The Sacred Scripture of
great Epic Sree Mahabharatam:
The Mahabharata
Mahabharata of Krishna-Dwaipayana Vyasatranslated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Santi Parva
Book 12
Book
12
Chapter 16
1 [vaiṣampāyana]
arjunasya vaco śrutvā bhīmaseno 'ty amarṣaṇaḥ
dhairyam āsthāya tejasvī jyeṣṭhaṃ bhrātaram abravīt
2 rājan viditadharmo 'si na te
'sty aviditaṃ bhuvi
upaśikṣāma te vṛttaṃ sadaiva na ca śaknumaḥ
3 na vakṣyāmi na vakṣyāmīty evaṃ me manasi sthitam
ati duḥkhāt tu vakṣyāmi tan nibodha janādhipa
4 bhavatas tu pramohena sarvaṃ saṃśayitaṃ kṛtam
viklavatvaṃ ca naḥ prāptam abalatvaṃ tathaiva ca
5 kathaṃ hi rājā lokasya sarvaśāstraviśāradaḥ
moham āpadyate dainyād yathā ku puruṣas tathā
6 āgatiś ca gatiś caiva lokasya
viditā tava
āyatyāṃ ca tadātve ca na te
'sty aviditaṃ prabho
7 evaṃgate mahārāja rājyaṃ prati janādhipa
hetum atra pravakṣyāmi tad
ihaikamanāḥ śṛṇu
8 dvididho jāyate vyādhiḥ śārīro mānasas tathā
parasparaṃ tayor janma nirdvaṃdvaṃ nopalabhyate
9 śārīrāj jāyate vyādhir mānaso
nātra saṃśayaḥ
mānasāj jāyate vyādhiḥ śārīra iti niścayaḥ
10 śārīra mānase duḥkhe yo 'tīte anuśocati
duḥkhena labhate duḥkhaṃ dvāv anarthau prapadyate
11 śītoṣṇe caiva
vāyuś ca trayaḥ śārīra jā guṇāḥ
teṣāṃ guṇānāṃ sāmyaṃ ca tad āhuḥ svasthalakṣaṇam
12 teṣām anyatamotseke
vidhānam upadiṣyate
uṣṇena bādhyate śītaṃ śītenoṣṇaṃ prabādhyate
13 sattvaṃ rajo tamo
caiva mānasāḥ syus trayo guṇāḥ
harṣeṇa bādhyate
śoko harṣaḥ śokena bādhyate
14 kaś cit sukhe vartamāno duḥkhasya smartum icchati
kaś cid duḥkhe vartamānaḥ sukhasya smartum icchati
15 sa tvaṃ na duḥkhī duḥkhasya na sukhī ca sukhasya ca
na duḥkhī sukhajātasya na sukhī duḥkhajasya vā
16 smartum arhasi kauravya diṣṭaṃ tu balavattaram
atha vā te svabhāvo 'yaṃ yena
pārthiva kṛṣyase
17 dṛṣṭvā sabhā gatāṃ kṛṣṇām ekavastrāṃ rajasvalām
miṣatāṃ pāṇḍuputrāṇāṃ na tasya
smartum arhasi
18 pravrājanaṃ ca nagarād ajinaiś ca nivāsanam
mahāraṇyanivāsaś ca na tasya smartum
arhasi
19 jaṭāsurāt parikleśaṃ citrasenena cāhavam
saindhavāc ca parikleśaṃ kathaṃ vismṛtavān asi
punar ajñātacaryāyāṃ kīcakena padā
vadham
20 yac ca te droṇa bhīṣmābhyāṃ yuddham āsīd ariṃdama
manasaikena te yuddham idaṃ ghoram upasthitam
21 yatra nāsti śaraiḥ kāryaṃ na mitrair na ca bandhubhiḥ
ātmanaikena yoddhavyaṃ tat te
yuddham upasthitam
22 tasminn anirjite yuddhe praṇān yadi ha mokṣyase
anyaṃ dehaṃ samāsthāya punas tenaiva yotsyase
23 tasmād adyaiva gantavyaṃ yuddhasya bharatarṣabha
etaj jitvā mahārāja kṛtakṛtyo bhaviṣyasi
24 etāṃ buddhiṃ viniścitya bhūtānām āgatiṃ gatim
pitṛpaitāmahe vṛtte śādhi rājyaṃ yathocitam
25 diṣṭyā duryodhanaḥ pāpo nihataḥ sānugo yudhi
draupadyāḥ keśapakṣasya diṣṭyā tvaṃ padavīṃ gataḥ
26 yajasva vājimedhena vidhivad dakṣiṇāvatā
vayaṃ te kiṃkarāḥ pārtha vāsudevaś ca vīryavān
SECTION XVI
Vaisampayana said, "After the conclusion of Arjuna's speech, Bhimasena of great wrath and energy, mustering all his patience, said these words unto his eldest brother, 'Thou art, O monarch, conversant with all duties. There is nothing unknown to thee. We always wish to imitate thy conduct, but, alas, we cannot do it!--"I will not say anything! I will not say anything--! Even this is what I had wished! Impelled, however, by great grief I am constrained to say something. Listen to these words of mine, O ruler of men! Through the stupefaction of thy faculties, everything is endangered, and ourselves are being made cheerless and weak. How is it that thou that art the ruler of the world, thou that art conversant with all branches of knowledge, sufferest thy understanding to be clouded, in consequence of cheerlessness, like a coward? The righteous and unrighteous paths of the world are known to thee. There is nothing belonging either to the future or the present that is also unknown to thee, O puissant one! When such is the case, O monarch, I will indicate, O ruler of men, the reasons in favour of your assuming sovereignty. Listen to me with undivided attention. There are two kinds of diseases, viz., physical and mental. Each springs from the other. None of them can be seen existing independently. Without doubt, mental diseasesp. 29
