu tān suviśvastāñ śayānān akutobhayān
agnis tatas tvayā deyo dvāratas tasya veśmanaḥ
17 dagdhān evaṃ svake gehe dagdhā iti tato janāḥ
jñātayo vā vadiṣyanti pāṇḍavārthāya karhi cit
18 tat tatheti pratijñāya kauravāya purocanaḥ
prāyād rāsabha yuktena nagaraṃ vāraṇāvatam
19 sa gatvā tvarito rājan duryodhana mate sthitaḥ
yathoktaṃ rājaputreṇa sarvaṃ cakre purocanaḥ
SECTION CXXXII
(Sambhava
Parva continued)
"Vaisampayana said, 'Then, O king, the
mighty son of Bharadyaja presented himself before Drupada, and addressing that
monarch, said, 'Know me for thy friend.' Thus addressed by his friend, the son
of Bharadwaja, with a joyous heart, the lord of the Panchalas was ill-able to
bear that speech. The king, intoxicated with the pride of wealth, contracted
his brows in wrath, and with reddened eyes spake these words unto Drona, 'O
Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest
unto me, all on a sudden, that thou art my friend! O thou of dull apprehension,
great kings can never be friends with such luckless and indigent wights as
thou! It is true there had been friendship between thee and me before, for we
were then both equally circumstanced. But Time that impaireth everything in its
course, impaireth friendship also. In this world, friendship never endureth for
ever in any heart. Time weareth it off and anger destroyeth it too. Do not
stick, therefore, to that worn-off friendship. Think not of it any longer. The
friendship I had with thee, O first of Brahmanas, was for a particular purpose.
Friendship can never subsist between a poor man and a rich man, between a man
of letters and an unlettered mind, between a hero and a coward. Why dost thou
desire the continuance of our former friendship? There may be friendship or
hostility between persons equally situated as to wealth or might. The indigent
and the affluent can neither be friends nor quarrel with each other. One of
impure birth can never be a friend to one of pure birth; one who is not a
car-warrior can never be a friend to one who is so; and one who is not a king
never have a king for his friend. Therefore, why dost thou desire the
continuance of our former friendship?'"Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital Drona bent his steps towards the capital of the Kurus, named after the elephant.'"
Book
1
Chapter 133
1 [vai]
pāṇḍavās tu rathān yuktvā sadaśvair anilopamaiḥ
ārohamāṇā bhīṣmasya pādau jagṛhur ārtavat
2 rājñaś ca dhṛtarāṣṭrasya droṇasya ca mahātmanaḥ
anyeṣāṃ caiva vṛddhānāṃ vidurasya kṛpasya ca
3 evaṃ sarvān kurūn vṛddhān abhivādya yatavratāḥ
samāliṅgya samānāṃś ca balaiś cāpy abhivāditāḥ
4 sarvā mātṝs tathāpṛṣṭvā kṛtvā caiva pradakṣiṇam
sarvāḥ prakṛtayaś caiva prayayur vāraṇā vatam
5 viduraś ca mahāprājñas tathānye kurupuṃgavāḥ
paurāś ca puruṣavyāghrān anvayuḥ śokakarśitāḥ
6 tatra kec cid bruvanti sma brāhmaṇā nirbhayās tadā
śocamānāḥ pāṇḍuputrān atīva bharatarṣabha
7 viṣamaṃ paśyate rājā sarvathā tamasāvṛtaḥ
dhṛtarāṣṭraḥ sudurbuddhir na ca dharmaṃ prapaśyati
8 na hi pāpam apāpātmā rocayiṣyati pāṇḍavaḥ
bhīmo vā balināṃ śreṣṭhaḥ kaunteyo vā dhanaṃjayaḥ
kuta eva mahāprājñau mādrīputrau kariṣyataḥ
9 tad rājyaṃ pitṛtaḥ prāptaṃ dhṛtarāṣṭro na mṛṣyate
adharmam akhilaṃ kiṃ nu bhīṣmo 'yam anumanyate
vivāsyamānān asthāne kauneyān bharatarṣabhān
10 piteva hi nṛpo 'smākam abhūc chāṃtanavaḥ purā
vicitravīryo rājarṣiḥ pāṇḍuś ca kurunandanaḥ
11 sa tasmin puruṣavyāghre diṣṭa bhāvaṃ gate sati
rājaputrān imān bālān dhṛtarāṣṭro na mṛṣyate
12 vayam etad amṛṣyantaḥ sarva eva purottamāt
gṛhān vihāya gacchāmo yatra yāti yuthiṣṭhiraḥ
13 tāṃs tathā vādinaḥ paurān duḥkhitān duḥkhakarśitaḥ
uvāca paramaprīto dharmarājo yudhiṣṭhiraḥ
14 pitā mānyo guruḥ śreṣṭho yad āha pṛthivīpatiḥ
aśaṅkamānais tat kāryam asmābhir iti no vratam
15 bhavantaḥ suhṛdo 'smākam asmān kṛtvā pradakṣiṇam
āśīrbhir abhinandyāsmān nivartadhvaṃ yathā gṛham
16 yadā tu kāryam asmākaṃ bhavadbhir upapatsyate
tadā kariṣyatha mama priyāṇi ca hitāni ca
17 te tatheti pratijñāya kṛtvā caitān pradakṣiṇam
āśīrbhir abhinandyaināñ jagmur nagaram eva hi
18 paureṣu tu nivṛtteṣu viduraḥ sarvadharmavit
bodhayan pāṇḍavaśreṣṭham idaṃ vacanam abravīt
prājñaḥ prājñaṃ pralāpajñaḥ samyag dharmārthadarśivān
19 vijñāyedaṃ tathā kuryād āpadaṃ nistared yathā
alohaṃ niśitaṃ śastraṃ śarīraparikartanam
yo vetti na tam āghnanti pratighātavidaṃ dviṣaḥ
20 kakṣaghnaḥ śiśiraghnaś ca mahākakṣe bilaukasaḥ
na dahed iti cātmānaṃ yo rakṣati sa jīvati
21 nācakṣur vetti panthānaṃ nācakṣur vindate diśaḥ
22 nādhṛtir bhūtim āpnoti budhyasvaivaṃ prabodhitaḥ
anāptair dattam ādatte naraḥ śastram alohajam
śvāvic charaṇam āsādya pramucyeta hutāśanāt
23 caran mārgān vijānāti nakṣatrair vindate diśaḥ
ātmanā cātmanaḥ pañca pīḍayan nānupīḍyate
24 anuśiṣṭvānugatvā ca kṛtvā caināṃ pradakṣiṇam
pāṇḍavān abhyanujñāya viduraḥ prayayau gṛhān
25 nivṛtte vidure caiva bhīṣme paurajane gṛhān
ajātaśatrum āmantrya kuntī vacanam abravīt
26 kṣattā yad abravīd vākyaṃ janamadhye 'bruvann iva
tvayā ca tat tathety ukto jānīmo na ca tad vayam
27 yadi tac chakyam asmābhiḥ śrotuṃ na ca sadoṣavat
śrotum icchāmi tat sarvaṃ saṃvādaṃ tava tasya ca
28 [y]
viṣād agneś ca boddhavyam iti māṃ viduro 'bravīt
panthāś ca vo nāviditaḥ kaś cit syād iti cābravīt
29 jitendriyaś ca vasudhāṃ prāpsyasīti ca mābravīt
vijñātam iti tat sarvam ity ukto viduro mayā
30 [vai]
aṣṭame 'hani rohiṇyāṃ prayātāḥ phalgunasya te
vāraṇāvatam āsādya dadṛśur nāgaraṃ janam
SECTION CXXXIII
(Sambhava
Parva continued)
"Vaisampayana said, 'Arrived at
Hastinapura, that best of Brahmanas, the son of Bharadwaja, continued to live
privately in the house of Gautama (Kripa). His mighty son (Aswatthaman) at
intervals of Kripa's teaching, used to give the sons of Kunti lessons in the
use of arms. But as yet none knew of Aswatthaman's prowess.p. 276
"Drona had thus lived privately for some time in the house of Kripa when one day the heroic princes, all in a company, came out of Hastinapura. And coming out of the city, they began to play with a ball and roam about in gladness of heart. And it so happened that the ball with which they had been playing fell into a well. And thereupon the princes strove their best to recover it from the well. But all the efforts the princes made to recover it proved futile. They then began to eye one another bashfully, and not knowing how to recover it, their anxiety became great. Just at this time they beheld a Brahmana near enough unto them, of darkish hue, decrepit and lean, sanctified by the performance of the Agnihotra and who had finished his daily rites of worship. And beholding that illustrious Brahmana, the princes who had despaired of success surrounded him immediately. Drona (for that Brahmana was no other), seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them said, 'Shame on your Kshatriya might, and shame also on your skill in arms! You have been born in the race of Bharata! How is it that ye cannot recover the ball (from the bottom of this well)? If ye promise me a dinner today, I will, with these blades of grass, bring up not only the ball ye have lost but this ring also that I now throw down!' Thus saying, Drona that oppressor of foes, taking off his ring, threw it down into the dry well. Then Yudhishthira, the son of Kunti, addressing Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with Kripa's permission, obtain of us that which would last thee for life!' Thus addressed, Drona with smiles replied unto the Bharata princes, saying, 'This handful of long grass I would invest, by my mantras, with the virtue of weapons. Behold these blades possess virtues that other weapons, have not! I will, with one of these blades, pierce the ball, and then pierce that blade with another, and that another with a third, and thus shall I, by a chain, bring up the ball.'
"Vaisampayana continued, 'Then Drona did exactly what he had said. And the princes were all amazed and their eyes expanded with delight. And regarding what they had witnessed to be very extraordinary, they said, O learned Brahmana, do thou bring up the ring also without loss of time.'
"Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought it up at once. And taking the ring thus brought up from the well still pierced with his arrow, he coolly gave it to the astonished princes. Then the latter, seeing the ring thus recovered, said, 'We bow to thee, O Brahmana! None else owneth such skill. We long to know who thou art and whose son. What also can we do for thee?'
"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair unto Bhishma and describe to him my likeness and skill. The mighty one will recognize me.' The princes then saying, 'So be it,' repaired unto Bhishma and telling him of the purport of that Brahmana's speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhishma at once understood that the Brahmana was none else than
p. 277
[paragraph continues] Drona, and thinking that he would make the best preceptor for the princes, went in person unto him and welcoming him respectfully, brought him over to the place. Then Bhishma, that foremost of all wielders of arms, adroitly asked him the cause of his arrival at Hastinapura. Asked by him, Drona represented everything as it had happened, saying, 'O sir, in times past I went to the great Rishi Agnivesa for obtaining from him his weapons, desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the humble guise of a Brahmacharin, with matted locks on my head. At that time, actuated by the same motives, the prince of Panchala, the mighty Yajnasena, also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many, many years. O thou of Kuru's race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, always speaking and doing what was agreeable to me. For gratifying me, O Bhishma, he used to tell me, 'O Drona, I am the favourite child of my illustrious father. When the king installeth me as monarch of the Panchalas, the kingdom shall be thine. O friend, this, indeed, is my solemn promise. My dominion, wealth and happiness, shall all be dependent on thee.' At last the time came for his departure. Having finished his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remembered his words ever afterwards.
"Some time after, in obedience to the injunctions of my father and tempted also by the desire of offspring, I married Kripi of short hair, who gifted with great intelligence, had observed many rigid vows, and was ever engaged in the Agnihotra and other sacrifices and rigid austerities. Gautami, in time, gave birth to a son named Aswatthaman of great prowess and equal in splendour unto the Sun himself. Indeed, I was pleased on having obtained Aswatthaman as much as my father had been on obtaining me.
"And it so happened that one day the child Aswatthaman observing some rich men's sons drink milk, began to cry. At this I was so beside myself that I lost all knowledge of the point of the compass. Instead of asking him who had only a few kine (so that if he gave me one, he would no longer be able to perform his sacrifices and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had many, and for that I wandered from country to country. But my wanderings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of my son's playmates gave him water mixed with powdered rice. Drinking this, the poor boy, was deceived into the belief that he had taken milk, and began to dance in joy, saying, 'O, I have taken milk. I have taken milk!' Beholding him dance with joy amid these playmates smiling at his simplicity, I was exceedingly touched. Hearing also the derisive speeches of busy-bodies who said, 'Fie upon the indigent Drona, who strives not to earn wealth, whose son drinking water mixed with powdered rice mistaketh it for milk and danceth with joy, saying,
p. 278
[paragraph continues] 'I have taken milk,--I have taken milk!'--I was quite beside myself. Reproaching myself much, I at last resolved that even if I should have to live cast off and censured by Brahmanas, I would not yet, from desire of wealth, be anybody's servant, which is ever hateful. Thus resolved, O Bhishma, I went, for former friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been installed in the sovereignty (of the Somakas), I regarded myself as blessed beyond compare. Joyfully I went unto that dear friend of mine seated on the throne, remembering my former friendship with him and also his own words to me. And, O illustrious one, approaching Drupada, I said, 'O tiger among men, know me for thy friend!'--Saying this, I approached him confidently as a friend should. But Drupada, laughing in derision cast me off as if I were a vulgar fellow. Addressing me he said, 'Thy intelligence scarcely seemeth to be of a high order inasmuch as approaching me suddenly, thou sayest thou art my friend! Time that impaireth everything, impaireth friendship also. My former friendship with thee was for a particular purpose. One of impure birth can never be a friend of one who is of pure birth. One who is not a car-warrior can never be a friend of one who is such. Friendship can only subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for ever in my heart. Time impaireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-off friendship between us. Think not of it any longer. The friendship I had with thee, O best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou, therefore, desire, the revival of our former friendship? O thou of simple understanding, great kings can never have friendship with such indigent and luckless wight as thou? One who is not a king can never have a king for his friend. I do not remember ever having promised thee my kingdom. But, O Brahmana, I can now give thee food and shelter for one night.'--Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled with wrath, I have come to the Kurus, desirous of obtaining intelligent and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell me what I am to do.'
"Vaisampayana continued, 'Thus addressed by the son of Bharadwaja, Bhishma said unto him, 'String thy bow, O Brahmana, and make the Kuru princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad heart to thy fill every comfort in their abode. Thou art the absolute lord, O Brahmana, of what ever wealth the Kurus have and of their sovereignty and kingdom! The Kurus are thine (from this day). Think that as already accomplished which may be in thy heart. Thou art, O Brahmana, obtained by us as the fruit of our great good luck. Indeed, the favour thou hast conferred upon me by thy arrival is great.'
Book
1
Chapter 134
1 [vai]
tataḥ sarvāḥ prakṛtayo nagarād vāraṇāvatāt
sarvamaṅgala saṃyuktā yathāśāstram atandritāḥ
2 śrutvāgatān pāṇḍuputrān nānā yānaiḥ sahasraśaḥ
abhijagmur naraśreṣṭhāñ śrutvaiva parayā mudā
3 te samāsādya kaunteyān vāraṇāvatakā janāḥ
kṛtvā jayāśiṣaḥ sarve parivāryopatasthire
4 tair vṛtaḥ puruṣavyāghro dharmarājo yudhiṣṭhiraḥ
vibabhau devasaṃkāśo vajrapāṇir ivāmaraiḥ
5 satkṛtās te tu pauraiś ca paurān satkṛtya cānaghāḥ
alaṃkṛtaṃ janākīrṇaṃ viviśur vāraṇāvatam
6 te praviśya puraṃ vīrās tūrṇaṃ jagmur atho gṛhān
brāhmaṇānāṃ mahīpāla ratānāṃ sveṣu karmasu
7 nagarādhikṛtānāṃ ca gṛhāṇi rathināṃ tathā
upatasthur naraśreṣṭhā vaiśyaśūdra gṛhān api
8 arcitāś ca naraiḥ pauraiḥ pāṇḍavā bharatarṣabhāḥ
jagmur āvasathaṃ paścāt purocana puraskṛtāḥ
9 tebhyo bhakṣyānnapānāni śayanāni śubhāni ca
āsanāni ca mukhyāni pradadau sa purocanaḥ
10 tatra te satkṛtās tena sumahārha paricchadāḥ
upāsyamānāḥ puruṣair ūṣuḥ puranivāsibhiḥ
11 daśarātroṣitānāṃ tu tatra teṣāṃ purocanaḥ
nivedayām āsa gṛhaṃ śivākhyam aśivaṃ tadā
12 tatra te puruṣavyāghrā viviśuḥ saparicchadāḥ
purocanasya vacanāt kailāsam iva guhyakāḥ
13 tat tv agāram abhiprekṣya sarvadharmaviśāradaḥ
uvācāgneyam ity evaṃ bhīmasenaṃ yudhiṣṭhiraḥ
jighran somya vasā gandhaṃ sarpir jatu vimiśritam
14 kṛtaṃ hi vyaktam āgneyam idaṃ veśma paraṃtapa
śaṇasarjarasaṃ vyaktam ānītaṃ gṛhakarmaṇi
muñja balvaja vaṃśādi dravyaṃ sarvaṃ ghṛtokṣitam
15 śilpibhiḥ sukṛtaṃ hy āptair vinītair veśma karmaṇi
viśvastaṃ mām ayaṃ pāpo dagdhakāmaḥ purocanaḥ
16 imāṃ tu tāṃ mahābuddhir viduro dṛṣṭavāṃs tadā
imāṃ tu tāṃ mahābuddhir viduro dṛṣṭavān purā
17 te vayaṃ bodhitās tena buddhavanto 'śivaṃ gṛham
ācāryaiḥ sukṛtaṃ gūḍhair duryodhana vaśānugaiḥ
18 [bhm]
yad idaṃ gṛham āgneyaṃ vihitaṃ manyate bhavān
tatraiva sādhu gacchāmo yatra pūrvoṣitā vayam
19 [y]
iha yat tair nirākārair vastavyam iti rocaye
naṣṭair iva vicinvadbhir gatim iṣṭāṃ dhruvām itaḥ
20 yadi vindeta cākāram asmākaṃ hi purocanaḥ
śīghrakārī tato bhūtvā prasahyāpi daheta naḥ
21 nāyaṃ bibhety upakrośād adharmād vā purocanaḥ
tathā hi vartate mandaḥ suyodhana mate sthitaḥ
22 api ceha pradagdheṣu bhīṣmo 'smāsu pitāmahaḥ
kopaṃ kuryāt kimarthaṃ vā kauravān kopayeta saḥ
dharma ity eva kupyeta tathānye kurupuṃgavāḥ
23 vayaṃ tu yadi dāhasya bibhyataḥ pradravema hi
spaśair no ghātayet sārvān rājyalubdhaḥ suyodhanaḥ
24 apadasthān pade tiṣṭhann apakṣān pakṣasaṃsthitaḥ
hīnakośān mahākośaḥ prayogair ghātayed dhruvam
25 tad asmābhir imaṃ pāpaṃ taṃ ca pāpaṃ suyodhanam
vañcayadbhir nivastavyaṃ channavāsaṃ kva cit kva cit
26 te vayaṃ mṛgayā śīlāś carāma vasudhām imām
tathā no viditā mārgā bhaviṣyanti palāyatām
27 bhaumaṃ ca bilam adyaiva karavāma susaṃvṛtam
gūḍhocchvasān na nas tatra hutāśaḥ saṃpradhakṣyati
28 vasato 'tra yathā cāsmān na budhyeta purocanaḥ
pauro vāpi janaḥ kaś cit tathā kāryam atandritaiḥ
SECTION CXXXIV
(Sambhava
Parva continued)
"Vaisampayana said, 'Thus worshipped by
Bhishma, Drona, that first of men, endued with great energy, took up his
quarters in the abode of the Kurus and continued to live there, receiving their
adorations. After he had rested a while, Bhishma, taking with him his
grandsons, the Kaurava princes, gave them unto him as pupils, making at the
same time many valuable presents. And the mighty one (Bhishma) also joyfully
gave unto the son of Bharadwaja a house that was tidy and neat and well-filled
with paddy and every kind of wealth. And that first of archers, Drona,
thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and
Dhritarashtra, as his pupils. And having accepted them all as his pupils, one
day Drona called them apart and making them touch his feet, said to them with a
swelling heart, 'I have in my heart a particular purpose. Promise me truly, ye
sinless ones, that when ye have become skilled in arms, ye will accomplish it.'"Vaisampayana continued, 'Hearing these words, the Kuru princes remained silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeatedly, shedding tears of joy all the while. Then Drona endued with great prowess taught the sons of Pandu (the use of) many weapons both celestial and human. And, O bull of the Bharata race, many other princes also flocked to that best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas, and princes from various lands, and the (adopted) son of Radha of the Suta caste, (Karna), all became pupils of Drona. But of them all, the Suta child Karna, from jealousy, frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas. Arjuna, however, from devotion to the science of arms, always stayed by the side of his preceptor, and in skill, strength of arms, and perseverance, excelled all (his class-fellows). Indeed, although the instruction the preceptor gave, was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow-pupils. And Drona was convinced that none of his pupils would (at any time) be able to be equal to that son of Indra.
"Thus Drona continued giving lessons to the princes in the science of weapons. And while he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in order that much time may be spent in filling them, he gave unto his own son Aswatthaman a broad-mouthed vessel, so that, filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of this, and thereupon filling his narrow-mouthed vessel with water by means of the Varuna
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weapon he used to come unto his preceptor at the same time with his preceptor's son. And accordingly the intelligent son of Pritha, that foremost of all men possessing a knowledge of weapons, had no inferiority to his preceptor's son in respect of excellence. Arjuna's devotion to the service of his preceptor as also to arms was very great and he soon became the favourite of his preceptor. And Drona, beholding his pupil's devotion to arms, summoned the cook, and told him in secret, 'Never give Arjuna his food in the dark, nor tell him that I have told thee this.' A few days after, however, when Arjuna was taking his food, a wind arose, and thereupon the lamp that had been burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit, going to his mouth. His attention being thus called to the force of habit, the strong-armed son of Pandu set his heart upon practising with his bow in the night. And, O Bharata, Drona, hearing the twang of his bowstring in the night, came to him, and clasping him, said, 'Truly do I tell thee that I shall do that unto thee by which there shall not be an archer equal to thee in this world.'
"Vaisampayana continued, 'Thereafter Drona began to teach Arjuna the art of fighting on horse-back, on the back of elephants, on car, and on the ground. And the mighty Drona also instructed Arjuna in fighting with the mace, the sword, the lance, the spear, and the dart. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arms, flocked to Drona by thousands. Amongst those that came there, O monarch, was a prince named Ekalavya, who was the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada who might (in time) excel all his high-born pupils. But, O oppressor of all enemies, the Nishada prince, touching Drona's feet with bent head, wended his way into the forest, and there he made a clay-image of Drona, and began to worship it respectfully, as if it was his real preceptor, and practised weapons before it with the most rigid regularity. In consequence of his exceptional reverence for his preceptor and his devotion to his purpose, all the three processes of fixing arrows on the bowstring, aiming, and letting off became very easy for him.
"And one day, O grinder of foes, the Kuru and the Pandava princes, with Drona's leave, set out in their cars on a hunting excursion. A servant, O king, followed the party at leisure, with the usual implements and a dog. Having come to the woods, they wandered about, intent on the purpose they had in view. Meanwhile, the dog also, in wandering alone in the woods, came upon the Nishada prince (Ekalavya). And beholding the Nishada of dark hue, of body besmeared with filth, dressed in black and bearing matted locks on head, the dog began to bark aloud.
"Thereupon the Nishada prince, desirous of exhibiting his lightness of
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hand, sent seven arrows into its mouth (before it could shut it). The dog, thus pierced with seven arrows, came back to the Pandavas. Those heroes, who beheld that sight, were filled with wonder, and, ashamed of their own skill, began to praise the lightness of hand and precision of aim by auricular precision (exhibited by the unknown archer). And they thereupon began to seek in those woods for the unknown dweller therein that had shown such skill. And, O king, the Pandavas soon found out the object of their search ceaselessly discharging arrows from the bow. And beholding that man of grim visage, who was totally a stranger to them, they asked, 'Who art thou and whose son?' Thus questioned, the man replied, 'Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas. Know me also for a pupil of Drona, labouring for the mastery of the art of arms.'
"Vaisampayana continued, 'The Pandavas then, having made themselves acquainted with everything connected with him, returned (to the city), and going unto Drona, told him of that wonderful feat of archery which they had witnessed in the woods. Arjuna, in particular, thinking all the while, O king, Ekalavya, saw Drona in private and relying upon his preceptor's affection for him, said, 'Thou hadst lovingly told me, clasping me, to thy bosom, that no pupil of thine should be equal to me. Why then is there a pupil of thine, the mighty son of the Nishada king, superior to me?"
'Vaisampayana continued, 'On hearing these words, Drona reflected for a moment, and resolving upon the course of action he should follow, took Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya with body besmeared with filth, matted locks (on head), clad in rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, he went a few steps forward, and touched his feet and prostrated himself on the ground. And the son of the Nishada king worshipping Drona, duly represented himself as his pupil, and clasping his hands in reverence stood before him (awaiting his commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero, thou art really my pupil, give me then my fees.' On hearing these words, Ekalavya was very much gratified, and said in reply, 'O illustrious preceptor, what shall I give? Command me; for there is nothing, O foremost of all persons conversant with the Vedas, that I may not give unto my preceptor.' Drona answered, 'O Ekalavya, if thou art really intent on making me a gift, I should like then to have the thumb of thy right hand.'
"Vaisampayana continued, 'Hearing these cruel words of Drona, who had asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth and desirous also of keeping his promise, with a cheerful face and an unafflicted heart cut off without ado his thumb, and gave it unto Drona. After this, when the Nishada prince began once more to shoot with the help of his remaining fingers, he found, O king, that he had lost his former lightness of hand. And at this Arjuna became happy, the fever (of jealousy) having left him.
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"Two of Drona's pupils became very much accomplished in the use of mace. These were Druvodhana and Bhima, who were, however, always jealous of each other. Aswatthaman excelled everyone (in the mysteries of the science of arms). The twins (Nakula and Sahadeva) excelled everybody in handling the sword. Yudhishthira surpassed everybody as a car-warrior; but Arjuna, however, outdistanced everyone in every respect--in intelligence, resourcefulness, strength and perseverance. Accomplished in all weapons, Arjuna became the foremost of even the foremost of car-warriors; and his fame spread all over the earth to the verge of the sea. And although the instruction was the same, the mighty Arjuna excelled all (the princes in lightness of hand). Indeed, in weapons as in devotion to his preceptor, he became the foremost of them all. And amongst all the princes, Arjuna alone became an Atiratha (a car-warrior capable of fighting at one time with sixty thousand foes). And the wicked sons of Dhritarashtra, beholding Bhimasena endued with great strength and Arjuna accomplished in all arms, became very jealous of them.
"O bull among men, one day Drona desirous of testing the comparative excellence of all his pupils in the use of arms, collected them all together after their education had been completed. And before assembling them together, he had caused an artificial bird, as the would be aim, to be placed on the top of a neighbouring tree. And when they were all together, Drona said unto them, 'Take up your bows quickly and stand here aiming at that bird on the tree, with arrows fixed on your bowstrings; shoot and cut off the bird's head, as soon as I give the order. I shall give each of you a turn, one by one, my children.'
"Vaisampayana continued, 'Then Drona, that foremost of all Angira's sons first addressed Yudhishthira saying, 'O irrepressible one, aim with thy arrow and shoot as soon as I give the order. Yudhishthira took up the bow first, as desired, O king, by his preceptor, and stood aiming at the bird. But, O bull of Bharata's race, Drona in an instant, addressing the Kuru prince standing with bow in hand, said, 'Behold, O prince, that bird on top of the tree.' Yudhishthira replied unto his preceptor, saying, 'I do.' But the next instant Drona again asked him, 'What dost thou see now, O prince? Seest thou the tree, myself or thy brothers?' Yudhishthira answered, 'I see the tree, myself, my brothers, and the bird.' Drona repeated his question, but was answered as often in the same words. Drona then, vexed with Yudhishthira, reproachingly said, 'Stand thou apart. It is not for thee to strike the aim.' Then Drona repeated the experiment with Duryodhana and the other sons of Dhritarashtra, one after another, as also with his other pupils, Bhima and the rest, including the princes that had come unto him from other lands. But the answer in every case was the same as Yudhishthira's viz., 'We behold the tree, thyself, our fellow-pupils, and the bird.' And reproached by their preceptor, they were all ordered, one after another, to stand apart.'"
Book
1
Chapter 135
1 [vai]
vidurasya suhṛt kaś cit khanakaḥ kuśalaḥ kva cit
vivikte pāṇḍavān rājann idaṃ vacanam abravīt
2 prahito vidureṇāsmi khanakaḥ kuśalo bhṛśam
pāṇḍavānāṃ priyaṃ kāryam iti kiṃ karavāṇi vaḥ
3 pracchannaṃ vidureṇoktaḥ śreyas tvam iha pāṇḍavān
pratipādaya viśvāsād iti kiṃ karavāṇi vaḥ
4 kṛṣṇapakṣe caturdaśyāṃ rātrāv asya purocanaḥ
bhavanasya tava dvāri pradāsyati hutāśanam
5 mātrā saha pradagdhavyāḥ pāṇḍavāḥ puruṣarṣabhāḥ
iti vyavasitaṃ pārtha dhārtarāṣṭrasya me śrutam
6 kiṃ cic ca vidureṇokto mleccha vācāsi pāṇḍava
tvayā ca tat tathety uktam etad viśvāsakāraṇam
7 uvāca taṃ satyadhṛtiḥ kuntīputro yudhiṣṭhiraḥ
abhijānāmi saumya tvāṃ suhṛdaṃ vidurasya vai
8 śucim āptaṃ priyaṃ caiva sadā ca dṛḍhabhaktikam
na vidyate kaveḥ kiṃ cid abhijñānaprayojanam
9 yathā naḥ sa tathā nas tvaṃ nirviśeṣā vayaṃ tvayi
bhavataḥ sma yathā tasya pālayāsmān yathā kaviḥ
10 idaṃ śaraṇam āgneyaṃ madartham iti me matiḥ
purocanena vihitaṃ dhārtarāṣṭrasya śāsanāt
11 sa pāpaḥ kośavāṃś caiva sasahāyaś ca durmatiḥ
asmān api ca duṣṭātmā nityakālaṃ prabādhate
12 sa bhavān mokṣayatv asmān yatnenāsmād dhutāśanāt
asmāsv iha hi dagdheṣu sakāmaḥ syāt suyodhanaḥ
13 samṛddham āyudhāgāram idaṃ tasya durātmanaḥ
vaprānte niṣpratīkāram āśliṣyedaṃ kṛtaṃ mahat
14 idaṃ tad aśubhaṃ nūnaṃ tasya karma cikīrṣitam
prāg eva viduro veda tenāsmān anvabodhayat
15 seyam āpad anuprāptā kṣattā yāṃ dṛṣṭavān purā
purocanasyāviditān asmāṃs tvaṃ vipramocaya
16 sa tatheti pratiśrutya khanako yatnam āsthitaḥ
parikhām utkiran nāma cakāra sumahad bilam
17 cakre ca veśmanas tasya madhye nātimahan mukham
kapāṭayuktam ajñātaṃ samaṃ bhūmyā ca bhārata
18 purocana bhayāc caiva vyadadhāt saṃvṛtaṃ mukham
sa tatra ca gṛhadvāri vasaty aśubha dhīḥ sadā
19 tatra te sāyudhāḥ sarve vasanti sma kṣapāṃ nṛpa
divā caranti mṛgayāṃ pāṇḍaveyā vanād vanam
20 viśvastavad aviśvastā vañcayantaḥ purocanam
atuṣṭās tuṣṭavad rājann ūṣuḥ paramaduḥkhitāḥ
21 na cainān anvabudhyanta narā nagaravāsinaḥ
anyatra vidurāmātyāt tasmāt khanaka sattamāt
SECTION CXXXV
(Sambhava
Parva continued)
"Vaisampayana said, 'When everyone had
failed, Drona smilingly called Arjuna and said unto him, 'By thee the aim must
be shot; therefore, turn thy eyes to it. Thou must let fly the arrow as soon as
I give the order. Therefore, O son, stand here with bow and arrow for an
instant.' Thus addressed, Arjuna stood aiming at the bird as desired by his
preceptor, with his bow bent. An instant after Drona asked him as in the case
of others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?' Arjuna
replied, 'I see the bird only, but nor the tree, or thyself.' Then the
irrepressible Drona, well-pleased with Arjuna, the instant after, again said
unto that mighty car-warrior amongst the Pandavas, 'If thou seest the vulture,
then describe it to me.' Arjuna said, I see only the head of the vulture, not
its body.' At these words of Arjuna, the hair (on Drona's body) stood on end
from delight. He then said to Partha, 'Shoot.' And the latter instantly let fly
(his arrow) and with his sharp shaft speedily struck off the head of the
vulture on the tree and brought it down to the ground. No sooner was the deed
done than Drona clasped Phalguna to his bosom and thought Drupada with his
friends had already been vanquished in fight."Some time after, O bull of Bharata's race, Drona, accompanied by all of his pupils, went to the bank of the Ganga to bathe in that sacred stream. And when Drona had plunged into the stream, a strong alligator, sent as it were, by Death himself seized him by the thigh. And though himself quite capable, Drona in a seeming hurry asked his pupil to rescue him. And he said, 'O, kill this monster and rescue me.' Contemporaneously with this speech, Vibhatsu (Arjuna) struck the monster within the water with five sharp arrows irresistible in their course, while the other pupils stood confounded, each at his place. Beholding Arjuna's readiness, Drona considered him to be the foremost of all his pupils, and became highly pleased. The monster, in the meantime cut into pieces by the arrows of Arjuna, released the thigh of illustrious Drona and gave up the ghost. The son of Bharadwaja then addressed the illustrious and mighty car-warrior Arjuna and said, 'Accept, O thou of mighty arms, this very superior and irresistible weapon called Brahmasira with the methods of hurling and recalling it. Thou must not, however, ever use it against any human foe, for if hurled at any foe endued with inferior energy, it might burn the whole universe. It is said, O child, that this weapon hath not a peer in the three worlds. Keep it, therefore, with great care, and listen to what I say. If ever, O hero, any foe, not human, contendeth against thee thou mayst then employ it against him for compassing his death in battle.' Pledging himself to do what he was bid, Vibhatsu then, with joined hands, received that great weapon.
The preceptor then, addressing him again, said, 'None else in this world
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will ever become a superior bowman to thee. Vanquished thou shall never be by any foe, and thy achievements will be great.'"
Book
1
Chapter 136
1 [vai]
tāṃs tu dṛṣṭvā sumanasaḥ parisaṃvatsaroṣitān
viśvastān iva saṃlakṣya harṣaṃ cakre purocanaḥ
2 purocane tathā hṛṣṭe kaunteyo 'tha yudhiṣṭhiraḥ
bhīmasenārjunau caiva yamau covāca dharmavit
3 asmān ayaṃ suviśvastān vetti pāpaḥ purocanaḥ
vañcito 'yaṃ nṛśaṃsātmā kālaṃ manye palāyane
4 āyudhāgāram ādīpya dagdhvā caiva purocanam
ṣaṭ prāṇino nidhāyeha dravāmo 'nabhilakṣitāḥ
5 atha dānāpadeśena kuntī brāhmaṇa bhojanam
cakre niśi mahad rājann ājagmus tatra yoṣitaḥ
6 tā vihṛtya yathākāmaṃ bhuktvā pītvā ca bhārata
jagmur niśi gṛhān eva samanujñāpya mādhavīm
7 niṣādī pañca putrā tu tasmin bhojye yadṛcchayā
annārthinī samabhyāgāt saputrā kālacoditā
8 sā pītvā madirāṃ mattā saputrā madavihvalā
saha sarvaiḥ sutai rājaṃs tasminn eva niveśane
suṣvāpa vigatajñānā mṛtakalpā narādhipa
9 atha pravāte tumule niśi supte jane vibho
tad upādīpayad bhīmaḥ śete yatra purocanaḥ
10 tataḥ pratāpaḥ sumahāñ śabdaś caiva vibhāvasoḥ
prādurāsīt tadā tena bubudhe sajanavrajaḥ
11 [paurāh]
duryodhana prayuktena pāpenākṛtabuddhinā
gṛham ātmavināśāya kāritaṃ dāhitaṃ ca yat
12 aho dhig dhṛtarāṣṭrasya buddhir nātisamañjasī
yaḥ śucīn pāṇḍavān bālān dāhayām āsa mantriṇā
13 diṣṭyā tv idānīṃ pāpātmā dagdho 'yam atidurmatiḥ
anāgasaḥ suviśvastān yo dadāha narottamān
14 [vai]
evaṃ te vilapanti sma vāraṇāvatakā janāḥ
parivārya gṛhaṃ tac ca tasthū rātrau samantataḥ
15 pāṇḍavāś cāpi te rājan mātrā saha suduḥkhitāḥ
bilena tena nirgatya jagmur gūḍham alakṣitāḥ
16 tena nidroparodhena sādhvasena ca pāṇḍavāḥ
na śekuḥ sahasā gantuṃ saha mātrā paraṃtapāḥ
17 bhīmasenas tu rājendra bhīmavegaparākramaḥ
jagāma bhrātṝn ādāya sarvān mātaram eva ca
18 skandham āropya jananīṃ yamāv aṅkena vīryavān
pārthau gṛhītvā pāṇibhyāṃ bhrātarau sumahābalau
19 tarasā pādapān bhañjan mahīṃ padbhyāṃ vidārayan
sa jagāmāśu tejasvī vātaraṃhā vṛkodaraḥ
SECTION CXXXVI
(Sambhava
Parva continued)
"Vaisampayana said, 'O thou of Bharata's
race, beholding the sons of Dhritarashtra and Pandu accomplished in arms,
Drona, O monarch, addressed king Dhritarashtra, in the presence of Kripa,
Somadatta, Valhika, the wise son of Ganga (Bhishma), Vyasa, and Vidura, and
said, 'O best of Kuru kings, thy children have completed their education. With
thy permission, O king, let them now show their proficiency.' Hearing him, the
king said with a gladdened heart, 'O best of Brahmanas, thou hast, indeed,
accomplished a great deed. Command me thyself as to the place and the time
where and when and the manner also in which the trial may be held. Grief
arising from my own blindness maketh me envy those who, blessed with sight,
will behold my children's prowess in arm. O Kshatri (Vidura), do all
that Drona sayeth. O thou devoted to virtue, I think there is nothing that can
be more agreeable to me.' Then Vidura, giving the necessary assurance to the
king, went out to do what he was bid. And Drona endued with great wisdom, then
measured out a piece of land that was void of trees and thickets and furnished
with wells and springs. And upon the spot of land so measured out, Drona, that
first of eloquent men, selecting a lunar day when the star ascendant was
auspicious, offered up sacrifice unto the gods in the presence of the citizens
assembled by proclamation to witness the same. And then, O bull among men, the
artificers of the king built thereon a large and elegant stage according to the
rules laid down in the scriptures, and it was furnished with all kinds of
weapons. They also built another elegant hall for the lady-spectators. And the
citizens constructed many platforms while the wealthier of them pitched many
spacious and high tents all around."When the day fixed for the Tournament came, the king accompanied by his ministers, with Bhishma and Kripa, the foremost of preceptors, walking ahead, came unto that theatre of almost celestial beauty constructed of pure gold, and decked with strings of pearls and stones of lapis lazuli. And, O first of victorious men, Gandhari blessed with great good fortune and Kunti, and the other ladies of the royal house-hold, in gorgeous attire and accompanied by their waiting women, joyfully ascended the platforms, like celestial ladies ascending the Sumeru mountain. And the four orders including the Brahmanas and Kshatriyas, desirous of beholding the princes' skill in arms, left the city and came running to the spot. And so impatient was every one to behold the spectacle, that the vast crowd assembled there in almost an instant. And with the sounds of trumpets and drums and the
p. 285
noise of many voices, that vast concourse appeared like an agitated ocean.
"At last, Drona accompanied by his son, dressed in white (attire), with a white sacred thread, white locks, white beard, white garlands, and white sandal-paste rubbed over his body, entered the lists. It seemed as if the Moon himself accompanied by the planet Mars appeared in an unclouded sky. On entering Bharadwaja performed timely worship and caused Brahmanas versed in mantras to celebrate the auspicious rites. And after auspicious and sweet-sounding musical instruments had been struck up as a propitiatory ceremony, some persons entered, equipped with various arms. And then having girded up their loins, those mighty warriors, those foremost ones of Bharata's race (the princes) entered, furnished with finger-protectors (gauntlet), and bows, and quivers. And with Yudhishthira at their head, the valiant princes entered in order of age and began to show wonderful skill with their weapons. Some of the spectators lowered their heads, apprehending fall of arrows while others fearlessly gazed on with wonder. And riding swiftly on horses and managing them 'dexterously' the princes began to hit marks with shafts engraved with their respective names. And seeing the prowess of the princes armed with bows and arrows, the spectators thought that they were beholding the city of the Gandharvas, became filled with amazement. And, O Bharata, all on a sudden, some hundreds and thousands, with eyes wide open in wonder, exclaimed, 'Well done! Well done!' And having repeatedly displayed their skill and dexterity in the use of bows and arrows and in the management of cars, the mighty warriors took up their swords and bucklers, and began to range the lists, playing their weapons. The spectators saw (with wonder) their agility, the symmetry of their bodies, their grace, their calmness, the firmness of their grasp and their deftness in the use of sword and buckler. Then Vrikodara and Suyodhana, internally delighted (at the prospect of fight), entered the arena, mace in hand, like two single-peaked mountains. And those mighty-armed warriors braced their loins, and summoning all their energy, roared like two infuriate elephants contending for a cow-elephant; and like two infuriated elephants those mighty heroes faultlessly (in consonance with the dictates of the science of arm) careered right and left, circling the lists. And Vidura described to Dhritarashtra and the mother of the Pandavas (Kunti) and Gandhari, all the feats of the princes.'"