spring from physical ones. Similarly physical diseases spring from mental ones. This is the truth. He that indulgeth in regrets on account of past physical or mental woes, reapeth woe from woe and suffereth double woe. Cold, heat, and wind,--these three are the attributes of the body. 1 Their existence in harmony is the sign of health. If one of the three prevails over the rest, remedies have been laid down. Cold is checked by heat, and heat is checked by cold. Goodness, passion, and darkness are the three attributes of the mind. The existence of these three in harmony is the sign of (mental) health. If one of these prevails over the rest, remedies have been prescribed. Grief is checked by joy, and joy is checked by grief. One, living in the present enjoyment of this, wishes to recollect his past woes. Another, living in the present suffering of woe, wishes to recollect his past bliss. Thou, however, wert never sad in grief or glad in bliss. 2 Thou, shouldst not, therefore, use thy memory for becoming sad during times of bliss, or glad during times of woe. It seems that Destiny is all-powerful. Or, if it be thy nature, in consequence of which thou art thus afflicted, how is it that it does not behove thee to recollect the sight thou sawest before, viz., the scantily-clad Krishna dragged, while in her season, before the assembly. 3 Why does it not behove thee to recollect our expulsion from the (Kuru) city and our exile (into the woods) dressed in deerskins, as also our living in the great forests? Why hast thou forgotten the woes inflicted by Jatasura, the battle with Chitrasena, and the distress suffered at the hands of the Sindhu king? Why hast thou forgotten the kick received by the princess Draupadi from Kichaka white we were living in concealment? A fierce battle, O chastiser of foes, like that which thou hast fought with Bhishma and Drona is now before thee, to be fought (however) with thy mind alone. In deed, that battle is now before thee in which there is no need of arrows, of friends, of relatives and kinsmen, but which will have to be fought with thy mind alone. If thou givest up thy life-breath before conquering in this battle, then, assuming another body, thou shalt have to fight these very foes again. 4 Therefore, fight that battle this very day, O bull of Bharata's race, disregarding the concerns of thy body, and aided by thy own acts, conquer and identify with thy mind's foe. 5 If thou canst not win that battle, what wilt be thy condition?
p. 30
[paragraph continues] On the other hand, by winning it, O monarch, thou shalt have attained the great end of life. Applying thy intellect to this, and ascertaining the right and the wrong paths of creatures, follow thou the course adopted by thy sire before thee and govern properly thy kingdom. By good luck, O king, the sinful Duryodhana hath been stain with all his followers. By good luck, thou too hast attained to the condition of Draupadi's locks. 1 Perform with due rites and profuse presents the horse-sacrifice. We, are thy servants, O son of Pritha, as also Vasudeva of great energy!'"