Book
1
Chapter 137
1 [vai]
atha rātryāṃ vyatītāyām aśoṣo nāgaro janaḥ
tatrājagāma tvarito didṛkṣuḥ pāṇḍunandanān
2 nirvāpayanto jvalanaṃ te janā dadṛśus tataḥ
jātuṣaṃ tadgṛhaṃ dagdham amātyaṃ ca purocanam
3 nūnaṃ duryodhanenedaṃ vihitaṃ pāpakarmaṇā
pāṇḍavānāṃ vināśāya ity evaṃ cukruṣur janāḥ
4 vidite dhṛtarāṣṭrasya dhārtarāṣṭro na saṃśayaḥ
dagdhavān pāṇḍudāyādān na hy enaṃ pratiṣiddhavān
5 nūnaṃ śāṃtanavo bhīṣmo na dharmam anuvartate
droṇaś ca viduraś caiva kṛpaś cānye ca kauravāḥ
6 te vayaṃ dhṛtarāṣṭrasya preṣayāmo durātmanaḥ
saṃvṛttas te paraḥ kāmaḥ pāṇḍavān dagdhavān asi
7 tato vyapohamānās te pāṇḍavārthe hutāśanam
niṣādīṃ dadṛśur dagdhāṃ pañca putrām anāgasam
8 khanakena tu tenaiva veśma śodhayatā bilam
pāṃsubhiḥ pratyapihitaṃ puruṣais tair alakṣitam
9 tatas te preṣayām āsur dhṛtarāṣṭrasya nāgarāḥ
pāṇḍavān agninā dagdhān amātyaṃ ca purocanam
10 śrutvā tu dhṛtarāṣṭras tad rājā sumahad apriyam
vināśaṃ pāṇḍuputrāṇāṃ vilalāpa suduḥkhitaḥ
11 adya pāṇḍur mṛto rājā bhrātā mama sudurlabhaḥ
teṣu vīreṣu dagdheṣu mātrā saha viśeṣataḥ
12 gacchantu puruṣāḥ śīghraṃ nagaraṃ vāraṇāvatam
satkārayantu tān vīrān kunti rājasutāṃ ca tām
13 kārayantu ca kulyāni śubhrāṇi ca mahānti ca
ye ca tatra mṛtās teṣāṃ suhṛdo 'rcantu tān api
14 evaṃgate mayā śakyaṃ yad yat kārayituṃ hitam
pāṇḍavānāṃ ca kuntyāś ca tat sarvaṃ kriyatāṃ dhanaiḥ
15 evam uktvā tataś cakre jñātibhiḥ parivāritaḥ
udakaṃ pāṇḍuputrāṇāṃ dhṛtarāṣṭro 'mbikā sutaḥ
16 cukruśuḥ kauravāḥ sarve bhṛśaṃ śokaparāyaṇāḥ
viduras tv alpaśaś cakre śokaṃ veda paraṃ hi saḥ
17 pāṇḍavāś cāpi nirgatya nagarād vāraṇāvatāt
javena prayayū rājan dakṣiṇāṃ diśam āśritāḥ
18 vijñāya niśi panthānaṃ nakṣatrair dakṣiṇāmukhāḥ
yatamānā vanaṃ rājan gahanaṃ pratipedire
19 tataḥ śrāntāḥ pipāsārtā nidrāndhāḥ pāṇḍunandanāḥ
punar ūcur mahāvīryaṃ bhīmasenam idaṃ vacaḥ
20 itaḥ kaṣṭataraṃ kiṃ nu yad vayaṃ gahane vane
diśaś ca na prajānīmo gantuṃ caiva na śakrumaḥ
21 taṃ ca pāpaṃ na jānīmo yadi dagdhaḥ purocanaḥ
kathaṃ nu vipramucyema bhayād asmād alakṣitāḥ
22 punar asmān upādāya tathaiva vraja bhārata
tvaṃ hi no balavān eko yathā satatagas tathā
23 ity ukto dharmarājena bhīmaseno mahābalaḥ
ādāya kuntīṃ bhrātṝṃś ca jagāmāśu mahābalaḥ
SECTION CXXXVII
(Sambhava
Parva continued)
"Vaisampayana continued, 'Upon the Kuru
king and Bhima, the foremost of all endued with strength, having entered the
arena, the spectators were divided into two parties in consequence of the
partiality swaying their affections. Some cried, 'Behold the heroic king of the
Kurus!'--some--'Beholdp. 286
[paragraph continues] Bhima!'--And on account of these cries, there was, all on a sudden, a loud uproar. And seeing the place become like a troubled ocean, the intelligent Bharadwaja said unto his dear son, Aswatthaman, 'Restrain both these mighty warriors so proficient in arms. Let not the ire of the assembly be provoked by this combat of Bhima and Duryodhana.'
"Vaisampayana continued, 'Then the son of the preceptor of the princes restrained those combatants with their maces uplifted and resembling two swollen oceans agitated by the winds that blow at the universal dissolution. And Drona himself entering the yard of the arena commanded the musicians to stop, and with a voice deep as that of the clouds addressed these words, 'Behold ye now that Partha who is dearer to me than my own son, the master of all arms, the son of Indra himself, and like unto the younger brother of Indra, (Vishnu)! And having performed the propitiatory rites, the youthful Phalguna, equipped with the finger protector (gauntlet) and his quiver full of shafts and bow in hand, donning his golden mail, appeared in the lists even like an evening cloud reflecting the rays of the setting sun and illumined by the hues of the rainbow and flashes of lightning.
"On seeing Arjuna, the whole assembly were delighted and conchs began to be blown all around with other musical instruments. And there arose a great uproar in consequence of the spectators' exclaiming,--'This is the graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is the son of the mighty Indra!'--'This is the protector of the Kurus'--'This is the foremost of those versed in arms!'--'This is the foremost of all cherishers of virtue!'--'This is the foremost of the persons of correct behaviour, the great repository of the knowledge of manners!' At those exclamations, the tears of Kunti, mixing with the milk of her breast, wetted her bosom. And his ears being filled with that uproar, that first of men, Dhritarashtra, asked Vidura in delight, 'O Kshatri, what is this great uproar for, like unto that of the troubled ocean, arising all on a sudden and rending the very heavens?' Vidura replied, 'O mighty monarch, the son of Pandu and Pritha, Phalguna, clad in mail hath entered the lists. And hence this uproar!' Dhritarashtra said, 'O thou of soul so great, by the three fires sprung from Pritha who is even like the sacred fuel, I have, indeed, been blessed, favoured and protected!'
"Vaisampayana continued, 'When the spectators, excited with delight, had somewhat regained their equanimity, Vibhatsu began to display his lightness in the use of weapons. By the Agneya weapon, he created fire, and by the Varuna weapon he created water, by the Vayavya weapon, he created air, and by the Parjanya weapon he created clouds. And by the Bhauma weapon, he created land, and by the Parvatya weapon, he brought mountains into being. By the Antardhana weapon all these were made to disappear. Now the beloved one of his preceptor (Arjuna) appeared tall and now short; now he was seen on the yoke of his car, and now on the car itself; and the next moment he was on the ground. And the hero favoured
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by his practised dexterity, hit with his various butts--some tender, some fine and some of thick composition. And like one shaft, he let fly at a time into the mouth of a moving iron-boar five shafts together from his bow-string. And that hero of mighty energy discharged one and twenty arrows into the hollow of a cow's horn hung up on a rope swaying to and fro. In this manner, O sinless one, Arjuna showed his profound skill in the use of sword, bow, and mace, walking over the lists in circles.
"And, O Bharata, when the exhibition had well-nigh ended, the excitement of the spectators had cooled, and the sounds of instruments had died out there was heard proceeding from the gate, the slapping of arms, betokening might and strength, and even like unto the roar of the thunder. And, O king, as soon as this sound was heard, the assembled multitude instantly thought, 'Are the mountains splitting or is the earth itself rending asunder, or is the welkin resounding with the roar of gathering clouds? And then all the spectators turned their eyes towards the gate. And Drona stood, surrounded by the five brothers, the sons of Pritha, and looked like the moon in conjunction with the five-starred constellation Hasta. And Duryodhana, that slayer of foes, stood up in haste and was surrounded by his century of haughty brothers with Aswatthaman amongst them. And that prince, mace in hand, thus surrounded by his hundred brothers with uplifted weapons appeared like Purandara in days of yore, encircled by the celestial host on the occasion of the battle with the Danavas.'"
Book
1
Chapter 138
1 [vai]
tena vikramatā tūrṇam ūruvegasamīritam
pravavāv anilo rājañ śuci śukrāgame yathā
2 sa mṛdnan puṣpitāṃś caiva phalitāṃś ca vanaspatīn
ārujan dāru gulmāṃś ca pathas tasya samīpajān
3 tathā vṛkṣān bhañjamāno jagāmāmita vikramaḥ
tasya vegena pāṇḍūnāṃ mūrccheva samajāyata
4 asakṛc cāpi saṃtīrya dūrapāraṃ bhujaplavaiḥ
pathi pracchannam āsedur dhārtarāṣṭra bhayāt tadā
5 kṛcchreṇa mātaraṃ tv ekāṃ sukumārīṃ yaśasvinīm
avahat tatra pṛṣṭhena rodhaḥsu viṣameṣu ca
6 āgamaṃs te vanoddeśam alpamūlaphalodakam
krūra pakṣimṛgaṃ ghoraṃ sāyāhne bharatarṣabhāḥ
7 ghorā samabhavat saṃdhyā dāruṇā mṛgapakṣiṇaḥ
aprakāśā diśaḥ sarvā vātair āsann anārtavaiḥ
8 te śrameṇa ca kauravyās tṛṣṇayā ca prapīḍitāḥ
nāśaknuvaṃs tadā gantuṃ nidrayā ca pravṛddhayā
9 tato bhīmo vanaṃ ghoraṃ praviśya vijanaṃ mahat
nyagrodhaṃ vipulac chāyaṃ ramaṇīyam upādravat
10 tatra nikṣipya tān sarvān uvāca bharatarṣabhaḥ
pānīyaṃ mṛgayāmīha viśramadhvam iti prabho
11 ete ruvanti madhuraṃ sārasā jalacāriṇaḥ
dhruvam atra jalasthāyo mahān iti matir mama
12 anujñātaḥ sa gaccheti bhrātrā jyeṣṭhena bhārata
jagāma tatra yatra sma ruvanti jalacāriṇaḥ
13 sa tatra pītvā pānīyaṃ snātvā ca bharatarṣabha
uttarīyeṇa pānīyam ājahāra tadā nṛpa
14 gavyūti mātrād āgatya tvarito mātaraṃ prati
sa suptāṃ mātaraṃ dṛṣṭvā bhrātṝṃś ca vasudhātale
bhṛśaṃ duḥkhaparītātmā vilalāpa vṛkodaraḥ
15 śayaneṣu parārdhyeṣu ye purā vāraṇāvate
nādhijagmus tadā nidrāṃ te 'dya suptā mahītale
16 svasāraṃ vasudevasya śatrusaṃghāvamardinaḥ
kuntibhojasutāṃ kuntīṃ sarvalakṣaṇapūjitām
17 snuṣāṃ vicitravīryasya bhāryāṃ pāṇḍor mahātmanaḥ
prāsādaśayanāṃ nityaṃ puṇḍarīkāntara prabhām
18 sukumāratarāṃ strīṇāṃ mahārhaśayanocitām
śayānāṃ paśyatādyeha pṛthivyām atathocitām
19 dharmād indrāc ca vāyoś ca suṣuve yā sutān imān
seyaṃ bhūmau pariśrāntā śete hy adyātathocitā
20 kiṃ nu duḥkhataraṃ śakyaṃ mayā draṣṭum ataḥ param
yo 'ham adya naravyāghrān suptān paśyāmi bhūtale
21 triṣu lokeṣu yad rājyaṃ dharmavidyo 'rhate nṛpaḥ
so 'yaṃ bhūmau pariśrāntaḥ śete prākṛtavat katham
22 ayaṃ nīlāmbudaśyāmo nareṣv apratimo bhuvi
śete prākṛtavad bhūmāv ato duḥkhataraṃ nu kim
23 aśvināv iva devānāṃ yāv imau rūpasaṃpadā
tau prākṛtavad adyemau prasuptau dharaṇītale
24 jñātayo yasya naiva syur viṣamāḥ kulapāṃsanāḥ
sa jīvet susukhaṃ loke grāme druma ivaikajaḥ
25 eko vṛkṣo hi yo grāme bhavet parṇaphalānvitaḥ
caityo bhavati nirjñātir arcanīyaḥ supūjitaḥ
26 yeṣāṃ ca bahavaḥ śūrā jñātayo dharmasaṃśritāḥ
te jīvanti sukhaṃ loke bhavanti ca nirāmayāḥ
27 balavantaḥ samṛddhārthā mitra bāndhavanandanāḥ
jīvanty anyonyam āśritya drumāḥ kānanajā iva
28 vayaṃ tu dhṛtarāṣṭreṇa saputreṇa durātmanā
vivāsitā na dagdhāś ca kathaṃ cit tasya śāsanāt
29 tasmān muktā vayaṃ dāhād imaṃ vṛkṣam upāśritāḥ
kāṃ diśaṃ pratipatsyāmaḥ prāptāḥ kleśam anuttamam
30 nātidūre ca nagaraṃ vanād asmād dhi lakṣaye
jāgartavye svapantīme hanta jāgarmy ahaṃ svayam
31 pāsyantīme jalaṃ paścāt pratibuddhā jitaklamāḥ
iti bhīmo vyavasyaiva jajāgāra svayaṃ tadā
SECTION CXXXVIII
(Sambhava
Parva continued)
"Vaisampayana continued, 'When the
spectators, with eyes expanded with wonder, made way for that subjugator of
hostile cities, Karna, that hero with his natural mail and face brightened with
ear-rings, took up his bow and girded on his sword, and then entered the
spacious lists, like a walking cliff. That far-famed destroyer of hostile
hosts, the large-eyed Karna, was born of Pritha in her maidenhood. He was a
portion of the hot-beamed Sun and his energy and prowess were like unto those
of the lion, or the bull, or the leader of a herd of elephants. In splendour he
resembled the Sun, in loveliness the Moon, and in energy the fire. Begotten by
the Sun himself, he was tall in stature like a golden palm tree, and, endued
with the vigour of youth, he was capable of slaying a lion. Handsome in
features, he was possessed of countless accomplishments. The mighty-armed
warrior, eyeing all around the arena, bowed indifferently to Drona and Kripa.
And the entire assembly, motionless and with steadfast gaze, thought, 'Who is
he?' And they became agitated in their curiosity to know the warrior. And that
foremost of eloquent men, the offspring of the Sun, in a voice deep as that of
the clouds, addressed his unknown brother, the son of the subduerp. 288
of the Asura, Paka (Indra), saying, 'O Partha, I shall perform feats before this gazing multitude; excelling all thou hast performed! Beholding them, thou shall be amazed.' And, O thou best of those blest with speech, he had hardly done when the spectators stood up all at once, uplifted by some instrument, as it were. And, O tiger among men, Duryodhana was filled with delight, while Vibhatsu was instantly all abashment and anger. Then with the permission of Drona, the mighty Karna, delighting in battle, there did all that Partha had done before. And, O Bharata, Duryodhana with his brothers thereupon embraced Karna in joy and then addressed him saying, 'Welcome O mighty-armed warrior! I have obtained thee by good fortune, O polite one! Live thou as thou pleasest, and command me, and the kingdom of the Kurus.' Kama replied, 'When thou hast said it, I regard it as already accomplished. I only long for thy friendship. And, O lord, my wish is even for a single combat with Arjuna.' Duryodhana said, 'Do thou with me enjoy the good things of life! Be thou the benefactor of thy friend, and, O represser of enemies, place thou thy feet on the heads of all foes."
"Vaisampayanacontinued, 'Arjuna, after this, deeming himself disgraced, said unto Karna stationed amidst the brothers like unto a cliff, 'That path which the unwelcome intruder and the uninvited talker cometh to, shall be thine, O Karna, for thou shall be slain by me.' Karna replied, 'This arena is meant for all, not for thee alone, O Phalguna! They are kings who are superior in energy; and verily the Kshatriya regardeth might and might alone. What need of altercation which is the exercise of the weak? O Bharata, speak then in arrows until with arrows I strike off thy head today before the preceptor himself!'
"Vaisampayana continued, 'Hastily embraced by his brothers, Partha that subduer of hostile cities, with the permission of Drona, advanced for the combat. On the other side, Karna, having been embraced by Duryodhana with his brothers, taking up his bow and arrows, stood ready for the fight. Then the firmament became enveloped in clouds emitting flashes of lightning, and the coloured bow of Indra appeared shedding its effulgent rays. And the clouds seemed to laugh on account of the rows of white cranes that were then on the wing. And seeing Indra thus viewing the arena from affection (for his son), the sun too dispersed the clouds from over his own offspring. And Phalguna remained deep hid under cover of the clouds, while Karna remained visible, being surrounded by the rays of the Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and Kripa and Bhishma remained with Partha. And the assembly was divided, as also the female spectators. And knowing the state of things, Kunti the daughter of Bhoja, swooned away. And by the help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal-paste and water on her person. On being restored to consciousness, Kunti, seeing her two sons clad in mail, was seized with fear, but she could do nothing (to protect them). And beholding both the warriors with bows
p. 289
strung in their hands the son of Saradwat, viz., Kripa, knowing all duties and cognisant of the rules regulating duels, addressed Karna, saying 'This Pandava, who is the youngest son of Kunti, belongeth to the Kaurava race: he will engage in combat with thee. But, O mighty-armed one, thou too must tell us thy lineage and the names of thy father and mother and the royal line of which thou art the ornament. Learning all this, Partha will fight with thee or not (as he will think fit). Sons of kings never fight with men of inglorious lineage.'
"Vaisampayana continued, 'When he was thus addressed by Kripa, Karna's countenance became like unto a lotus pale and torn with the pelting showers in the rainy season. Duryodhana said, 'O preceptor, verily the scriptures have it that three classes of persons can lay claim to royalty, viz., persons of the blood royal, heroes, and lastly, those that lead armies. If Phalguna is unwilling to fight with one who is not a king, I will install Karna as king of Anga.'
"Vaisampayana said, 'At that very moment, seated on a golden seat, with parched paddy and with flowers and water-pots and much gold, the mighty warrior Karna was installed king by Brahmanas versed in mantras. And the royal umbrella was held over his head, while Yak-tails waved around that redoubtable hero of graceful mien. And the cheers, having ceased, king (Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what shall I give unto thee that may compare with thy gift of a kingdom? O king, I will do all thou biddest!' And Suyodhana said unto him, 'I eagerly wish for thy friendship.' Thus spoken to, Karna replied, 'Be it so.' And they embraced each other in joy, and experienced great happiness.'"