Book
12
Chapter 17
1 [yudhisṭhira]
asaṃtoṣaḥ pramādaś ca mado rāgo 'praśāntatā
balaṃ moho 'bhimānaś ca
udvegaś cāpi sarvaśaḥ
2 ebhiḥ pāpmabhir āviṣṭo rājyaṃ tvam abhikāṅkṣasi
nirāmiṣo vinirmuktaḥ praśāntaḥ susukhī bhava
3 ya imām akhilāṃ bhūmiṃ śiṣyād eko mahīpatiḥ
tasyāpy udaram evaikaṃ kim idaṃ tvaṃ praśaṃsasi
4 nāhnā pūrayituṃ śakyā na māsena nararṣabha
apūryāṃ pūrayann icchām āyuṣāpi na śaknuyāt
5 yatheddhaḥ prajvalaty agnir asamiddhaḥ praśāmyati
alpāhāratayā tv agniṃ śamayaudaryam utthitam
jayodaraṃ pṛthivyā te śreyo nirjitayā jitam
6 mānuṣān kāmabhogāṃs tvam aiśvaryaṃ ca praśaṃsasi
abhogino 'balāś caiva yānti sthānam anuttamam
7 yogakṣemau ca rāṣṭrasya dharmādharmau tvayi sthitau
mucyasva mahato bhārāt tyāgam evābhisaṃśraya
8 ekodara kṛte vyāghraḥ karoti vighasaṃ bahu
tam anye 'py upajīvanti mandavegaṃ carā mṛgāḥ
9 viṣayān pratisaṃhṛtya saṃnyāsaṃ kurute yatiḥ
na ca tuṣyanti rājānaḥ paśya buddhyantaraṃ yathā
10 patrāhārair aśmakuṭṭair dantolūkhalikais tathā
abbhakṣair vāyubhakṣaiś ca tair ayaṃ narako jitaḥ
11 yaś cemāṃ vasudhāṃ kṛtsnāṃ praśāsed akhilāṃ nṛpaḥ
tulyāśma kāñcano yaś ca sa kṛtārtho na pārthivaḥ
12 saṃkalpeṣu nirārambho nirāśo nirmamo bhava
viśokaṃ sthānam ātiṣṭha iha cāmutra cāvyayam
13 nirāmiṣā na śocanti
śocasi tvaṃ kim āmiṣam
parityajyāmiṣaṃ sarvaṃ mṛṣāvādāt pramokṣyase
14 panthānau pitṛyānaś ca deva yānaś ca viśrutau
ījānāḥ pitṛyānena deva yānena mokṣiṇaḥ
15 tapasā brahmacaryeṇa svādhyāyena ca pāvitāḥ
vimucya dehān vai bhānti mṛtyor aviṣayaṃ gatāḥ
16 āmiṣaṃ bandhanaṃ loke karmehoktaṃ tathāmiṣam
tābhyāṃ vimuktaḥ pāśābhyāṃ padam āpnoti tatparam
17 api gāthām imāṃ gītāṃ janakena vadanty uta
nirdvandvena vimuktena mokṣaṃ samanupaśyatā
18 anantaṃ bata me
vittaṃ yasya me nāsti kiṃ cana
mithilāyāṃ pradīptāyāṃ na me dahyati kiṃ cana
19 prajñā prasādam āruhya na śocyāñ
śocato janān
jagatīsthān ivādristho mandabuddhīn avekṣate
20 dṛśyaṃ paśyati yaḥ paśyan sa cakṣuṣmān sa buddhimān
ajñātānāṃ ca vijñānāt saṃbodhād buddhir ucyate
21 yas tu vācaṃ vijānāti bahumānam iyāt sa vai
brahma bhāvaprasūtānāṃ vaidyānāṃ bhāvitātmanām
22 yadā bhūtapṛthagbhāvam ekastham anupaśyati
tata eva ca vistāraṃ brahma saṃpadyate tadā
23 te janānāṃ gatiṃ yānti nāvidvāṃso 'lpacetasaḥ
nābuddhayo nātapasaḥ sarvaṃ buddhau pratiṣṭhitam
SECTION XVII
"Yudhishthira said, 'Discontent, heedless attachment to earthly goods, the absence of tranquillity, might, folly, vanity, and anxiety,--affected by these sins, O Bhima, thou covetest sovereignty. Freed from desire, prevailing over joy and grief and attaining to tranquillity, strive thou to be happy. That peerless monarch who will govern this unbounded earth, will have but one stomach. Why dost thou then applaud this course of life? One's desires, O bull of Bharata's race, are incapable of being filled in a day, or in many months. Desire, which is incapable of gratification, cannot, indeed, be fitted in course of one's whole life. Fire, when fed with fuel, blazeth forth; when not so fed, it is extinguished. Do thou, therefore, extinguish with little food the fire in thy stomach when it appears. He that is bereft of wisdom seeks much food for his stomach. Conquer thy stomach first. (Thou shalt then be able to conquer the Earth). The earth being conquered, that which is for thy permanent good will then be won by thee. Thou applaudest desires and enjoyments and prosperity. They, however, that have renounced all enjoyments and reduced their bodies by penances, attain to regions of beatitude. The acquisition and preservation of kingdom is attended with both righteousness and unrighteousness. The desire for them exists in thee. Free thyself, however, from thy great burthens, and adopt renunciation. The tiger, for filling one stomach of his, slaughters many animals. Other animals destitute of strength and moved by covetousness live upon the tiger's prey. 2 If kings, accepting earthlyp. 31
possessions, practise renunciation, they can never have contentment. Behold the loss of understanding that is noticeable in them. As a matter of fact, however, they who subsist on leaves of trees, or use two stones only or their teeth alone for husking their grain, or live upon water only or air alone, succeed in conquering hell. 1 That king who rules this wide unbounded earth, and that person who regards gold and pebbles equally, amongst these two, the latter is said to have attained the object of his life and not the former. Depending, therefore, upon that which is the eternal refuge of joy both here and hereafter, cease thou to act and hope with respect to thy wishes and cease to bear attachment to them. They that have given up desire and enjoyment have never to grieve. Thou, however, grievest for enjoyments. 2 Discarding desire and enjoyment, thou mayst succeed in liberating thyself from false speech. 3 There are two well-known paths (for us), viz., the path of the Pitris and the path of the gods. They that perform sacrifices go by the Pitri-path, while they that are for salvation, go by the god-path. 4 By penances, by Brahmacharya, by study (of the Vedas), the great Rishis, casting off their bodies, proceeded to regions that are above the power of Death. Worldly enjoyments have been styled as bonds, They have also been called Action. Liberated from those two sins (viz., bonds and action), one attains to the highest end. Mention is made of a verse sung (of old) by Janaka who was freed from the pairs of opposites, liberated from desire and enjoyments, and observant of the religion of Moksha. That verse runs thus: 'My treasures are immense, yet I have nothing! If again the whole of Mithila were burnt and reduced to ashes, nothing of mine will be burnt!' As a person on the hill-top looketh down upon men on the plain below, so he that has got up on the top of the mansion of knowledge, seeth people grieving for things that do not call for grief. He, however, that is of foolish understanding, does not see this. He who, casting his eyes on visible things, really seeth them, is said to have eyes and understanding. The faculty called understanding is so called because of the knowledge and comprehension it gives of unknown and incomprehensible things. He who is acquainted with the words of persons that are learned, that are of cleansed souls, and that have attained to a state of Brahma, succeeds in obtaining great honours. When one seeth creatures of infinite diversity to be all one and the same and to be but diversified emanations from the same essence, one is then said to have attained Brahma. 5 Those who reach this high
p. 32
state of culture attain to that supreme and blissful end, and not they who are without knowledge, or they who are of little and narrow souls, or they who are bereft of understanding, or they who are without penances. Indeed, everything rests on the (cultivated) understanding!'"
Footnotes
30:2 The Bengal tiger acts as a fisher to both animals and men. When the tiger goes on a fishing expedition, what it usually does is to catch large fishes from shallow streams and throw them landwards far from the water's edge. The poor beast is very often followed, unperceived, by the smaller carnivorous animals, and sometimes by bands of fishermen. I have seen large fishes with the claw-marks of the tiger on them exposed for sale in a village market.31:1 The sense seems to be that unless kings perform such penances they cannot escape hell. Such penances, however, are impossible for them as long as they are in the midst of luxuries. To accept wealth and not use it, therefore, is impracticable.
31:2 i.e., Thou art not liberated from desire.
31:3 The false speech, in this instance, consists in professing one's self to be really unattached white enjoying wealth and power, i.e., the hypocritical profession of renunciation in the midst of luxuries. As already said by Yudhishthira, such renunciation is impracticable.