Book
1
Chapter 139
1 [vai]
tatra teṣu śayāneṣu hiḍimbo nāma rākṣasaḥ
avidūre vanāt tasmāc chāla vṛkṣam upāśritaḥ
2 krūro mānuṣamāṃsādo mahāvīryo mahābalaḥ
virūparūpaḥ piṅgākṣaḥ karālo ghoradarśanaḥ
piśitepsuḥ kṣudhārtas tān apaśyata yadṛcchayā
3 ūrdhvāṅguliḥ sa kaṇḍūyan dhunvan rūkṣāñ śiroruhān
jṛmbhamāṇo mahāvakraḥ punaḥ punar avekṣya ca
4 duṣṭo mānuṣamāṃsādo mahākāyo mahābalaḥ
āghrāya mānuṣaṃ gandhaṃ bhaginīm idam abravīt
5 upapannaś cirasyādya bhakṣo mama manaḥpriyaḥ
snehasravān prasravati jihvā paryeti me mukham
6 aṣṭau daṃṣṭrāḥ sutīkṣṇāgrāś cirasyāpāta duḥsahāḥ
deheṣu majjayiṣyāmi snigdheṣu piśiteṣu ca
7 ākramya mānuṣaṃ kaṇṭham ācchidya dhamanīm api
uṣṇaṃ navaṃ prapāsyāmi phenilaṃ rudhiraṃ bahu
8 gaccha jānīhi ke tv ete śerate vanam āśritāḥ
mānuṣo balavān gandho ghrāṇaṃ tarpayatīva me
9 hatvaitān mānuṣān sarvān ānayasva mamāntikam
asmad viṣayasuptebhyo naitebhyo bhayam asti te
10 eṣāṃ māṃsāni saṃskṛtya mānuṣāṇāṃ yatheṣṭataḥ
bhakṣayiṣyāva sahitau kuru tūrṇaṃ vaco mama
11 bhrātur vacanam ājñāya tvaramāṇeva rākṣasī
jagāma tatra yatra sma pāṇḍavā bharatarṣabha
12 dadarśa tatra gatvā sā pāṇḍavān pṛthayā saha
śayānān bhīmasenaṃ ca jāgrataṃ tv aparājitam
13 dṛṣṭvaiva bhīmasenaṃ sā śālaskandham ivodgatam
rākṣasī kāmayām āsa rūpeṇāpratimaṃ bhuvi
14 ayaṃ śyāmo mahābāhuḥ siṃhaskandho mahādyutiḥ
kambugrīvaḥ puṣkarākṣo bhartā yukto bhaven mama
15 nāhaṃ bhrātṛvaco jātu kuryāṃ krūropasaṃhitam
patisneho 'tibalavān na tathā bhrātṛsauhṛdam
16 muhūrtam iva tṛptiś ca bhaved bhrātur mamaiva ca
hatair etair ahatvā tu modiṣye śāśvatiḥ samāḥ
17 sā kāmarūpiṇī rūpaṃ kṛtvā mānuṣam uttamam
upatasthe mahābāhuṃ bhīmasenaṃ śanaiḥ śanaiḥ
18 vilajjamāneva latā divyābharaṇabhūṣitā
smitapūrvam idaṃ vākyaṃ bhīmasenam athābravīt
19 kutas tvam asi saṃprāptaḥ kaś cāsi puruṣarṣabha
ka ime śerate ceha puruṣā devarūpiṇaḥ
20 keyaṃ ca bṛhatī śyāmā sukumārī tavānagha
śete vanam idaṃ prāpya viśvastā svagṛhe yathā
21 nedaṃ jānāti gahanaṃ vanaṃ rākṣasasevitam
vasati hy atra pāpātmā hiḍimbo nāma rākṣasaḥ
22 tenāhaṃ preṣitā bhrātrā duṣṭabhāvena rakṣasā
bibhakṣayiṣatā māṃsaṃ yusmākam amaropama
23 sāhaṃ tvām abhisaṃprekṣya devagarbhasamaprabham
nānyaṃ bhartāram icchāmi satyam etad bravīmi te
24 etad vijñāya dharmajña yuktaṃ mayi samācara
kāmopahata cittāṅgīṃ bhajamānāṃ bhajasva mām
25 trāsye 'haṃ tvāṃ mahābāho rākṣasāt puruṣādakāt
vatsyāvo giridurgeṣu bhartā bhava mamānagha
26 antarikṣacarā hy asmi kāmato vicarāmi ca
atulām āpnuhi prītiṃ tatra tatra mayā saha
27 [bhm]
mātaraṃ bhrātaraṃ jyeṣṭhaṃ kaniṣṭhān aparān imān
parityajeta ko nv adya prabhavann iva rākṣasi
28 ko hi suptān imān bhrātṝn dattvā rākṣasa bhojanam
mātaraṃ ca naro gacchet kāmārta iva madvidhaḥ
29 [rāks]
yat te priyaṃ tat kariṣye sarvān etān prabodhaya
mokṣayiṣyāmi vaḥ kāmaṃ rākṣasāt puruṣādakāt
30 [bhm]
sukhasuptān vane bhrātṝn mātaraṃ caiva rākṣasi
na bhayād bodhayiṣyāmi bhrātus tava durātmanaḥ
31 na hi me rākṣasā bhīru soḍhuṃ śaktāḥ parākramam
na manuṣyā na gandharvā na yakṣāś cārulocane
32 gaccha vā tiṣṭha vā bhadre yad vāpīcchasi tat kuru
taṃ vā preṣaya tanv aṅgi bhrātaraṃ puruṣādakam
SECTION CXXXIX
(Sambhava
Parva continued)
"Vaisampayana said, 'After this, with
his sheet loosely hanging down, Adhiratha entered the lists, perspiring and
trembling, and supporting himself on a staff."Seeing him, Karna left his bow and impelled by filial regard bowed down his head still wet with the water of inauguration. And them the charioteer, hurriedly covering his feet with the end of his sheet, addressed Karna crowned with success as his son. And the charioteer embraced Karna and from excess of affection bedewed his head with tears, that head still wet with the water sprinkled over it on account of the coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena took Karna for a charioteer's son, and said by way of ridicule, 'O son of a charioteer, thou dost not deserve death in fight at the hands of Partha. As befits thy race take thou anon the whip. And, O worst of mortals, surely thou art not worthy to sway the
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kingdom of Anga, even as a dog doth not deserve the butter placed before the sacrificial fire.' Karna, thus addressed, with slightly quivering lips fetched a deep sigh, looked at the God of the day in the skies. And even as a mad elephant riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath from among his brothers, and addressed that performer of dreadful deeds, Bhimasena, present there, 'O Vrikodara, it behoveth thee not to speak such words. Might is the cardinal virtue of a Kshatriya, and even a Kshatriya of inferior birth deserveth to be fought with. The lineage of heroes, like the sources of a lordly river, is ever unknown. The fire that covereth the whole world riseth from the waters. The thunder that slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The illustrious deity Guha, who combines in his composition the portions of all the other deities is of a lineage unknown. Some call him the offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga. It hath been heard by us that persons born in the Kashatriya order have become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders of weapons, the preceptor Drona hath been born in a waterpot and Kripa of the race of Gotama hath sprung from a clump of heath. Your own births, ye Pandava princes, are known to me. Can a she-deer bring forth a tiger (like Karna), of the splendour of the Sun, and endued with every auspicious mark, and born also with a natural mail and ear-rings? This prince among men deserveth the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my swearing to obey him in everything. If there be anybody here to whom all that I have done unto Karna hath become intolerable, let him ascend his chariot and bend his bow with the help of his feet.'
"Vaisampayana continued, 'Then there arose a confused murmur amongst the spectators approving of Duryodhana's speech. The sun, however, went down, but prince Duryodhana taking Karna's hand led him out of the arena lighted with countless lamps. And, O king, the Pandavas also, accompanied by Drona and Kripa and Bhishma, returned to their abodes. And the people, too, came away, some naming Arjuna, some Karna, and some Duryodhana (as the victor of the day). And Kunti, recognising her son in Karna by the various auspicious marks on his person and beholding him installed in the sovereignty of Anga, was from motherly affection, very pleased. And Duryodhana, O monarch, having obtained Karna (in this way), banished his fears arising out of Arjuna's proficiency in arms. And the heroic Karna, accomplished in arms, began to gratify Duryodhana by sweet speeches, while Yudhishthira was impressed with the belief that there was no warrior on earth like unto Karna.'"
Book
1
Chapter 140
1 [vai]
tāṃ viditvā ciragatāṃ hiḍimbo rākṣaseśvaraḥ
avatīrya drumāt tasmād ājagāmātha pāṇḍavān
2 lohitākṣo mahābāhur ūrdhvakeśo mahābalaḥ
meghasaṃghāta varṣmā ca tīṣkṇadaṃṣṭrojjvalānanaḥ
3 tam āpatantaṃ dṛṭvaiva tathā vikṛtadarśanam
hiḍimbovāca vitrastā bhīmasenam idaṃ vacaḥ
4 āpataty eṣa duṣṭātmā saṃkruddhaḥ puruṣādakaḥ
tvām ahaṃ bhrātṛbhiḥ sārdhaṃ yad bravīmi tathā kuru
5 ahaṃ kāmagamā vīra rakṣobalasamanvitā
āruhemāṃ mama śroṇīṃ neṣyāmi tvāṃ vihāyasā
6 prabodhayainān saṃsuptān mātaraṃ ca paraṃtapa
sarvān eva gamiṣyāmi gṛhītvā vo vihāyasā
7 [bhm]
mā bhais tvaṃ vipulaśroṇinaiṣa kaś cin mayi sthite
aham enaṃ haniṣyāmi prekṣantyās te sumadhyame
8 nāyaṃ pratibalo bhīru rākṣasāpasado mama
soḍhuṃ yudhi parispandam atha vā sarvarākṣasāḥ
9 paśya bāhū suvṛttau me hastihastanibhāv imau
ūrū parighasaṃkāśau saṃhataṃ cāpy uro mama
10 vikramaṃ me yathendrasya sādya drakṣyasi śobhane
māvamaṃsthāḥ pṛthuśroṇimatvā mām iha mānuṣam
11 [hi]
nāvamanye naravyāghra tām ahaṃ devarūpiṇam
dṛṣṭāpadānas tu mayā mānuṣeṣv eva rākṣasaḥ
12 [vai]
tathā saṃjalpatas tasya bhīmasenasya bhārata
vācaḥ śuśrāva tāḥ kruddho rākṣasaḥ puruṣādakaḥ
13 avekṣamāṇas tasyāś ca hiḍimbo mānuṣaṃ vapuḥ
sragdāma pūritaśikhaṃ samagrendu nibhānanam
14 subhrū nāsākṣi keśāntaṃ sukumāranakha tvacam
sarvābharaṇasaṃyuktaṃ susūkṣmāmbara vāsasam
15 tāṃ tathā mānuṣaṃ rūpaṃ bibhratīṃ sumanoraham
puṃskāmāṃ śaṅkamānaś ca cukrodha puruṣādakaḥ
16 saṃkruddho rākṣasas tasyā bhaginyāḥ kurusattama
utphālya vipule netre tatas tām idam abravīt
17 ko hi me bhoktukāmasyā vighnaṃ carati durmatiḥ
na bibheṣi hiḍimbe kiṃ mat kopād vipramohitā
18 dhik tvām asati puṃskāme mama vipriyakāriṇi
pūrveṣāṃ rākṣasendrāṇāṃ sarveṣām ayaśaḥ kari
19 yān imān āśritākārṣīr apriyaṃ sumahan mama
eṣa tān adya vai sarvān haniṣyāmi tvayā saha
20 evam uktvā hiḍimbāṃ sa hiḍimbo lohitekṣaṇaḥ
vadhāyābhipapātaināṃ dantair dantān upaspṛśan
21 tam āpatantaṃ saṃprekṣya bhīmaḥ praharatāṃ varaḥ
bhartsayām āsa tejasvī tiṣṭha tiṣṭheti cābravīt
SECTION CXL
(Sambhava
Parva continued)
"Vaisampayana continued, 'Beholding the
Pandavas and the son of Dhritarashtra accomplished in arms, Drona thought the
time had come when he could demand the preceptorial fee. And, O king, assembling
his pupils one day together, the preceptor Drona asked of them the fee, saying,
'Seize Drupada, the king of Panchala in battle and bring him unto me. That
shall be the most acceptable fee.' Those warriors then answering, 'So be it',
speedily mounted up on their chariots, and for bestowing upon their preceptor
the fee he had demanded, marched out, accompanied by him. Those bulls among
men, smiting the Panchalas on their way, laid siege to the capital of the great
Drupada. And Duryodhana and Karna and the mighty Yuyutsu, and Duhsasana and
Vikarna and Jalasandha and Sulochana,--these and many other foremost of
Kshatriya princes of great prowess, vied with one another in becoming the
foremost in the attack. And the princes, riding in first class chariots and
following the cavalry, entered the hostile capital, and proceeded along the
streets."Meanwhile, the king of Panchala, beholding that mighty force and hearing its loud clamour, came out of his palace, accompanied by his brothers. Though king Yajnasena was well-armed, the Kuru army assailed him with a shower of arrows, uttering their war-cry. Yajnasena, however, not easy to be subdued in battle, approaching the Kurus upon his white chariot, began to rain his fierce arrows around.
"Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor, that best of Brahmanas, Drona, and said, 'We shall exert ourselves after these have displayed their prowess. The king of Panchala can never be taken on the field of the battle by any of these. Having said this, the sinless son of Kunti surrounded by his brothers, waited outside the town at a distance of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed forward and pouring a fierce shower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that, though he was fighting unsupported on a single chariot, the Kurus from panic supposed that there were many Drupadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conchs and trumpets and drums by thousands began to be sounded by the Panchalas from their houses (giving the alarm). Then there arose from the mighty Panchala host a roar terrible as that of the lion, while the twang of their bow-strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began to shower their arrows upon the enemy. But the mighty bowman, Prishata's son, invincible in battle, though very much pierced with the arrows of the enemy, instantly began, O Bharata,
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to afflict the hostile ranks with greater vigour. And careering over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Karna and many other heroic princes and numberless warriors, and slaked their thirst for battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. Young and old, they all rushed to battle, assailing the Kurus with vigour. The Kauravas, then, O Bharata, beholding the battle become frightful, broke and fled wailing towards the Pandavas.
"The Pandavas, hearing the terrible wail of the beaten host, reverentially saluted Drona and ascended their chariots. Then Arjuna hastily bidding Yudhishthira not to engage in the fight, rushed forward, appointing the sons of Madri (Nakula and Sahadeva) the protectors of his chariot-wheels, while Bhimasena ever fighting in the van, mace in hand, ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing the shouts of the enemy, advanced towards them, filling the whole region with the rattle of his chariot-wheels. And like a Makara entering the sea, the mighty-armed Bhima, resembling a second Yama, mace in hand, entered the Panchala ranks, fiercely roaring like the ocean in a tempest. And Bhima, mace in hand, first rushed towards the array of elephants in the hostile force, while Arjuna, proficient in battle, assailed that force with the prowess of his arms. And Bhima, like the great Destroyer himself, began to slay those elephants with his mace. Those huge animals, like unto mountains, struck with Bhima's mace, had their heads broken into pieces. Covered with stream of blood, they began to fall upon the ground like cliffs loosened by thunder. And the Pandavas prostrated on the ground elephants and horses and cars by thousands and slew many foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods driveth before him with his staff countless cattle with ease, so did Vrikodara drive before him the chariots and elephants of the hostile force.
"Meanwhile, Phalguna, impelled by the desire of doing good unto Bharadwaja's son, assailed the son of Prishata with a shower of arrows and felled him from the elephant on which he was seated. And, O monarch, Arjuna, like unto the terrible fire that consumeth all things at the end of the Yuga, began to prostrate on the ground horses and cars and elephants by thousands. The Panchalas and the Srinjayas, on the other hand, thus assailed by the Pandava, met him with a perfect shower of weapons of various kinds. And they sent up a loud shout and fought desperately with Arjuna. The battle became furious and terrible to behold. Hearing the enemy's shouts, the son of Indra was filled with wrath and assailing the hostile host with a thick shower of arrows, rushed towards it furiously afflicting it with renewed vigour. They who observed the illustrious Arjuna at that time could not mark any interval between his fixing the arrows on the bowstring and letting them off. Loud were the shouts that rose there, mingled with cheers of approval. Then the king of the Panchalas, accompanied by (the generalissimo
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of his forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara rushing at the chief of the celestials (in days of yore). Then Arjuna covered the king of Panchala with a shower of arrows. Then there arose a frightful uproar among the Panchala host like unto the roar of a mighty lion springing at the leader of a herd of elephants. And beholding Arjuna rushing at the king of Panchala to seize him, Satyajit of great prowess rushed at him. And the two warriors, like unto Indra and the Asura Virochana's son (Vali), approaching each other for combat, began to grind each other's ranks. Then Arjuna with great force pierced Satyajit with ten keen shafts at which feat the spectators were all amazed. But Satyajit, without losing any time, assailed Arjuna with a hundred shafts. Then that mighty car-warrior, Arjuna, endued with remarkable lightness of motion, thus covered by that shower of arrows, rubbed his bow-string to increase the force and velocity of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed at the king of the Panchalas, but Satyajit, quickly taking up a tougher bow, pierced with his arrows Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in battle by the Panchala warrior, forgave not his foe. Eager to slay him at once, he pierced with a number of arrows his antagonist's horses, flags, bow, clenched (left) fist, charioteer, and the attendant at his back. Then Satyajit, finding his bows repeatedly cut in twain and his horses slain, desisted from the fight.
"The king of the Panchalas, beholding his general thus discomfited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foremost of warriors, crowned with success, began to fight furiously, and quickly cutting his enemy's bow in twain as also his flagstaff which he caused to fall down, pierced his antagonist's horses, and charioteer also with five arrows. Then throwing aside his bow Arjuna took his quiver, and taking out a scimitar and sending forth a loud shout, leaped from his own chariot upon that of his foe. And standing there with perfect fearlessness he seized Drupada as Garuda seizeth a huge snake after agitating the waters of the ocean. At the sight of this, the Panchala troops ran away in all directions.
"Then Dhananjaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Panchala ranks. And beholding him returning (with his captive), the princes began to lay waste Drupada's capital. Addressing them Arjuna said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes. Therefore, O Bhima, slay not his soldiers. Let us only give unto our preceptor his fee.'
"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty Bhimasena, though unsatiated with the exercise of battle, refrained from the act of slaughter. And, O bull of the Bharata race, the princes then, taking Drupada with them after having seized him on the field of battle along with his friends and counsellors, offered him unto Drona. And Drona beholding Drupada thus brought under complete control--humiliated and
p. 294
deprived of wealth--remembered that monarch's former hostility and addressing him said, 'Thy kingdom and capital have been laid waste by me. But fear not for thy life, though it dependeth now on the will of thy foe. Dost thou now desire to revive thy friendship (with me)?' Having said this, he smiled a little and again said, 'Fear not for thy life, brave king! We, Brahmanas, are ever forgiving. And, O bull among Kshatriyas, my affection and love for thee have grown with me in consequence of our having sported together in childhood in the hermitage. Therefore, O king, I ask for thy friendship again. And as a boon (unasked), I give thee half the kingdom (that was thine). Thou toldest me before that none who was not a king could be a king's friend. Therefore is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of all the territory lying on the southern side of the Bhagirathi, while I become king of all the territory on the north of that river. And, O Panchala, if it pleaseth thee, know me hence for thy friend.'
"On hearing these words, Drupada answered, 'Thou art of noble soul and great prowess. Therefore, O Brahmana, I am not surprised at what thou doest. I am very much gratified with thee, and I desire thy eternal friendship.'
"Vaisampayana continued, 'After this, O Bharata, Drona released the king of Panchala, and cheerfully performing the usual offices of regard, bestowed upon him half the kingdom. Thenceforth Drupada began to reside sorrowfully in (the city of) Kampilya within (the province of) Makandi on the banks of the Ganga filled with many towns and cities. And after his defeat by Drona, Drupada also ruled the southern Panchalas up to the bank of the Charmanwati river. And Drupada from that day was well-convinced that he could not, by Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiritual) power. And he, therefore, began to wander over the whole earth to find out the means of obtaining a son (who would subjugate his Brahmana foe).
"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the territory of Ahicchatra full of towns and cities, obtained by Arjuna, and bestowed upon Drona.'
Book
1
Chapter 141
1 [vai]
bhīmasenas tu taṃ dṛṣṭvā rākṣasaṃ prahasann iva
bhaginīṃ prati saṃkruddham idaṃ vacanam abravīt
2 kiṃ te hiḍimba etair vā sukhasuptaiḥ prabodhitaiḥ
mām āsādaya durbuddhe tarasā tvaṃ narāśana
3 mayy eva praharaihi tvaṃ na striyaṃ hantum arhasi
viśeṣato 'napakṛte pareṇāpakṛte sati
4 na hīyaṃ svavaśā bālā kāmayaty adya mām iha
coditaiṣā hy anaṅgena śarīrāntara cāriṇā
bhaginī tava durbuddhe rākṣasānāṃ yaśohara
5 tvan niyogena caiveyaṃ rūpaṃ mama samīkṣya ca
kāmayaty adya māṃ bhīrur naiṣā dūṣayate kulam
6 anaṅgena kṛte doṣe nemāṃ tvam iha rākṣasa
mayi tiṣṭhati duṣṭātman na striyaṃ hantum arhasi
7 samāgaccha mayā sārdham ekenaiko narāśana
aham eva nayiṣyāmi tvām adya yamasādanam
8 adya te talaniṣpiṣṭaṃ śiro rākṣasa dīryatām
kuñjarasyeva pādena viniṣpiṣṭaṃ balīyasaḥ
9 adya gātrāṇi kravyādāḥ śyenā gomāyavaś ca te
karṣantu bhuvi saṃhṛṣṭā nihatasya mayā mṛdhe
10 kṣaṇenādya kariṣye 'ham idaṃ vanam akaṇṭakam
purastād dūṣitaṃ nityaṃ tvayā bhakṣayatā narān
11 adya tvāṃ bhaginī pāpakṛṣyamāṇaṃ mayā bhuvi
drakṣaty adripratīkāśaṃ siṃheneva mahādvipam
12 nirābādhās tvayi hate mayā rākṣasapāṃsana
vanam etac cariṣyanti puruṣā vanacāriṇaḥ
13 [hi]
garjitena vṛthā kiṃ te katthitena ca mānuṣa
kṛtvaitat karmaṇā sarvaṃ katthethā māciraṃ kṛthāḥ
14 balinaṃ manyase yac ca ātmānam aparākramam
jñāsyasy adya samāgamya mayātmānaṃ balādhikam
15 na tāvad etān hiṃsiṣye svapantv ete yathāsukham
eṣa tvām eva durbuddhe nihanmy adyāpriyaṃ vadam
16 pītvā tavāsṛg gātrebhyas tataḥ paścād imān api
haniṣyāmi tataḥ paścād imāṃ vipriyakāriṇīm
17 [vai]
evam uktvā tato bāhuṃ pragṛhyā puruṣādakaḥ
abhyadhāvata saṃkruddho bhīmasenam ariṃdamam
18 tasyābhipatatas tūrṇaṃ bhīmo bhīmaparākramaḥ
vegena prahṛtaṃ bāhuṃ nijagrāha hasann iva
19 nigṛhya taṃ balād bhīmo visphurantaṃ cakarṣa ha
tasmād deśād dhanūṃṣy aṣṭau siṃhaḥ kṣudramṛgaṃ yathā
20 tataḥ sa rākṣasaḥ kruddhaḥ pāṇḍavena balād dhṛtaḥ
bhīmasenaṃ samāliṅgya vyanadad bhairavaṃ ravam
21 punar bhīmo balād enaṃ vicakarṣa mahābalaḥ
mā śabdaḥ sukhasuptānāṃ bhrātṝṇāṃ me bhaved iti
22 anyonyaṃ tau samāsādya vicakarṣatur ojasā
rākṣaso bhīmasenaś ca vikramaṃ cakratuḥ param
23 babhañjatur mahāvṛkṣāṁl latāś cākarṣatus tataḥ
mattāv iva susaṃrabdhau vāraṇau ṣaṣṭihāyanau
24 tayoḥ śabdena mahatā vibuddhās te nararṣabhāḥ
saha mātrā tu dadṛśur hiḍimbām agrataḥ sthitām
SECTION CXLI
(Sambhava
Parva continued)
"Vaisampayana continued, 'After the expiration,
O king, of a year from this, Dhritarashtra, moved by kindness for the people,
installed Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom
on account of his firmness, fortitude, patience, benevolence, frankness and
unswerving honesty (of heart). And within a short time Yudhishthira, the son of
Kunti, by his good behaviour, manners and close application to business,
overshadowed the deeds of his father. And the second Pandava, Vrikodara, beganp. 295
to receive continued lessons from Sankarshana (Valarama) in encounters with the sword and the mace and on the chariot. And after Bhima's education was finished, he became in strength like unto Dyumatsena himself and continuing to live in harmony with his brothers, he began to exert his prowess. And Arjuna became celebrated for the firmness of his grasp (of weapons), for his lightness of motion, precision of aim, and his proficiency in the use of the Kshura, Naracha, Vala and Vipatha weapons, indeed, of all weapons, whether straight or crooked or heavy. And Drona certified that there was none in the world who was equal to Arjuna in lightness of hand and general proficiency.