31:4 The path of the Pitris means the course of Vedic rites by which one attains to bliss hereafter. The path of the gods means the abandonment of religious rites for contemplation and pious conduct.
31:5 This truth has been expressed in various forms of language in various passages of the Mahabharata. The fact is, the unification of infinite variety and its identification with the p. 32 Supreme Soul is attainment of Brahma. One, therefore, that has attained to Brahma ceases to regard himself as separate from the rest of the universe. Selfishness, the root of sin and injury, disappears from him.
Book
12
Chapter 18
1 [vaiṣampāyana]
tūṣṇīṃbhūtaṃ tu rājānaṃ punar evārjuno
'bravīt
saṃtaptaḥ śokaduḥkhābhyāṃ rājño vākśalya pīḍitaḥ
2 kathayanti purāvṛttam itihāsam imaṃ janāḥ
videharājñaḥ saṃvādaṃ bhāryayā saha bhārata
3 utsṛjya rājyaṃ bhaikṣārthaṃ kṛtabuddhiṃ janeśvaram
videharājaṃ mahiṣī duḥkhitā pratyabhāṣata
4 dhanāy apatyaṃ mitrāṇi ratnāni vividhāni ca
panthānaṃ pāvanaṃ hitvā janako mauṇḍyam āsthitaḥ
5 taṃ dadarśa
priyā bhāryā bhaikṣya vṛttim akiṃcanam
dhānā muṣṭim upāsīnaṃ nirīhaṃ gatamatsaram
6 tam uvāca samāgamya bhartāram
akutobhayam
kruddhā manasvinī bhāryā vivikte hetumad vacaḥ
7 katham utsṛjya rājyaṃ svaṃ dhanadhānya samācitam
kāpālīṃ vṛttim āsthāya dhānā muṣṭir vane 'caraḥ
8 pratijñā te 'nyathā rājan viceṣṭā cānyathā tava
yad rājyaṃ mahad utsṛjya svalpe tuṣyasi pārthiva
9 naitenātithayo rājan devarṣipitaras tathā
śakyam adya tvayā bhartuṃ moghas te 'yaṃ pariśramaḥ
10 devatātithibhiś caiva pitṛbhiś caiva pārthiva
sarvair etaiḥ parityaktaḥ parivrajasi niṣkriyaḥ
11 yas tvaṃ traividya vṛddhānāṃ brāhmaṇānāṃ sahasraśaḥ
bhartā bhūtvā ca lokasya so 'dyānyair bhṛtim icchasi
12 śriyaṃ hitvā
pradīptāṃ tvaṃ śvavat saṃprati vīkṣyase
aputrā jananī te 'dya kausalyā cāpatis tvayā
13 aśītir dharmakāmās tvāṃ kṣatriyāḥ paryupāsate
tvad āśām abhikāṅkṣantyaḥ kṛpaṇāḥ phalahetukāḥ
14 tāś ca tvaṃ viphalāḥ kurvan kālṃ lokān nu gamiṣyasi
rājan saṃśayite mokṣe paratantreṣu dehiṣu
15 naiva te 'sti paro loko nāparaḥ pāpakarmaṇaḥ
dharmyān dārān parityajya yas tvam icchasi jīvitum
16 srajo gandhān alaṃ kārān vāsāṃsi vividhāni ca
kimartham abhisaṃtyajya parivrajasi
niṣkriyaḥ
17 nipānaṃ sarvabhūtānāṃ bhūtvā tvaṃ pāvanaṃ mahat
āḍhyo vanaspatir bhūtvā so
'dyānyān paryupāsase
18 khādanti hastinaṃ nyāse kravyādā bahavo 'py uta
bahavaḥ kṛmayaś caiva
kiṃ punas tvām anarthakam
19 ya imāṃ kuṇḍikāṃ bhindyān triviṣṭabdhaṃ ca te haret
vāso cāpaharet tasmin kathaṃ te mānasaṃ bhavet
20 yas tv ayaṃ sarvam utsṛjya dhānā muṣṭiparigrahaḥ
yadānena samaṃ sarvaṃ kim idaṃ mama dīyate
dhānā muṣṭir ihārthaś cet
pratijñā te vinaśyati
21 kā vāhaṃ tava ko me
tvaṃ ko 'dya te mayy anugrahaḥ
praśādhi pṛthivīṃ rājan yatra te 'nugraho bhavet
prāsādaṃ śayanaṃ yānaṃ vāsāṃsy ābharaṇāni ca
22 śriyā nirāśair adhanais tyaktamitrair
akiṃcanaiḥ
saukhikaiḥ saṃbhṛtān arthān yaḥ saṃtyajasi kiṃ nu tat
23 yo 'tyantaṃ pratigṛhṇīyād yaś ca dadyāt sadaiva hi