"One day, Drona, addressing Arjuna before the assembled Kaurava princes, said, 'There was a disciple of Agastya in the science of arms called Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I obtained from him a weapon called Brahmasira which could never be futile and which was like unto thunder itself, capable of consuming the whole earth. That weapon, O Bharata, from what I have done, may now pass from disciple to disciple. While imparting it to me, my preceptor said, 'O son of Bharadwaja, never shouldst thou hurl this weapon at any human being, especially at one who is of poor energy. Thou hast, O hero, obtained that celestial weapon. None else deserveth it. But obey the command of the Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives.' When Arjuna, on hearing this, pledged his word that he would give what the preceptor demanded, the latter said, 'O sinless one, thou must fight with me when I fight with thee.' And that bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet, went away northward. Then there arose a loud shout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the sword and on the chariot as also with the bow, acquired wonderful proficiency. Sahadeva obtained the whole science of morality and duties from (Vrihaspati) the spiritual chief of celestials, and continued to live under the control of his brothers. And Nakula, the favourite of his brothers taught by Drona, became known as a skilful warrior and a great car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes became so powerful that they slew in battle the great Sauvira who had performed a sacrifice extending over three years, undaunted by the raids of the Gandharvas. And the king of the Yavanas himself whom the powerful Pandu even had failed to bring under subjection was brought by Arjuna under control. Then again Vipula, the king of the Sauviras, endued with great prowess, who had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. And Arjuna also repressed by means of his arrows (the pride of) king Sumitra of Sauvira, also known by the name of Dattamitra who had resolutely sought an encounter with him. The third of the Pandava
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princes, assisted by Bhima, on only a single car subjugated all the kings of the East backed by ten thousand cars. In the same way, having conquered on a single car the whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large booty.
"Thus did those foremost of men, the illustrious Pandavas, conquering the territories of other kings, extend the limits of their own kingdom. But beholding the great prowess and strength of those mighty bowmen, king Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned, and from that day the monarch became so anxious that he could hardly sleep.'"
Book
1
Chapter 142
1 [vai]
prabuddhās te hiḍimbāyā rūpaṃ dṛṣṭvātimānuṣam
vismitāḥ puruṣā vyāghrā babhūvuḥ pṛthayā saha
2 tataḥ kuntī samīkṣyaināṃ vismitā rūpasaṃpadā
uvāca madhuraṃ vākyaṃ sāntvapūrvam idaṃ śanaiḥ
3 kasya tvaṃ suragarbhābhe kā cāsi varavarṇini
kena kāryeṇa suśroṇi kutaś cāgamanaṃ tava
4 yadi vāsya vanasyāsi devatā yadi vāpsarāḥ
ācakṣva mama tat sarvaṃ kimarthaṃ ceha tiṣṭhasi
5 [hiḍimbā]
yad etat paśyasi vanaṃ nīlameghanibhaṃ mahat
nivāso rākṣasasyaitad dhiḍimbasya mamaiva ca
6 tasya māṃ rākṣasendrasya bhaginīṃ viddhi bhāmini
bhrātrā saṃpreṣitām ārye tvāṃ saputrāṃ jighāṃsatā
7 krūra buddher ahaṃ tasya vacanād āgatā iha
adrākṣaṃ hemavarṇābhaṃ tava putraṃ mahaujasam
8 tato 'haṃ sarvabhūtānāṃ bhāve vicaratā śubhe
coditā tava putrasya manmathena vaśānugā
9 tato vṛto mayā bhartā tava putro mahābalaḥ
apanetuṃ ca yatito na caiva śakito mayā
10 cirāyamāṇāṃ māṃ jñātvā tataḥ sa puruṣādakaḥ
svayam evāgato hantum imān sarvāṃs tavātmajān
11 sa tena mama kāntena tava putreṇa dhīmatā
balād ito viniṣpiṣya vyapakṛṣṭo mahātmanā
12 vikarṣantau mahāvegau garjamānau parasparam
paśyadhvaṃ yudhi vikrāntāv etau tau nararākṣasau
13 [vai]
tasyā śrutvaiva vacanam utpapāta yudhiṣṭhiraḥ
arjuno nakulaś caiva sahadevaś ca vīryavān
14 tau te dadṛśur āsaktau vikarṣantau parasparam
kāṅkṣamāṇau jayaṃ caiva siṃhāv iva raṇotkaṭau
15 tāv anyonyaṃ samāśliṣya vikarṣantau parasparam
dāvāgnidhūmasadṛśaṃ cakratuḥ pārthivaṃ rajaḥ
16 vasudhā reṇusaṃvītau vasudhādharasaṃnibhau
vibhrājetāṃ yathā śailau nīhāreṇābhisaṃvṛtau
17 rākṣasena tathā bhīmaṃ kliśyamānaṃ nirīkṣya tu
uvācedaṃ vacaḥ pārthaḥ prahasañ śanakair iva
18 bhīma mā bhair mahābāho na tvāṃ budhyāmahe vayam
sametaṃ bhīmarūpeṇa prasuptāḥ śramakarśitāḥ
19 sāhāyye 'smi sthitaḥ pārtha yodhayiṣyāmi rākṣasam
nakulaḥ sahadevaś ca mātaraṃ gopayiṣyati
20 [bhm]
udāsīno nirīkṣasva na kāryaḥ saṃbhramas tvayā
na jātv ayaṃ punar jīven madbāhvantaram āgataḥ
21 [ārj]
kim anena ciraṃ bhīma jīvatā pāparakṣasā
gantavyaṃ naciraṃ sthātum iha śakyam ariṃdama
22 purā saṃrajyate prācī purā saṃdhyā pravartate
raudre muhūrte rakṣāṃsi prabalāni bhavanti ca
23 tvarasva bhīma mā krīḍa jahi rakṣo vibhīṣaṇam
purā vikurute māyāṃ bhujayoḥ sāram arpaya
24 [vai]
arjunenaivam uktas tu bhīmo bhīmasya rakṣasaḥ
utkṣipyābhrāmayad dehaṃ tūrṇaṃ guṇaśatādhikam
25 [bhm]
vṛthā māṃsair vṛthā puṣṭo vṛthā vṛddho vṛthā matiḥ
vṛthā maraṇam arhas tvaṃ vṛthādya na bhaviṣyasi
26 [ārj]
atha vā manyase bhāraṃ tvam imaṃ rākṣasaṃ yudhi
karomi tava sāhāyyaṃ śīghram eva nihanyatām
27 atha vāpy aham evainaṃ haniṣyāmi vṛkodara
kṛtakarmā pariśrāntaḥ sādhu tāvad upārama
28 [vai]
tasya tad vacanaṃ śrutvā bhīmaseno 'tyamarṣaṇaḥ
niṣpiṣyainaṃ balād bhūmau paśumāram amārayat
29 sa māryamāṇo bhīmena nanāda vipulaṃ svanam
pūrayaṃs tad vanaṃ sarvaṃ jalārdra iva dundubhiḥ
30 bhujābhyāṃ yoktrayitvā taṃ balavān pāṇḍunandanaḥ
madhye bhaṅktvā sabalavān harṣayām āsa pāṇḍavān
31 hiḍimbaṃ nihataṃ dṛṣṭvā saṃhṛṣṭās te tarasvinaḥ
apūjayan naravyāghraṃ bhīmasenam ariṃdamam
32 abhipūjya mahātmānaṃ bhīmaṃ bhīmaparākramam
punar evārjuno vākyam uvācedaṃ vṛkodaram
33 nadūre nagaraṃ manye vanād asmād ahaṃ prabho
śīghraṃ gacchāma bhadraṃ te na no vidyāt suyodhanaḥ
34 tataḥ sarve tathety uktvā saha mātrā paraṃtapāḥ
prayayuḥ puruṣavyāghrā hiḍimbā caiva rākṣasī
SECTION CXLII
(Sambhava
Parva continued)
"Vaisampayana continued, 'On hearing
that the heroic sons of Pandu endued with excess of energy had become so
mighty, king Dhritarashtra became very miserable with anxiety. Then summoning
unto his side Kanika, that foremost of minister, well-versed in the science of
politics and an expert in counsels the king said, 'O best of Brahmanas, the
Pandavas are daily overshadowing the earth. I am exceedingly jealous of them.
Should I have peace or war with them? O Kanika, advise me truly, for I shall do
as thou biddest."Vaisampayana continued, 'That best of Brahmanas, thus addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science."
"Listen to me, O sinless king, as I answer thee. And, O best of Kuru kings, it behoveth thee not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever increase their prowess. Carefully avoiding all faults themselves they should ceaselessly watch over the faults of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him. Therefore the king should ever have recourse to chastisement in all he doeth. He should so conduct himself that, his foe may not detect any weak side in him. But by means of the weakness he detecteth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise concealing its body, his means and ends, and he should always keep back his own weakness from, the sight of others. And having begun a particular act, he should ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly, produceth a festering sore. The slaughter of a foe who doeth thee evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour of his disaster and then kill him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O
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sire, an enemy should never be scorned, however contemptible. A spark of fire is capable of consuming an extensive forest if only it can spread from one object to another in proximity. Kings should sometimes feign blindness and deafness, for if impotent to chastise, they should pretend not to notice the faults that call for chastisement. On occasions, such as these, let them regard their bows as made of straw. But they should be always on the alert like a herd of deer sleeping in the woods. When thy foe is in thy power, destroy him by every means open or secret. Do not show him any mercy, although he seeketh thy protection. A foe, or one that hath once injured thee, should be destroyed by lavishing money, if necessary, for by killing him thou mayest be at thy ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes root and branch. Then shouldst thou destroy their allies and partisans. The allies and partisans can never exist if the principal be destroyed. If the root of the tree is torn up, the branches and twigs can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, O king, rule thy kingdom, always anxiously watching thy foes. By maintaining the perpetual fire by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou has gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for thou shouldst proceed on the principle of selection. Bear thy foe upon thy shoulders till the time cometh when thou canst throw him down, breaking him into pieces like an earthen pot thrown down with violence upon a stony surface. The foe must never be let off even though he addresseth thee most piteously. No pity shouldst thou show him but slay him at once. By the arts of conciliation or the expenditure of money should the foe be slain. By creating disunion amongst his allies, or by the employment of force, indeed by every means in thy power shouldst thou destroy thy foe.'
"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the arts of conciliation or the expenditure of money, or by producing disunion or by the employment of force.'
"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of his own interests who lived in the company of four friends, viz., a tiger, a mouse, a wolf, and a mongoose. One day they saw in the woods a strong deer, the leader of a herd, whom, however, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal opening the proceedings said, 'O tiger, thou hast made many an effort to seize this deer, but all in vain
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simply because this deer is young, fleet and very intelligent. Let now the mouse go and eat into its feet when it lieth asleep. And when this is done, let the tiger approach and seize it. Then shall we all, with great pleasure feast on it.' Hearing these words of the jackal, they all set to work very cautiously as he directed. And the mouse ate into the feet of the deer and the tiger killed it as anticipated. And beholding the body of the deer lying motionless on the ground, the jackal said unto his companions, 'Blessed be ye! Go and perform your ablutions. In the meantime I will look after the deer.' Hearing what the jackal said, they all went into a stream. And the jackal waited there, deeply meditating upon what he should do. The tiger endued with great strength, returned first of all to the spot after having performed his ablutions. And he saw the jackal there plunged in meditation. The tiger said, 'Why art thou so sorrowful, O wise one! Thou art the foremost of all intelligent beings. Let us enjoy ourselves today by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one, what the mouse hath said. He hath even said, O, fie on the strength of the king of the beasts! This deer hath been slain by me. By might of my arm he will today gratify his hunger.' When he hath boasted in such a language, I, for my part, do not wish to touch this food.' The tiger replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I shall, from this day, slay with the might of my own arms, creatures ranging the forest and then feast on their flesh.' Having said this, the tiger went away.
"And after the tiger had left the spot, the mouse came. And seeing the mouse come, the jackal addressed him and said, 'Blest be thou, O mouse, but listen to what the mongoose hath said. He hath even said, The carcass of this deer is poison (the tiger having touched it with his claws). I will not eat of it. On the other hand, if thou, O jackal, permittest it, I will even slay the mouse and feast on him.' Hearing this the mouse became alarmed and quickly entered his hole. And after the mouse had gone, the wolf, O king, came there having performed his ablutions. And seeing the wolf come, the jackal said unto him, 'The king of the beasts hath been angry with thee. Evil is certain to overtake thee. He is expected here with his wife. Do as thou pleasest.' Thus was the wolf also, fond of animal flesh, got rid of by the jackal. And the wolf fled, contracting his body into the smallest dimensions. It was then that the mongoose came. And, O king, the jackal, seeing him come, said, 'By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this flesh as you please.' The mongoose replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse have all been defeated by thee, heroes as they are, thou seemest to be a greater hero still. I do not desire to fight with thee.' Saying this, the mongoose also went away.
"Kanika continued, 'When they all had thus left the place, the jackal, well-pleased with the success of his policy, alone ate up that flesh. If kings always act in this way, they can be happy. Thus should the timid by exciting
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their fears, the courageous by the arts of conciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowess be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.'
"Kanika continued, 'If thy son, friend, brother, father, or even the spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous of prosperity, slay him without scruples. By curses and incantations, by gift of wealth, by poison, or by deception, the foe should be slain. He should never be neglected from disdain. If both the parties be equal and success uncertain, then he that acteth with diligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should be chastised. If thou art angry, show thyself as if thou art not so, speaking even then with a smile on thy lips. Never reprove any one with indications of anger (in thy speech). And O Bharata, speak soft words before thou smitest and even while thou art smiting! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Comforting thy foe by conciliation, by gift of wealth, and smooth behaviour, thou must smite him when he walketh not aright. Thou shouldst equally smile the heinous offender who liveth by the practice of virtue, for the garb of virtue simply covereth his offences like black clouds covering the mountains. Thou shouldst burn the house of that person whom thou punishest with death. And thou shouldst never permit beggars and atheists and thieves to dwell in thy kingdom. By a sudden sally or pitched battle by poison or by corrupting his allies, by gift of wealth, by any means in thy power, thou shouldst destroy thy foe. Thou mayest act with the greatest cruelty. Thou shouldst make thy teeth sharp to give a fatal bite. And thou should ever smite so effectually that thy foe may not again raise his head. Thou shouldst ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is such. For if the first be ever powerful he may destroy thee to the root (for thy unpreparedness). Thou shouldst never trust the faithless, nor trust too much those that are faithful, for if those in whom thou confidest prove thy foes, thou art certain to be annihilated. After testing their faithfulness thou shouldst employ spies in thy own kingdom and in the kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Thy spies should be placed in gardens, places of amusement, temples and other holy places, drinking halls, streets, and with the (eighteen) tirthas (viz., the minister, the chief priest, the heir-presumptive, the commander-in-chief, the gate-keepers of the court, persons in the inner apartments, the jailor, the chief surveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of the council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the frontier guards, and the keeper of the forests), and in places of sacrifice, near wells, on mountains
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and in rivers, in forests, and in all places where people congregate. In speech thou shouldst ever be humble, but let thy heart be ever sharp as razor. And when thou art engaged in doing even a very cruel and terrible act, thou shouldst talk with smiles on thy lips. If desirous of prosperity, thou shouldst adopt all arts--humility, oath, conciliation. Worshipping the feet of others by lowering thy head, inspiring hope, and the like. And, a person conversant with the rules of policy is like a tree decked with flowers but bearing no fruit; or, if bearing fruit, these must be at a great height not easily attainable from the ground; and if any of these fruits seem to be ripe care must be taken to make it appear raw. Conducting himself in such a way, he shall never fade. Virtue, wealth and pleasure have both their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue (incessantly) are made unhappy for want of wealth and the neglect of pleasure. Those again in pursuit of wealth are made unhappy for the neglect of two others. And so those who pursue pleasure suffer for their inattention to virtue and wealth. Therefore, thou shouldst pursue virtue, wealth and pleasure, in such a way that thou mayest not have to suffer therefrom. With humiliation and attention, without jealousy and solicitous of accomplishing thy purpose, shouldst thou, in all sincerity, consult with the Brahmanas. When thou art fallen, thou shouldst raise thyself by any means, gentle or violent; and after thou hast thus raised thyself thou shouldst practise virtue. He that hath never been afflicted with calamity can never have prosperity. This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those of Nala and Rama). He whose heart hath been unstrung by sorrow should be consoled with hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who, having concluded a treaty with an enemy, reposeth at ease as if he hath nothing more to do, is very like a person who awaketh, fallen down from the top of a tree whereon he had slept. A king should ever keep to himself his counsels without fear of calumny, and while beholding everything with the eyes of his spies, he should take care to conceal his own emotions before the spies of his enemies. Like a fisherman who becometh prosperous by catching and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of thy foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up (like weeds) and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approacheth (from love) one in affluence; and when one's purpose hath been accomplished, one hath no need to approach him whom he had hitherto looked to for its accomplishment. Therefore, when thou doest anything never do it completely, but ever leave something to be desired for
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by others (whose services thou mayest need). One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A prudent king should ever act in such a way that friends and foes may never know his motive before the commencement of his acts. Let them know all when the act hath been commenced or ended, and as long as danger doth not come, so long only shall thou act as if thou art afraid. But when it hath overtaken thee, thou must grapple with it courageously. He who trusteth in a foe who hath been brought under subjection by force, summoneth his own death as a crab by her act of conception. Thou shouldst always reckon the future act as already arrived (and concert measures for meeting it), else, from want of calmness caused by haste, thou mayest overlook an important point in meeting it when it is before thee. A person desirous of prosperity should always exert with prudence, adopting his measures to time and place. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites; and to virtue, wealth, and pleasure. It is well-known that time and place (if taken into consideration) always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he may soon grow like a palmyra tree extending its roots or like a spark of fire in the deep woods that may soon burst into an extensive conflagration. As a little fire gradually fed with faggots soon becometh capable of consuming even the biggest blocks, so the person who increaseth his power by making alliances and friendships soon becometh capable of subjugating even the most formidable foe. The hope thou givest unto thy foe should be long deferred before it is fulfilled; and when the time cometh for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some reason, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroying their foes, ever resemble razors in every particular; unpitying as these are sharp, hiding their intents as these are concealed in their leathern cases, striking when the opportunity cometh as these are used on proper occasions, sweeping off their foes with all their allies and dependants as these shave the head or the chin without leaving a single hair. O supporter of the dignity of the Kurus, bearing thyself towards the Pandavas and others also as policy dictateth, act in such a way that thou mayest not have to grieve in future. Well do I know that thou art endued with every blessing, and possessed of every mark of good fortune. Therefore, O king, protect thyself from the sons of Pandu! O king, the sons of Pandu are stronger than their cousins (thy sons); therefore, O chastiser of foes, I tell thee plainly what thou shouldst do. Listen to it, O king, with thy children, and having listened to it, exert yourselves (to do the needful). O king, act in such a way that there may not be any fear for thee from the Pandavas. Indeed, adopt such measures consonant with the science of policy that thou mayest not have to grieve in the future.'
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"Vaisampayana continued, 'Having delivered himself thus Kanika returned to his abode, while the Kuru king Dhritarashtra became pensive and melancholy.'"
Book
1
Chapter 143
1 [bhm]
smaranti vairaṃ rakṣāṃsi māyām āśritya mohinīm
hiḍimbe vraja panthānaṃ tvaṃ vai bhrātṛniṣevitam
2 [y]
kruddho 'pi puruṣavyāghra bhīma mā sma striyaṃ vadhīḥ
śarīraguptyābhyadhikaṃ dharmaṃ gopaya pāṇḍava
3 vadhābhiprāyam āyāntam avadhīs tvaṃ mahābalam
rakṣasas tasyā bhaginī kiṃ naḥ kruddhā kariṣyati
4 [vai]
hiḍimbā tu tataḥ kuntīm abhivādya kṛtāñjaliḥ
yudhiṣṭhiraṃ ca kaunteyam idaṃ vacanam abravīt
5 ārye jānāsi yad duḥkham iha strīṇām anaṅgajam
tad idaṃ mām anuprāptaṃ bhīmasenakṛtaṃ śubhe
6 soḍhuṃ tatparamaṃ duḥkhaṃ mayā kālapratīkṣayā
so 'yam abhyāgataḥ kālo bhavitā me sukhāya vai
7 mayā hy utsṛjya suhṛdaḥ svadharmaṃ svajanaṃ tathā
vṛto 'yaṃ puruṣavyāghras tava putraḥ patiḥ śubhe
8 vareṇāpi tathānena tvayā cāpi yaśasvini
tathā bruvantī hi tadā pratyākhyātā kriyāṃ prati
9 tvaṃ māṃ mūḍheti vā matvā bhaktā vānugateti vā
bhartrānena mahābhāge saṃyojaya sutena te
10 tam upādāya gaccheyaṃ yatheṣṭaṃ devarūpiṇam
punaś caivāgamiṣyāmi viśrambhaṃ kuru me śubhe
11 ahaṃ hi manasā dhyātā sarvān neṣyāmi vaḥ sadā
vṛjine tārayiṣyāmi durgeṣu ca nararṣabhān
12 pṛṣṭhena vo vahiṣyāmi śīghrāṃ gatim abhīpsataḥ
yūyaṃ prasādaṃ kuruta bhīmaseno bhajeta mām
13 āpadas taraṇe prāṇān dhārayed yena yena hi
sarvam ādṛtya kartavyaṃ tad dharmam anuvartatā
14 āpatsu yo dhārayati dhramaṃ dharmavid uttamaḥ
vyasanaṃ hy eva dharmasya dharmiṇām āpad ucyate
15 puṇyaṃ prāṇān dhārayati puṇyaṃ prāṇadam ucyate
yena yenācared dharmaṃ tasmin garhā na vidyate
16 [y]
evam etad yathāttha tvaṃ hiḍimbe nātra saṃśayaḥ
sthātavyaṃ tu tvayā dharme yathā brūyāṃ sumadhyame
17 snātaṃ kṛtāhnikaṃ bhadre kṛtakautuka maṅgalam
bhīmasenaṃ bhajethās tvaṃ prāg astagamanād raveḥ
18 ahaḥsu viharānena yathākāmaṃ manojavā
ayaṃ tv ānayitavyas te bhīmasenaḥ sadā niśi
19 [vai]
tatheti tat pratijñāya hiḍimbā rākṣasī tadā
bhīmasenam upādāya ūrdhvam ācakrame tataḥ
20 śailaśṛṅgeṣu ramyeṣu devatāyataneṣu ca
mṛgapakṣivighuṣṭeṣu ramaṇīyeṣu sarvadā
21 kṛtvā ca paramaṃ rūpaṃ sarvābharaṇabhūṣitā
saṃjalpantī sumadhuraṃ ramayām āsa pāṇḍavam
22 tathaiva vanadurgeṣu puṣpitadrumasānuṣu
saraḥsu ramaṇīyeṣu padmotpalayuteṣu ca
23 nadī dvīpapradeśeṣu vaiḍūrya sikatāsu ca
sutīrtha vanatoyāsu tathā girinadīṣu ca
24 sagarasya pradeśeṣu maṇihemaciteṣu ca
pattaneṣu ca ramyeṣu mahāśālavaneṣu ca
25 devāraṇyeṣu puṇyeṣu tathā parvatasānuṣu
guhyakānāṃ nivāseṣu tāpasāyataneṣu ca
26 sarvartuphalapuṣpeṣu mānaseṣu saraḥsu ca
bibhratī paramaṃ rūpaṃ ramayām āsa pāṇḍavam
27 ramayantī tathā bhīmaṃ tatra tatra manojavā
prajajñe rākṣasī putraṃ bhīmasenān mahābalam
28 virūpākṣaṃ mahāvaktraṃ śaṅkukarṇaṃ vibhīṣaṇam
bhīmarūpaṃ sutāmrauṣṭhaṃ tīkṣṇadaṃṣṭraṃ mahābalam
29 maheṣvāsaṃ mahāvīryaṃ mahāsattvaṃ mahābhujam
mahājavaṃ mahākāyaṃ mahāmāyam ariṃdamam
30 amānuṣāṃ mānuṣajaṃ bhīmavegaṃ mahābalam
yaḥ piśācān atīvānyān babhūvāti sa mānuṣān
31 bālo 'pi yauvanaṃ prāpto mānuṣeṣu viśāṃ pate
sarvāstreṣu paraṃ vīraḥ prakarṣam agamad balī
32 sadyo hi garbhaṃ rākṣasyo labhante prasavanti ca
kāmarūpadharāś caiva bhavanti bahurūpiṇaḥ
33 praṇamya vikacaḥ pādāv agṛhṇāt sa pitus tadā
mātuś ca parameṣvāsas tau ca nāmāsya cakratuḥ
34 ghaṭabhāsotkaca iti mātaraṃ so 'bhyabhāṣata
abhavat tena nāmāsya ghaṭotkaca iti sma ha
35 anuraktaś ca tān āsīt pāṇḍavān sa ghaṭotkacaḥ
teṣāṃ ca dayito nityam ātmabhūto babhūva saḥ
36 saṃvāsasamayo jīrṇa ity abhāṣata taṃ tataḥ
hiḍimbā samayaṃ kṛtvā svāṃ gatiṃ pratyapadyata
37 kṛtyakāla upasthāsye pitṝn iti ghaṭotkacaḥ
āmantrya rākṣasaśreṣṭhaḥ pratasthe cottarāṃ diśam
38 sa hi sṛṣṭo maghavatā śaktihetor mahātmanā
karṇasyāprativīryasya vināśāya mahātmanaḥ
SECTION CXLIII
(Jatugriha
Parva)
"Vaisampayana said, 'Then the son of
Suvala (Sakuni), king Duryodhana, Duhsasana and Kama, in consultation with one
another, formed an evil conspiracy. With the sanction of Dhritarashtra, the
king of the Kurus, they resolved to burn to death Kunti and her (five) sons.
But that wise Vidura, capable of reading the heart by external signs,
ascertained the intention of these wicked persons by observing their
countenances alone. Then the sinless Vidura, of soul enlightened by true knowledge,
and devoted to the good of the Pandavas, came to the conclusion that Kunti with
her children should fly away from her foes. And providing for that purpose a
boat strong enough to withstand both wind and wave, he addressed Kunti and
said, 'This Dhritarashtra hath been born for destroying the fame and offspring
of the (Kuru) race. Of wicked soul, he is about to cast off eternal virtue. O
blessed one, I have kept ready on the stream a boat capable of withstanding
both wind and wave. Escape by it with thy children from the net that death hath
spread around you.'"Vaisampayana continued, 'Hearing these words, the illustrious Kunti was deeply grieved, and with her children, O bull of Bharata's race, stepped into the boat and went over the Ganges. Then leaving the boat according to the advice of Vidura, the Pandavas took with them the wealth that had been given to them (while at Varanavata) by their enemies and safely entered the deep woods. In the house of lac, however, that had been prepared for the destruction of the Pandavas, an innocent Nishada woman who had come there for some purpose, was, with her children burnt to death. And that worst of Mlechchhas, the wretched Purochana (who was the architect employed in building the house of lac) was also burnt in the conflagration. And thus were the sons of Dhirtarashtra with their counsellors deceived in their expectations. And thus also were the illustrious Pandavas, by the advice of Vidura, saved with their mother. But the people (of Varanavata) knew not of their safety. And the citizens of Varanavata, seeing the house of lac consumed (and believing the Pandavas to have been burnt to death) became exceedingly sorry. And they sent messengers unto king Dhritarashtra to represent everything that had happened. And they said to the monarch, 'Thy great end hath been achieved! Thou hast at last burnt the Pandavas to death! Thy desire fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.' Hearing this, Dhritarashtra with his children, made a show of grief, and along with his relatives, including
p. 303
[paragraph continues] Kshattri (Vidura) and Bhishma the foremost of the Kurus, performed the last honours of the Pandavas.'
"Janamejaya said, 'O best of Brahmanas, I desire to hear in full this history of the burning of the house of lac and the escape of the Pandavas there from. That was a cruel act of theirs (the Kurus), acting under the counsels of the wicked (Kanika). Recite the history to me of all that happened. I am burning with curiosity to hear it.'
"Vaisampayana said, 'O chastiser of all foes, listen to me, O monarch, as I recite the (history of the) burning of the house of lac and the escape of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass (everybody) in strength and Arjuna highly accomplished in arms became pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the son of Suvala, endeavoured by various means to compass the death of the Pandavas. The Pandavas too counteracted all those contrivances one after another, and in obedience to the counsels of Vidura, never spoke of them afterwards. Then the citizens, beholding the son of Pandu possessed of accomplishments, began, O Bharata, to speak of them in all places of public resort. And assembled in courtyards and other places of gathering, they talked of the eldest son of Pandu (Yudhishthira) as possessed of the qualifications for ruling the kingdom. And they said, 'Dhritarashtra, though possessed of the eye of knowledge, having been (born) blind, had not obtained the kingdom before. How can he (therefore) become king now? Then Bhishma, the son of Santanu, of rigid vows and devoted to truth, having formerly relinquished the sovereignty would never accept it now. We shall, therefore, now install (on the throne) with proper ceremonies the eldest of the Pandavas endued with youth, accomplished in battle, versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son of Santanu and Dhritarashtra conversant with the rules of morality, he will certainly maintain the former and the latter with his children in every kind of enjoyment.
"The wretched Duryodhana, hearing these words of the parting partisans of Yudhishthira, became very much distressed. Deeply afflicted, the wicked prince could not put up with those speeches. Inflamed with jealousy, he went unto Dhritarashtra, and finding him alone he saluted him with reverence and distressed at (the sight of) the partiality of the citizens for Yudhishthira, he addressed the monarch and said, 'O father, I have heard the parting citizens utter words of ill omen. Passing thee by, and Bhishma too, they desire the son of Pandu to be their king. Bhishma will sanction this, for he will not rule the kingdom. It seems, therefore, that the citizens are endeavouring to inflict a great injury on us. Pandu obtained of old the ancestral kingdom by virtue of his own accomplishments, but thou, from blindness, didst not obtain the kingdom, though fully qualified to have it. If Pandu's son now obtaineth the kingdom as his inheritance from Pandu, his son will obtain it after him and that son's son also, and so on will it descend
p. 304
in Pandu's line. In that case, O king of the world, ourselves with our children, excluded from the royal line, shall certainly be disregarded by all men. Therefore, O monarch, adopt such counsels that we may not suffer perpetual distress, becoming dependent on others for our food. O king, if thou hadst obtained the sovereignty before, we would certainly have succeeded to it, however much the people might be unfavourable to us.'"
Book
1
Chapter 144
1 [vai]
te vanena vanaṃ vīrā ghnanto mṛgagaṇān bahūn
apakramya yayū rājaṃs tvaramāṇā mahārathāḥ
2 matsyāṃs trigartān pāñcālān kīcakān antareṇa ca
ramaṇīyān vanoddeśān prekṣamāṇāḥ sarāṃsi ca
3 jaṭāḥ kṛtvātmanaḥ sarve valkalājinavāsasaḥ
saha kuntyā mahātmāno bibhratas tāpasaṃ vapuḥ
4 kva cid vahanto jananīṃ tvaramāṇā mahārathāḥ
kva cic chandena gacchantas te jagmuḥ prasabhaṃ punaḥ
5 brāhmaṃ vedam adhīyānā vedāṅgāni ca sārvaśaḥ
nītiśāstraṃ ca dhārmajñā dadṛśus te pitāmaham
6 te 'bhivādya mahātmānaṃ kṛṣṇadvaipāyanaṃ tadā
tasthuḥ prāñjalayaḥ sarve saha mātrā paraṃtapāḥ
7 [vyāsa]
mayedaṃ manasā pūrvaṃ viditaṃ bharatarṣabhāḥ
yathā sthitair adharmeṇa dhārtarāṣṭrair vivāsitāḥ
8 tad viditvāsmi saṃprāptaś cikīrṣuḥ paramaṃ hitam
na viṣādo 'tra kartavyaḥ sarvam etat sukhāya vaḥ
9 samās te caiva me sarve yūyaṃ caiva na saṃśayaḥ
dīnato bālataś caiva snehaṃ kurvanti bāndhavāḥ
10 tasmād abhyadhikaḥ sneho yuṣmāsu mama sāṃpratam
snehapūrvaṃ cikīrṣāmi hitaṃ vas tan nibodhata
11 idaṃ nagaram abhyāśe ramaṇīyaṃ nirāmayam
vasateha praticchannā mamāgamanakāṅkṣiṇaḥ
12 [vai]
evaṃ sa tān samāśvāsya vyāsaḥ pārthān ariṃdamān
ekacakrām abhigataḥ kuntīm āśvāsayat prabhuḥ
13 jīvaputri sutas te 'yaṃ dharmaputro yudhiṣṭhiraḥ
pṛthivyāṃ pārthivān sarvān praśāsiṣyati dharmarāṭ
14 dharmeṇa jitvā pṛthivīm akhilāṃ dharmavid vaśī
bhīmasenārjuna balād bhokṣyaty ayam asaṃśayaḥ
15 putrās tava ca mādryāś ca sarva eva mahārathāḥ
svarāṣṭre vihariṣyanti sukhaṃ sumanasas tadā
16 yakṣyanti ca naravyāghrā vijitya pṛthivīm imām
rājasūyāśvamedhādyaiḥ kratubhir bhūridakṣiṇaiḥ
17 anugṛhya suhṛdvargaṃ dhanena ca sukhena ca
pitṛpaitāmahaṃ rājyam iha bhokṣyanti te sutāḥ
18 evam uktvā niveśyainān brāhmaṇasya niveśane
abravīt pārthivaśreṣṭham ṛṣir dvaipāyanas tadā
19 iha māṃ saṃpratīkṣadhvam āgamiṣyāmy ahaṃ punaḥ
deśakālau viditvaiva vetsyadhvaṃ paramāṃ mudam
20 sa taiḥ prāñjalibhiḥ sarvais tathety ukto narādhipa
jagāma bhagavān vyāso yathākāmam ṛṣiḥ prabhuḥ
SECTION CXLIV
(Jatugriha
Parva continued)
"Vaisampayana continued, "King
Dhritarashtra whose knowledge only was his eyes, on hearing these words of his
son and recollecting everything that Kanika had, said unto him, became
afflicted with sorrow, and his mind also thereupon began to waver. Then
Duryodhana and Karna, and Sakuni, the son of Suvala, and Duhsasana as their
fourth, held a consultation together. Prince Duryodhana said unto
Dhritarashtra, 'Send, O father, by some clever contrivance, the Pandavas to the
town of Varanavata.
We shall then have no fear of them.' Dhritarashtra, on hearing these words
uttered by his son, reflected for a moment and replied unto Duryodhana, saying,
'Pandu, ever devoted to virtue, always behaved dutifully towards all his
relatives but particularly towards me. He cared very little for the enjoyments
of the world, but devotedly gave everything unto me, even the kingdom. His son
is as much devoted to virtue as he, and is possessed of every accomplishment.
Of world-wide fame, he is again the favourite of the people. He is possessed of
allies; how can we by force exile him from his ancestral kingdom? The
counsellors and soldiers (of the state) and their sons and grandsons have all
been cherished and maintained by Pandu. Thus benefited of old by Pandu, shall
not, O child, the citizens slay us with all our friends and relatives now on
account of Yudhishthira?""Duryodhana replied, 'What thou sayest, O father, is perfectly true. But in view of the evil that is looming on the future as regards thyself, if we conciliate the people with wealth and honours, they would assuredly side with us for these proofs of our power. The treasury and the ministers of state, O king, are at this moment under our control. Therefore, it behoveth thee now to banish, by some gentle means, the Pandavas to the town of Varanavata; O king, when the sovereignty shall have been vested in me, then, O Bharata, may Kunti with her children come back from that place.'
"Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing in my mind. But from its sinfulness I have never given expression to it. Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever sanction the exile of the Pandavas. In their eyes, O dear son, amongst the Kurus ourselves and the Pandavas are equal. Those wise and virtuous persons will make no difference between us. If therefore, we behave so towards
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the Pandavas, shall we not, O son, deserve death at the hands of the Kurus, of these illustrious personages, and of the whole world?'
"Duryodhana answered, 'Bhishma hath no excess of affection for either side, and will, therefore, be neutral (in case of dispute). The son of Drona (Aswatthaman) is on my side. There is no doubt that where the son is, there the father will be. Kripa, the son of Saradwat, must be on the side on which Drona and Aswatthaman are. He will never abandon Drona and his sister's son (Aswatthaman). Kshattri (Vidura) is dependent on us for his means of life, though he is secretly with the foe. It he sides the Pandavas, he alone can do us no injury, Therefore, exile thou the Pandavas to Varanavata without any fear. And take such steps that they may go thither this very day. By this act, O father, extinguish the grief that consumeth me like a blazing fire, that robbeth me of sleep, and that pierces my heart even like a terrible dart.'
Book
1
Chapter 145
1 [j]
ekacakrāṃ gatās te tu kuntīputrā mahārathāḥ
ataḥ paraṃ dvijaśreṣṭha kim akurvata pāṇḍavāḥ
2 [vai]
ekacakrāṃ gatās te tu kuntīputrā mahārathāḥ
ūṣur nāticiraṃ kālaṃ brāhmaṇasya niveśane
3 ramaṇīyāni paśyanto vanāni vividhāni ca
pārthivān api coddeśān saritaś ca sarāṃsi ca
4 cerur bhaikṣaṃ tadā te tu sarva eva viśāṃ pate
babhūvur nāgarāṇāṃ ca svair guṇaiḥ priyadarśanāḥ
5 nivedayanti sma ca te bhaikṣaṃ kuntyāḥ sadā niśi
tayā vibhaktān bhāgāṃs te bhuñjate sma pṛthak pṛthak
6 ardhaṃ te bhuñjate vīrāḥ saha mātrā paraṃtapāḥ
ardhaṃ bhaikṣasya sarvasya bhīmo bhuṅkte mahābalaḥ
7 tathā tu teṣāṃ vasatāṃ tatra rājan mahātmanām
aticakrāma sumahān kālo 'tha bharatarṣabha
8 tataḥ kadā cid bhaikṣāya gatās te bharatarṣabhāḥ
saṃgatyā bhīmasenas tu tatrāste pṛthayā saha
9 athārtijaṃ mahāśabdaṃ brāhmaṇasya niveśane
bhṛśam utpatitaṃ ghoraṃ kuntī śuśrāva bhārata
10 rorūyamāṇāṃs tān sarvān paridevayataś ca sā
kāruṇyāt sādhubhāvāc ca devī rājan na cakṣame
11 mathyamāneva duḥkhena hṛdayena pṛthā tataḥ
uvāca bhīmaṃ kalyāṇī kṛpānvitam idaṃ vacaḥ
12 vasāmaḥ susukhaṃ putra brāhmaṇasya niveśane
ajñātā dhārtarāṣṭrāṇāṃ satkṛtā vītamanyavaḥ
13 sā cintaye sadā putra brāhmaṇasyāsya kiṃ nv aham
priyaṃ kuryām iti gṛhe yat kuryur uṣitāḥ sukham
14 etāvān puruṣas tāta kṛtaṃ yasmin na naśyati
yāvac ca kuryād anyo 'sya kuryād abhyadhikaṃ tataḥ
15 tad idaṃ brāhmaṇasyāsya duḥkham āpatitaṃ dhruvam
tatrāsyā yadi sāhāyyaṃ kuryāma sukṛtaṃ bhavet
16 [bhm]
jñāyatām asya yad duḥkhaṃ yataś caiva samutthitam
vidite vyavasiṣyāmi yady api syāt suduṣkaram
17 [vai]
tathā hi kathayantau tau bhūyaḥ śuśruvatuḥ svanam
ārtijaṃ tasya viprasya sabhāryasya viśāṃ pate
18 antaḥpuraṃ tatas tasya brāhmaṇasya mahātmanaḥ
viveśa kuntī tvaritā baddhavatseva saurabhī
19 tatas taṃ brāhmaṇaṃ tatra bhāryayā ca sutena ca
duhitrā caiva sahitaṃ dadarśa vikṛtānanam
20 [br]
dhig idaṃ jīvitaṃ loke 'nala sāram anarthakam
duḥkhamūlaṃ parādhīnaṃ bhṛśam apriyabhāgi ca
21 jīvite paramaṃ duḥkhaṃ jīvite paramo jvaraḥ
jīvite vartamānasya dvandvānām āgamo dhruvaḥ
22 ekātmāpi hi dharmārthau kāmaṃ ca na niṣevate
etaiś ca viprayogo 'pi duḥkhaṃ paramakaṃ matam
23 āhuḥ ke cit paraṃ mokṣaṃ sa ca nāsti kathaṃ cana
arthaprāptau ca narakaḥ kṛtsna evopapadyate
24 arthepsutā paraṃ duḥkham arthaprāptau tato 'dhikam
jātasnehasya cārtheṣu viprayoge mahattaram
25 na hi yogaṃ prapaśyāmi yena mucyeyam āpadaḥ
putradāreṇa vā sārdhaṃ prādraveyām anāmayam
26 yatitaṃ vai mayā pūrvaṃ yathā tvaṃ vettha brāhmaṇi
yataḥ kṣemaṃ tato gantuṃ tvayā tu mama na śrutam
27 iha jātā vivṛddhāsmi pitā ceha mameti ca
uktavaty asi durmedhe yācyamānā mayāsakṛt
28 svargato hi pitā vṛddhas tathā mātā ciraṃ tava
bāndhavā bhūtapūrvāś ca tatra vāse tu kā ratiḥ
29 so 'yaṃ te bandhukāmāyā aśṛṇvantyā vaco mama
bandhupraṇāśaḥ saṃprāpto bhṛśaṃ duḥkhakaro mama
30 atha vā mad vināśo 'yaṃ na hi śakṣyāmi kaṃ cana
parityaktum ahaṃ bandhuṃ svayaṃ jīvan nṛśaṃsavat
31 sahadharmacarīṃ dāntāṃ nityaṃ mātṛsamāṃ mama
sakhāyaṃ vihitāṃ devair nityaṃ paramikāṃ gatim
32 mātrā pitrā ca vihitāṃ sadā gārhasthya bhāginīm
varayitvā yathānyāyaṃ mantravat pariṇīya ca
33 kulīnāṃ śīlasaṃpannām apatyajananīṃ mama
tvām ahaṃ jīvitasyārthe sādhvīm anapakāriṇīm
parityaktuṃ na śakṣyāmi bhāryāṃ nityam anuvratām
34 kuta eva parityaktuṃ sutāṃ śakṣyāmy ahaṃ svaham
bālām aprāptavayasam ajātavyañjanākṛtim
35 bhartur arthāya nikṣiptāṃ nyāsaṃ dhātrā mahātmanā
yasyāṃ dauhitrajāṁl lokān āśaṃse pitṛbhiḥ saha
svayam utpādya tāṃ bālāṃ katham utsraṣṭum utsahe
36 manyante ke cid adhikaṃ snehaṃ putre pitur narāḥ
kanyāyāṃ naiva tu punar mama tulyāv ubhau matau
37 yasmiṁl lokāḥ prasūtiś ca sthitā nityam atho sukham
apāpāṃ tām ahaṃ bālāṃ katham utsraṣṭum utsahe
38 ātmānam api cotsṛjya tapsye pretavaśaṃ gataḥ
tyaktā hy ete mayā vyaktaṃ neha śakṣyanti jīvitum
39 eṣāṃ cānyatama tyāgo nṛśaṃso garhito budhaiḥ
ātmatyāge kṛte ceme mariṣyanti mayā vinā
40 sa kṛcchrām aham āpanno na śaktas tartum āpadam
aho dhik kāṃ gatiṃ tv adya gamiṣyāmi sabāndhavaḥ
sarvaiḥ saha mṛtaṃ śreyo na tu me jīvituṃ kṣamam
SECTION CXLV
(Jatugriha
Parva continued)
"Vaisampayana said, Then prince
Duryodhana, along with his brothers began to gradually win over the people to
his side by grants of wealth and honours. Meanwhile, some clever councillors,
instructed by Dhritarashtra, one day began to describe (in court) the town of
Varanavata as a charming place. And they said, The festival of Pasupati (Siva)
hath commenced in the town of Varanavata. The concourse of people is great and
the procession is the most delightful of all ever witnessed on earth. Decked
with every ornament, it charmed the hearts of all spectators.' Thus did those
councillors, instructed by Dhritarashtra, speak of Varanavata, and whilst they
were so speaking, the Pandavas, O king, felt the desire of going to that
delightful town. And when the king (Dhritarashtra) ascertained that the
curiosity of the Pandavas had been awakened, the son of Ambika addressed them,
saying, 'These men of mine often speak of Varanavata as the most delightful
town in the world. If therefore, ye children, ye desire to witness that
festival, go to Varanavata with your followers and friends and enjoy yourselves
there like the celestials. And give ye away pearls and gems unto the Brahmanas
and the musicians (that may be assembled there). And sporting there for some
time as ye please like the resplendent celestials and enjoying as much pleasure
as ye like, return ye to Hastinapura again.'"Vaisampayana continued, 'Yudhishthira, fully understanding the motives of Dhritarashtra and considering that he himself was weak and friendless, replied unto the king, saying, 'So be it.' Then addressing Bhishma, the son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta, Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas and ascetics, and the priests and the citizens, and the illustrious Gandhari, he
p. 306
said slowly and humbly, 'With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhritarashtra. Cheerfully give us your benedictions so that acquiring prosperity, therewith we may not be touched by sin.' Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them, saying, 'Ye sons of Pandu, let all the elements bless you along your way and let not the slightest evil befall you.'
"The Pandavas, having performed propitiatory rites for obtaining (their share of) the kingdom, and finishing their preparations, set out for Varanavata.'"
Book
1
Chapter 146
1 [brāhmaṇī]
na saṃtāpas tvayā kāryaḥ prākṛteneva karhi cit
na hi saṃtāpakālo 'yaṃ vaidyasya tava vidyate
2 avaśyaṃ nidhanaṃ sarvair gantavyam iha mānavaiḥ
avaśya bhāviny arthe vai saṃtāpo neha vidyate
3 bhāryā putro 'tha duhitā sarvam ātmārtham iṣyate
vyathāṃ jahi subuddhyā tvaṃ svayaṃ yāsyāmi tatra vai
4 etad dhi paramaṃ nāryāḥ kāryaṃ loke sanātanam
prāṇān api parityajya yad bhartṛhitam ācaret
5 tac ca tatra kṛtaṃ karma tavāpīha sukhāvaham
bhavaty amutra cākṣayyaṃ loke 'smiṃś ca yaśaḥ karam
6 eṣa caiva gurur dharmo yaṃ pravakṣāmy ahaṃ tava
arthaś ca tava dharmaś ca bhūyān atra pradṛśyate
7 yadartham iṣyate bhāryā prāptaḥ so 'rthas tvayā mayi
kanyā caiva kumāraś ca kṛtāham anṛṇā tvayā
8 samarthaḥ poṣaṇe cāsi sutayo rakṣaṇe tathā
na tv ahaṃ sutayoḥ śaktā tathā rakṣaṇapoṣaṇe
9 mama hi tvadvihīnāyāḥ sarvakāmā na āpadaḥ
kathaṃ syātāṃ sutau bālau bhaveyaṃ ca kathaṃ tv aham
10 kathaṃ hi vidhavā nāthā bāla putrā vinā tvayā
mithunaṃ jīvayiṣyāmi sthitā sādhu gate pathi
11 ahaṃ kṛtāvaliptaiś ca prārthyamānām imāṃ sutām
ayuktais tava saṃbandhe kathaṃ śakṣyāmi rakṣitum
12 utsṛṣṭam āmiṣaṃ bhūmau prārthayanti yathā khagāḥ
prārthayanti janāḥ sarve vīra hīnāṃ tathā striyam
13 sāhaṃ vicālyamānā vai prārthyamānā durātmabhiḥ
sthātuṃ pathi na śakṣyāmi sajjaneṣṭe dvijottama
14 kathaṃ tava kulasyaikām imāṃ bālām asaṃskṛtām
pitṛpaitāmahe mārge niyoktum aham utsahe
15 kathaṃ śakṣyāmi bāle 'smin guṇān ādhātum īpṣitān
anāthe sarvato lupte yathā tvaṃ dharmadarśivān
16 imām api ca te bālām anāthāṃ paribhūya mām
anarhāḥ prārthayiṣyanti śūdrā vedaśrutiṃ yathā
17 tāṃ ced ahaṃ na ditseyaṃ tvad guṇair upabṛṃhitām
pramathyaināṃ hareyus te havir dhvāṅkṣā ivādhvarāt
18 saṃprekṣamāṇā putraṃ te nānurūpam ivātmanaḥ
anarha vaśam āpannām imāṃ cāpi sutāṃ tava
19 avajñātā ca lokasya tathātmānam ajānatī
avaliptair narair brahman mariṣyāmi na saṃśayaḥ
20 tau vihīnau mayā bālau tvayā caiva mamātmajau
vinaśyetāṃ na saṃdeho matsyāv iva jalakṣaye
21 tritayaṃ sarvathāpy evaṃ vinaśiṣyaty asaṃśayam
tvayā vihīnaṃ tasmāt tvaṃ māṃ parityaktum arhasi
22 vyuṣṭir eṣā parā strīṇāṃ pūrvaṃ bhartuḥ parā gatiḥ
na tu brāhmaṇa putrāṇāṃ viṣaye parivartitum
23 parityaktaḥ sutaś cāyaṃ duhiteyaṃ tathā mayā
bandhavāś ca parityaktās tvadarthaṃ jīvitaṃ ca me
24 yajñais tapobhir niyamair dānaiś ca vividhais tathā
viśiṣyate striyā bhartur nityaṃ priyahite sthitiḥ
25 tad idaṃ yac cikīrṣāmi dharmyaṃ paramasaṃmatam
iṣṭaṃ caiva hitaṃ caiva tava caiva kulasya ca
26 iṣṭāni cāpy apatyāni dravyāṇi suhṛdaḥ priyāḥ
āpad dharmavimokṣāya bhāryā cāpi satāṃ matam
27 ekato vā kulaṃ kṛtsnam ātmā vā kulavardhana
na samaṃ sarvam eveti budhānām eṣa niścayaḥ
28 sa kuruṣva mayā kāryaṃ tārayātmānam ātmanā
anujānīhi mām ārya sutau me parirakṣa ca
29 avadhyāḥ striya ity āhur dharmajñā dharmaniścaye
dharmajñān rākṣasān āhur na hanyāt sa ca mām api
30 niḥsaṃśayo vadhaḥ puṃsāṃ strīṇāṃ saṃśayito vadhaḥ
ato mām eva dharmajña prasthāpayitum arhasi
31 bhuktaṃ priyāṇy avāptāni dharmaś ca carito mayā
tvat prasūtiḥ priyā prāptā na māṃ tapsyaty ajīvitam
32 jātaputrā ca vṛddhā ca priyakāmā ca te sadā
samīkṣyaitad ahaṃ sarvaṃ vyavasāyaṃ karomy ataḥ
33 utsṛjyāpi ca mām ārya vetsyasy anyām api striyam
tataḥ pratiṣṭhito dharmo bhaviṣyati punas tava
34 na cāpy adharmaḥ kalyāṇa bahu patnīkatā nṛṇām
strīṇām adharmaḥ sumahān bhartuḥ pūrvasya laṅghane
35 etat sarvaṃ samīkṣya tvam ātmatyāgaṃ ca garhitam
ātmānaṃ tāraya mayā kulaṃ cemau ca dārakau
36 [vai]
evam uktas tayā bhartā tāṃ samāliṅgya bhārata
mumoca bāṣpaṃ śanakaiḥ sabhāryo bhṛśaduḥkhitaḥ
SECTION CXLVI
(Jatugriha
Parva continued)
"Vaisampayana said, 'The wicked
Duryodhana became very pleased when the king, O Bharata, had said so unto
Pandavas. And, O bull of Bharata's race, Duryodhana, then, summoning his
counsellor, Purochana in private, took hold of his right hand and said, 'O
Purochana, this world, so full of wealth, is mine. But it is thine equally with
me. It behoveth thee, therefore, to protect it. I have no more trustworthy
counsellor than thee with whom to consult. Therefore, O sire, keep my counsel
and exterminate my foes by a clever device. O, do as I bid thee. The Pandavas
have, by Dhritarashtra, been sent to Varanavata, where they will, at
Dhritarashtra's command, enjoy themselves during the festivities. Do that by
which thou mayest this very day reach Varanavata in a car drawn by swift mules.
Repairing thither, cause thou to be erected a quadrangular palace in the
neighbourhood of the arsenal, rich in the materials and furniture, and guard
thou the mansion well (with prying eyes). And use thou (in erecting that house)
hemp and resin and all other inflammable materials that are procurable. And
mixing a little earth with clarified butter and oil and fat and a large
quantity of lac, make thou a plaster for lining the walls, and scatter thou all
around that house hemp and oil and clarified butter and lac and wood in such a
way that the Pandavas, or any others, may not, even with scrutiny behold them
there or conclude the house to be an inflammable one. And having erected such
mansion, cause thou the Pandavas, after worshipping them with great reverence,
to dwell in it with Kunti and all their friends. And place thou there seats and
conveyances and beds, all of the best workmanship, for the Pandavas, so that
Dhritarashtra may have no reason to complain. Thou must also so manage it all
that none of Varanavata may know anything till the end we have in view is
accomplished. And assuring thyself that the Pandavas are sleeping within in
confidence and without fear, thou must then set fire to that mansion beginning
at the outer door. The Pandavas thereupon must be burnt to death, but the
people will sayp. 307
that they have been burnt in (an accidental) conflagration of their house.
"Saying, 'So be it' unto the Kuru prince, Purochana repaired to Varanavata in a car drawn by fleet mules. And going thither, O king, without loss of time, obedient to the instructions of Duryodhana, did everything that the prince had bid him do."
Book
1
Chapter 147
1 [vai]
tayor duḥkhitayor vākyam atimātraṃ niśamya tat
bhṛśaṃ duḥkhaparītāṅgī kanyā tāv abhyabhāṣata
2 kim idaṃ bhṛśaduḥkhārtau roravītho anāthavat
mamāpi śrūyatāṃ kiṃ cic chrutvā ca kriyatāṃ kṣamam
3 dharmato 'haṃ parityājyā yuvayor nātra saṃśayaḥ
tyaktavyāṃ māṃ parityajya trātaṃ sarvaṃ mayaikayā
4 ity artham iṣyate 'patyaṃ tārayiṣyati mām iti
tasminn upasthite kāle tarataṃ plavavan mayā
5 iha vā tārayed durgād uta vā pretya tārayet
sarvathā tārayet putraḥ putra ity ucyate budhaiḥ
6 ākāṅkṣante ca dauhitrān api nityaṃ pitāmahāḥ
tān svayaṃ vai paritrāsye rakṣantī jīvitaṃ pituḥ
7 bhrātā ca mama bālo 'yaṃ gate lokam amuṃ tvayi
acireṇaiva kālena vinaśyeta na saṃśayaḥ
8 tāte 'pi hi gate svarge vinaṣṭe ca mamānuje
piṇḍaḥ pitṝṇāṃ vyucchidyet tat teṣām apriyaṃ bhavet
9 pitrā tyaktā tathā mātrā bhrātrā cāham asaṃśayam
duḥkhād duḥkhataraṃ prāpya mriyeyam atathocitā
10 tvayi tv aroge nirmukte mātā bhrātā ca me śiśuḥ
saṃtānaś caiva piṇḍaś ca pratiṣṭhāsyaty asaṃśayam
11 ātmā putraḥ sakhā bhāryā kṛcchraṃ tu duhitā kila
sa kṛcchrān mocayātmānaṃ māṃ ca dharmeṇa yojaya
12 anāthā kṛpaṇā bālā yatra kva cana gāminī
bhaviṣyāmi tvayā tāta vihīnā kṛpaṇā bata
13 atha vāhaṃ kariṣyāmi kulasyāsya vimokṣaṇam
phalasaṃsthā bhaviṣyāmi kṛtvā karma suduṣkaram
14 atha vā yāsyase tatra tyaktvā māṃ dvijasattama
pīḍitāhaṃ bhaviṣyāmi tad avekṣasva mām api
15 tad asmadarthaṃ dharmārthaṃ prasavārthaṃ ca sattama
ātmānaṃ parirakṣasva tyaktavyāṃ māṃ ca saṃtyaja
16 avaśya karaṇīye 'rthe māṃ tvāṃ kālo 'tyagād ayam
tvayā dattena toyena bhaviṣyanti hitaṃ ca me
17 kiṃ nv ataḥ paramaṃ duḥkhaṃ yad vayaṃ svargate tvayi
yācamānāḥ parād annaṃ paridhāvemahi śvavat
18 tvayi tv aroge nirmukte kleśād asmāt sabāndhave
amṛte vasatī loke bhaviṣyāmi sukhānvitā
19 evaṃ bahuvidhaṃ tasyā niśamya paridevitam
pitā mātā ca sā caiva kanyā prarurudus trayaḥ
20 tataḥ praruditān sarvān niśamyātha sutas tayoḥ
utphullanayano bālaḥ kalam avyaktam abravīt
21 mā rodīs tāta mā mātar mā svasas tvam iti bruvan
prahasann iva sarvāṃs tān ekaikaṃ so 'pasarpati
22 tataḥ sa tṛṇam ādāya prahṛṣṭaḥ punar abravīt
anena taṃ haniṣyāmi rākṣasaṃ puruṣādakam
23 tathāpi teṣāṃ duḥkhena parītānāṃ niśamya tat
bālasya vākyam avyaktaṃ harṣaḥ samabhavan mahān
24 ayaṃ kāla iti jñātvā kuntī samupasṛtya tān
gatāsūn amṛteneva jīvayantīdam abravīt
SECTION CXLVII
(Jatugriha
Parva continued)
"Vaisampayana said, 'Meanwhile the
Pandavas got into their cars, yoking thereto some fine horses endued with the
speed of wind. While they were on the point of entering their cars, they
touched, in great sorrow, the feet of Bhishma, of king Dhritarashtra, of the
illustrious Drona, of Kripa, of Vidura and of the other elders of the Kuru race.
Then saluting with reverence all the older men, and embracing their equals,
receiving the farewell of even the children, and taking leave of all the
venerable ladies in their household, and walking round them respectfully, and
bidding farewell unto all the citizens, the Pandavas, ever mindful of their
vows, set out for Varanavata. And Vidura of great wisdom and the other bulls
among the Kurus and the citizens also, from great affliction, followed those
tigers among men to some distance. And some amongst the citizens and the
country people, who followed the Pandavas, afflicted beyond measure at
beholding the sons of Pandu in such distress, began to say aloud, 'King
Dhritarashtra of wicked soul seeth no things with the same eye. The Kuru
monarch casteth not his eye on virtue. Neither the sinless Yudhishthira, nor
Bhima the foremost of mighty men, nor Dhananjaya the (youngest) son of Kunti,
will ever be guilty (of the sin of waging a rebellious war). When these will
remain quiet, how shall the illustrious son of Madri do anything? Having
inherited the kingdom from their father, Dhritarashtra could not bear them. How
is that Bhishma who suffers the exile of the Pandavas to that wretched place,
sanctions this act of great injustice? Vichitravirya, the son of Santanu, and
the royal sage Pandu of Kuru's race both cherished us of old with fatherly
care. But now that Pandu that tiger among men, hath ascended to heaven,
Dhritarashtra cannot bear with these princes his children. We who do not
sanction this exile shall all go, leaving this excellent town and our own
homes, where Yudhishthira will go.'"Unto those distressed citizens talking in this way, the virtuous Yudhishthira, himself afflicted with sorrow, reflecting for a few moments said, 'The king is our father, worthy of regard, our spiritual guide, and our superior. To carry out with unsuspicious hearts whatever he biddeth, is indeed, our duty. Ye are our friends. Walking round us and making us happy by your blessings, return ye to your abodes. When the time cometh for anything to be done for us by you, then, indeed, accomplish all that is agreeable and
p. 308
beneficial to us.' Thus addressed, the citizens walked round the Pandavas and blessed them with their blessings and returned to their respective abodes.
"And after the citizens had ceased following the Pandavas, Vidura, conversant with all the dictates of morality, desirous of awakening the eldest of the Pandavas (to a sense of his dangers), addressed him in these words. The learned Vidura, conversant with the jargon (of the Mlechchhas), addressed the learned Yudhishthira who also was conversant with the same jargon, in the words of the Mlechchha tongue, so as to be unintelligible to all except Yudhishthira. He said, 'He that knoweth the schemes his foes contrive in accordance with the dictates of political science, should, knowing them, act in such a way as to avoid all danger. He that knoweth that there are sharp weapons capable of cutting the body though not made of steel, and understandeth also the means of warding them off, can never be injured by foes. He liveth who protecteth himself by the knowledge that neither the consumer of straw and wood nor the drier of the dew burneth the inmates of a hole in the deep woods. The blind man seeth not his way: the blind man hath no knowledge of direction. He that hath no firmness never acquireth prosperity. Remembering this, be upon your guard. The man who taketh a weapon not made of steel (i.e., an inflammable abode) given him by his foes, can escape from fire by making his abode like unto that of a jackal (having many outlets). By wandering a man may acquire the knowledge of ways, and by the stars he can ascertain the direction, and he that keepeth his five (senses) under control can never be oppressed y his enemies.'
"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura, that foremost of all learned men, saying, 'I have understood thee.' Then Vidura, having instructed the Pandavas and followed them (thus far), walked around them and bidding them farewell returned to his own abode. When the citizens and Bhishma and Vidura had all ceased following, Kunti approached Yudhishthira and said, 'The words that Kshattri said unto thee in the midst of many people so indistinctly as if he did not say anything, and thy reply also to him in similar words and voice, we have not understood. If it is not improper; for us to know them I should then like to hear everything that had passed between him and thee.'
"Yudhishthira replied, 'The virtuous Vidura said unto me that we should know that the mansion (for our accommodation at Varanavata) hath been built of inflammable materials. He said unto me, 'The path of escape too shall not be unknown to thee,'--and further,--'Those that can control their senses can acquire the sovereignty of the whole world.'--The reply that I gave unto Vidura was, 'I have understood thee.'
"Vaisampayana continued, 'The Pandavas set out on the eighth day of the month of Phalguna when the star Rohini was in the ascendant, and arriving at Varanavata they beheld the town and the people.'"
Book
1
Chapter 148
1 [kuntī]
kuto mūlam idaṃ duḥkhaṃ jñātum icchāmi tattvataḥ
viditvā apakarṣeyaṃ śakyaṃ ced apakarṣitum
2 [brāhmaṇa]
upapannaṃ satām etad yad bravīṣi tapodhane
na tu duḥkham idaṃ śakyaṃ mānuṣeṇa vyapohitum
3 samīpe nagarasyāsya bako vasati rākṣasaḥ
īśo janapadasyāsya purasya ca mahābalaḥ
4 puṣṭo mānuṣamāṃsena durbuddhiḥ puruṣādakaḥ
rakṣaty asurarāṇ nityam imaṃ janapadaṃ balī
5 nagaraṃ caiva deśaṃ ca rakṣobalasamanvitaḥ
tat kṛte paracakrāc ca bhūtebhyaś ca na no bhayam
6 vetanaṃ tasya vihitaṃ śālivāhasya bhojanam
mahiṣau puruṣaś caiko yas tad ādāya gacchati
7 ekaikaś caiva puruṣas tat prayacchati bhojanam
sa vāro bahubhir varṣair bhavaty asutaro naraiḥ
8 tad vimokṣāya ye cāpi yatante puruṣāḥ kva cit
saputradārāṃs tān hatvā tad rakṣo bhakṣayaty uta
9 vetrakīya gṛhe rājā nāyaṃ nayam ihāsthitaḥ
anāmayaṃ janasyāsya yena syād adya śāśvatam
10 etad arhā vayaṃ nūnaṃ vasāmo durbalasya ye
viṣaye nityam udvignāḥ kurājānam upāśritāḥ
11 brāhmaṇāḥ kasya vaktavyāḥ kasya vā chanda cāriṇaḥ
guṇair ete hi vāsyante kāmagāḥ pakṣiṇo yathā
12 rājānaṃ prathamaṃ vindet tato bhāryāṃ tato dhanam
trayasya saṃcaye cāsya jñātīn putrāṃś ca dhārayet
13 viparītaṃ mayā cedaṃ trayaṃ sarvam upārjitam
ta imām āpadaṃ prāpya bhṛśaṃ tapsyāmahe vayam
14 so 'yam asmān anuprāpto vāraḥ kulavināśanaḥ
bhojanaṃ puruṣaś caikaḥ pradeyaṃ vetanaṃ mayā
15 na ca me vidyate vittaṃ saṃkretuṃ puruṣaṃ kva cit
suhṛjjanaṃ pradātuṃ ca na śakṣyāmi kathaṃ cana
gatiṃ cāpi na paśyāmi tasmān mokṣāya rakṣasaḥ
16 so 'haṃ duḥkhārṇave magno mahaty asutare bhṛśam
sahaivaitair gamiṣyāmi bāndhavair adya rākṣasam
tato naḥ sahitan kṣudraḥ sarvān evopabhokṣyati
SECTION CXLVIII
(Jatugriha
Parva continued)
"Vaisampayana said, 'Then all the
citizens (of Varanavata) on hearing that the son of Pandu had come, were filled
with joy at the tidings, speedily came out of Varanavata, in vehicles of
various kinds numbering by thousands, taking with them every auspicious article
as directed by the Sastras, for receiving those foremost of men. And the
people of Varanavata, approaching the sons of Kunti blessed them by uttering
the Jaya and stood surrounding them. That tiger among men, viz.,
the virtuous Yudhishthira thus surrounded by them looked resplendent like him
having the thunderbolt in his hands (viz., Indra) in the midst of the
celestials. And those sinless ones, welcomed by the citizens and welcoming the
citizens in return, then entered the populous town of Varanavata decked with
every ornament. Entering the town those heroes first went, O monarch, to the
abodes of Brahmanas engaged in their proper duties. Those foremost of men then
went to the abodes of the officials of the town, and then of the Sutas
and the Vaisyas and then to those of even the Sudras, O bull of Bharata's race,
thus adored by the citizens, the Pandavas at last went with Purochana going
before them, to the palace that had been built for them, Purochana then began
to place before them food and drink and beds and carpets, all of the first and
most agreeable order. The Pandavas attired in costly robes, continued to live
there, adored by Purochana and the people having their homes in Varanavata."After the Pandavas had thus lived for ten nights, Purochana spoke to them of the mansion (he had built) called 'The Blessed Home,' but in reality the cursed house. Then those tigers among men, attired in costly dress, entered that mansion at the instance of Purochana like Guhyakas entering the palace (of Siva) on the Kailasa mount. The foremost of all virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it was really built of inflammable materials. Smelling the scent of fat mixed with clarified butter and preparations of lac, he said unto Bhima, 'O chastiser of foes, this house is truly built of inflammable materials! Indeed, it is apparent that such is the case! The enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses, have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos, all soaked in clarified butter. This wicked wretch, Purochana, acting under the instruction of Duryodhana, stayeth here with the object of burning me to death when he seeth me trustful. But, O son of Pritha, Vidura of great intelligence, knew of this danger, and, therefore, hath warned me of it beforehand. Knowing it all, that youngest uncle of ours, ever wishing our good from affection hath told us that this house, so full of danger, hath been constructed by the wretches under Duryodhana acting in secrecy.'
p. 310
"Hearing this, Bhima replied, 'If, sir, you know this house to be so inflammable, it would then be well for us to return thither where we had taken up our quarters first.' Yudhishthira replied, 'It seems to me that we should rather continue to live here in seeming unsuspiciousness but all the while with caution and our senses wide awake and seeking for some certain means of escape. If Purochana findeth from our countenances that we have fathomed designs, acting with haste he may suddenly burn us to death. Indeed, Purochana careth little for obloquy or sin. The wretch stayeth here acting under the instruction of Duryodhana. If we are burnt to death, will our grandfather Bhishma be angry? Why will he, by showing his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather Bhishma and the other bull of Kuru's race, regarding indignation at such a sinful act to be virtuous, may become wrathful. If however, from fear of being burnt, we fly from here, Duryodhana, ambitious of sovereignty will certainly compass our death by means of spies. While we have no rank and power, Duryodhana hath both; while we have no friends and allies, Duryodhana hath both; while we are without wealth, Duryodhana hath at his command a full treasury. Will he not, therefore, certainly destroy us by adopting adequate means? Let us, therefore, by deceiving this wretch (Purochana) and that other wretch Duryodhana, pass our days, disguising ourselves at times. Let us also lead a hunting life, wandering over the earth. We shall then, if we have to escape our enemies, be familiar with all paths. We shall also, this very day, cause a subterranean passage to be dug in our chamber in great secrecy. If we act in this way, concealing what we do from all, fire shall never be able to consume us. We shall live here, actively doing everything for our safety but with such privacy that neither Purochana nor any of the citizens of Varanavata may know what we are after.'"
Book
1
Chapter 149
1 [kuntī]
na viṣādas tvayā kāryo bhayād asmāt kathaṃ cana
upāyaḥ paridṛṣṭo 'tra tasmān mokṣāya rakṣasaḥ
2 ekas tava suto bālaḥ kanyā caikā tapasvinī
na te tayos tathā patnyā gamanaṃ tatra rocaye
3 mama pañca sutā brahmaṃs teṣām eko gamiṣyati
tvadarthaṃ balim ādāya tasya pāpasya rakṣasaḥ
4 [brāhmaṇa]
nāham etat kariṣyāmi jīvitārthī kathaṃ cana
brāhmaṇasyātitheś caiva svārthe prāṇair viyojanam
5 na tv etad akulīnāsu nādharmiṣṭhāsu vidyate
yad brāhmaṇārthe visṛjed ātmānam api cātmajam
6 ātmanas tu mayā śreyo boddhavyam iti rocaye
brahma vadhyātma vadhyā vā śreya ātmavadho mama
7 brahmavadhyā paraṃ pāpaṃ niṣkṛtir nātra vidyate
abuddhipūrvaṃ kṛtvāpi śreya ātmavadho mama
8 na tv ahaṃ vadham ākāṅkṣe svayam evātmanaḥ śubhe
paraiḥ kṛte vadhe pāpaṃ na kiṃ cin mayi vidyate
9 abhisaṃdhikṛte tasmin brāhmaṇasya vadhe mayā
niṣkṛtiṃ na prapaśyāmi nṛśaṃsaṃ kṣudram eva ca
10 āgatasya gṛhe tyāgas tathaiva śaraṇārthinaḥ
yācamānasya ca vadho nṛśaṃsaṃ paramaṃ matam
11 kuryān na ninditaṃ karma na nṛśaṃsaṃ kadā cana
iti pūrve mahātmāna āpad dharmavido viduḥ
12 śreyāṃs tu sahadārasya vināśo 'dya mama svayam
brāhmaṇasya vadhaṃ nāham anumaṃsye kathaṃ cana
13 [kuntī]
mamāpy eṣā matir brahman viprā rakṣyā iti sthirā
na cāpy aniṣṭaḥ putro me yadi putraśataṃ bhavet
14 na cāsau rākṣasaḥ śakto mama putra vināśane
vīryavān mantrasiddhaś ca tejasvī ca suto mama
15 rākṣasāya ca tat sarvaṃ prāpayiṣyati bhojanam
mokṣayiṣyati cātmānam iti me niścitā matiḥ
16 samāgatāś ca vīreṇa dṛṣṭapūrvāś ca rākṣasāḥ
balavanto mahākāyā nihatāś cāpy anekaśaḥ
17 na tv idaṃ keṣu cid brahman vyāhartavyaṃ kathaṃ cana
vidyārthino hi me putrān viprakuryuḥ kutūhalāt
18 guruṇā cānanujñāto grāhayed yaṃ suto mama
na sa kuryāt tayā kāryaṃ vidyayeti satāṃ matam
19 [vai]
evam uktas tu pṛthayā sa vipro bhāryayā saha
hṛṣṭaḥ saṃpūjayām āsa tad vākyam amṛtopamam
20 tataḥ kuntī ca vipraś ca sahitāv anilātmajam
tam abrūtāṃ kuruṣveti sa tathety abravīc ca tau
SECTION CXLIX
(Jatugriha
Parva continued)
"Vaisampayana continued, 'A friend of
Vidura's, well-skilled in mining, coming unto the Pandavas, addressed them in
secret, saying, 'I have been sent by Vidura and am a skilful miner. I am to
serve the Pandavas. Tell me what I am to do for ye. From the trust he reposeth
in me Vidura hath said unto me, 'Go thou unto the Pandavas and accomplish thou
their good. What shall I do for you? Purochana will set fire to the door of thy
house on the fourteenth night of this dark fortnight. To burn to death those
tigers among men, the Pandavas, with their mother, is the design of that wicked
wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told thee
something in the Mlechchha tongue to which thou also didst reply in same
language. I state these particulars as my credentials.' Hearing these words,
Yudhishthira, the truthful son of Kunti replied, 'O amiable one, Ip. 311
now know thee as a dear and trusted friend of Vidura, true and ever devoted to him. There is nothing that the learned Vidura doth not know. As his, so ours art thou. Make no difference between him and us. We are as much thine as his. O, protect us as the learned Vidura ever protecteth us. I know that this house, so inflammable, hath been contrived for me by Purochana at the command of Dhritarashtra's son. That wicked wretch commanding wealth and allies pursueth us without intermission. O, save us with a little exertion from the impending conflagration. If we are burnt to death here, Duryodhana's most cherished desire will be satisfied. Here is that wretch's well-furnished arsenal. This large mansion hath been built abutting the high ramparts of the arsenal without any outlet. But this unholy contrivance of Duryodhana was known to Vidura from the first, and he it was who enlightened us beforehand. The danger of which Kshattri had foreknowledge is now at our door. Save us from it without Purochana's knowledge thereof.' On hearing these words, the miner said, 'So be it,' and carefully beginning his work of excavation, made a large subterranean passage. And the mouth of that passage was in the centre of that house, and it was on a level with the floor and closed up with planks. The mouth was so covered from fear of Purochana, that wicked wretch who kept a constant watch at the door of the house. The Pandavas used to sleep within their chambers with arms ready for use, while, during the day, they went a-hunting from forest to forest. Thus, O king, they lived (in that mansion) very guardedly, deceiving Purochana by a show of trustfulness and contentment while in reality they were trustless and discontented. Nor did the citizens of Varanavata know anything about these plans of the Pandavas. In fact, none else knew of them except Vidura's friend, that good miner.'"
Book
1
Chapter 150
1 [vai]
kariṣya iti bhīmena pratijñāte tu bhārata
ājagmus te tataḥ sarve bhaikṣam ādāya pāṇḍavāḥ
2 ākāreṇaiva taṃ jñātvā pāṇḍuputro yudhiṣṭhiraḥ
rahaḥ samupaviśyaikas tataḥ papraccha mātaram
3 kiṃ cikīrṣaty ayaṃ karma bhīmo bhīmaparākramaḥ
bhavaty anumate kac cid ayaṃ kartum ihecchati
4 [ku]
mamaiva vacanād eṣa kariṣyati paraṃtapaḥ
brāhmaṇārthe mahat kṛtyaṃ moṣkāya nagarasya ca
5 [y]
kim idaṃ sāhasaṃ tīkṣṇaṃ bhavatyā duṣkṛtaṃ kṛtam
parityāgaṃ hi putrasya na praśaṃsanti sādhavaḥ
6 kathaṃ parasutasyārthe svasutaṃ tyaktum icchasi
lokavṛtti viruddhaṃ vai putra tyāgāt kṛtaṃ tvayā
7 yasya bāhū samāśritya sukhaṃ sarve svapāmahe
rājyaṃ cāpahṛtaṃ kṣudrair ājihīrṣāmahe punaḥ
8 yasya duryodhano vīryaṃ cintayann amitaujasaḥ
na śete vasatīḥ sarvā duḥkhāc chakuninā saha
9 yasya vīrasya vīryeṇa muktā jatu gṛhād vayam
anyebhyaś caiva pāpebhyo nihataś ca purocanaḥ
10 yasya vīryaṃ samāśritya vasu pūrṇāṃ vasuṃdharām
imāṃ manyāmahe prāptāṃ nihatya dhṛtarāṣṭrajān
11 tasya vyavasitas tyāgo buddhim āsthāya kāṃ tvayā
kac cin na duḥkhair buddhis te viplutā gatacetasaḥ
12 [ku]
yudhiṣṭhira na saṃtāpaḥ kāryaḥ prati vṛkodaram
na cāyaṃ buddhidaurbalyād vyavasāyaḥ kṛto mayā
13 iha viprasya bhavane vayaṃ putra sukhoṣitāḥ
tasya pratikriyā tāta mayeyaṃ prasamīkṣitā
etāvān eva puruṣaḥ kṛtaṃ yasmin na naśyati
14 dṛṣṭvā bhīṣmasya vikrāntaṃ tadā jatu gṛhe mahat
hiḍimbasya vadhāc caiva viśvāso me vṛkodare
15 bāhvor balaṃ hi bhīmasya nāgāyuta samaṃ mahat
yena yūyaṃ gajaprakhyā nirvyūḍhā vāraṇāvatāt
16 vṛkodara balo nānyo na bhūto na bhaviṣyati
yo 'bhyudīyād yudhi śreṣṭham api vajradharaṃ svayam
17 jātamātraḥ purā caiṣa mamāṅkāt patito girau
śarīragauravāt tasya śilā gātrair vicūrṇitā
18 tad ahaṃ prajñayā smṛtvā balaṃ bhīmasya pāṇḍava
pratīkāraṃ ca viprasya tataḥ kṛtavatī matim
19 nedaṃ lobhān na cājñānān na ca mohād viniścitam
buddhipūrvaṃ tu dharmasya vyavasāyaḥ kṛto mayā
20 arthau dvāv api niṣpannau yudhiṣṭhira bhaviṣyataḥ
pratīkāraś ca vāsasya dharmaś ca carito mahān
21 yo brāhmaṇasya sāhāyyaṃ kuryād artheṣu karhi cit
kṣatriyaḥ sa śubhāṁl lokān prāpnuyād iti me śrutam
22 kṣatriyaḥ kṣatriyasyaiva kurvāṇo vadhamokṣaṇam
vipulāṃ kīrtim āpnoti loke 'smiṃś ca paratra ca
23 vaiśyasyaiva tu sāhāyyaṃ kurvāṇaḥ kṣatriyo yudhi
sa sarveṣv api lokeṣu prajā rañjayate dhruvam
24 śūdraṃ tu mokṣayan rājā śaraṇārthinam āgatam
prāpnotīha kule janma sadravye rājasatkṛte
25 evaṃ sa bhavagān vyāsaḥ purā kauravanandana
provāca sutarāṃ prājñas tasmād etac cikīrṣitam
26 [y]
upapannam idaṃ mātas tvayā yad buddhipūrvakam
ārtasya brāhmaṇasyaivam anukrośād idaṃ kṛtam
dhruvam eṣyati bhīmo 'yaṃ nihatya puruṣādakam
27 yathā tv idaṃ na vindeyur narā nagaravāsinaḥ
tathāyaṃ brāhmaṇo vācyaḥ parigrāhyaś ca yatnataḥ
SECTION CL
(Jatugriha
Parva continued)
"Vaisampayana said, 'Seeing the Pandavas
living there cheerfully and without suspicion for a full year, Purochana became
exceedingly glad. And beholding Purochana so very glad, Yudhishthira, the
virtuous son of Kunti, addressing Bhima and Arjuna and the twins (Nakula and
Sahadeva) said, 'The cruel-hearted wretch hath been well-deceived. I think the
time is come for our escape. Setting fire to the arsenal and burning Purochana
to death and letting his body lie here, let us, six persons, fly hence
unobserved by all!'"Vaisampayana continued, 'Then on the occasion of an almsgiving, O king, Kunti fed on a certain night a large number of Brahmanas. There came also a number of ladies who while eating and drinking, enjoyed there as they pleased, and with Kunti's leave returned to their respective homes. Desirous of obtaining food, there came, as though impelled by fate, to that feast, in course of her wanderings, a Nishada woman, the mother of five
p. 312
children, accompanied by all her sons. O king, she, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep. Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. Bhima then set fire to the house just where Purochana was sleeping. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around. Then when the sons of Pandu were satisfied that the house had caught fire in several parts those chastisers of foes with their mother, entered the subterranean passage without losing any time. Then the heat and the roar of the fire became intense and awakened the townspeople. Beholding the house in flames, the citizens with sorrowful faces began to say, 'The wretch (Purochana) of wicked soul had under the instruction of Duryodhana built his house for the destruction of his employer's relatives. He indeed hath set fire to it. O, fie on Dhritarashtra's heart which is so partial. He hath burnt to death, as if he were their foe, the sinless heirs of Pandu! O, the sinful and wicked-souled (Purochana) who hath burnt those best of men, the innocent and unsuspicious princes, hath himself been burnt to death as fate would have it.'
"Vaisampayana continued, 'The citizens of Varanavata thus bewailed (the fate of the Pandavas), and waited there for the whole night surrounding that house. The Pandavas, however, accompanied by their mother coming out of the subterranean passage, fled in haste unnoticed. But those chastisers of foes, for sleepiness and fear, could not with their mother proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess and swiftness of motion took upon his body all his brothers and mother and began to push through the darkness. Placing his mother on his shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his arms, Vrikodara of great energy and strength and endued with the speed of the wind, commenced his march, breaking the trees with his breast and pressing deep the earth with his stamp.'"
( I humbly pay my salutations to Sreemaan Brahmasri K M Ganguli ji for the collection)
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