tayos tvam antaraṃ viddhi śreyāṃs tābhyāṃ ka ucyate
24 sadaiva yācamāneṣu satsu dambhavivarjiṣu
eteṣu dakṣiṇā dattā dāvāgnāv iva durhutam
25 jātavedā yathā rājann
ādagdhvaivopaśāmyati
sadaiva yācamāno vai tathā śāmyati na dvijaḥ
26 satāṃ ca vedā annaṃ ca loke 'smin prakṛtir dhruvā
na ced dātā bhaved dātā kutaḥ syur mokṣakāṅkṣiṇaḥ
27 annād gṛhasthā loke
'smin bhikṣavas tata eva ca
annāt prāṇaḥ prabhavati annadaḥ prāṇado bhavet
28 gṛhasthaibhyo 'bhinirvṛttā gṛhasthān eva saṃśritāḥ
prabhavaṃ ca pratiṣṭhāṃ ca dāntā nindanta āsate
29 tyāgān na bhikṣukaṃ vidyān na mauṇḍyān na ca yācanāt
ṛjus tu yo 'rthaṃ tyajati taṃ sukhaṃ viddhi bhikṣukam
30 asaktaḥ saktavad
gacchan niḥsaṅgo muktabandhanaḥ
samaḥ śatrau ca mitre ca sa vai mukto
mahīpate
31 parivrajanti dānārthaṃ muṇḍāḥ kāṣāyavāsasaḥ
sitā bahuvidhaiḥ pāśaiḥ saṃcinvanto vṛthāmiṣam
32 trayīṃ ca nāma
vārtāṃ ca tyaktvā putrāṃs tyajanti ye
triviṣṭabdhaṃ ca vāso ca pratigṛhṇanty
abuddhayaḥ
33 aniṣkaṣāye kāṣāyam īhārtham iti viddhi tat
dharmadhvajānāṃ muṇḍānāṃ vṛttyartham iti me matiḥ
34 kāṣāyair ajinaiś cīrair
nagnān muṇḍāñ jaṭādharān
bibhrat sādhūn mahārāja jaya lokāñ jitendriyaḥ
35 agnyādheyāni gurvarthān kratūn sa
paśudakṣiṇān
dadāty ahar ahaḥ pūrvaṃ ko nu dharmataras tataḥ
36 tattvajño janako rājā loke 'sminn iti
gīyate
so 'py āsīn mohasaṃpanno mā mohavaśam
anvagāḥ
37 evaṃ dharmam
anukrāntaṃ sadā dānaparair naraiḥ
ānṛśaṃsya guṇopetaiḥ kāmakrodhavivarjitāḥ
38 pālayantaḥ prajāś caiva dānam uttamam āsthitāḥ
iṣṭāṁl lokān
avāpsyāmo brahmaṇyāḥ satyavādinaḥ
SECTION XVIII
Vaisampayana said, "When Yudhishthira, after saying these words, became silent, Arjuna, afflicted by that speech of the king, and burning with sorrow and grief, once more addressed his eldest brother, saying, 'People recite this old history, O Bharata, about the discourse between the ruler of the Videhas and his queen. That history has reference to the words which the grief-stricken spouse of the ruler of the Videhas had said to her lord when the latter, abandoning his kingdom, had resolved to lead a life of mendicancy. Casting off wealth and children and wives and precious possessions of various kinds and the established path for acquiring religious merit and fire itself. 1 King Janaka shaved his head (and assumed the garb of a mendicant). His dear spouse beheld him deprived of wealth, installed in the observance of the vow of mendicancy, resolved to abstain from inflicting any kind of injury on others, free from vanity of every kind, and prepared to subsist upon a handful of barley fallen off from the stalk and to be got by picking the grains from crevices in the field. Approaching her lord at a time when no one was with him, the queen, endued with great strength of mind, fearlessly and in wrath, told him these words fraught with reason: 'Why hast thou adopted a life of mendicancy, abandoning thy kingdom full of wealth and corn? A handful of fallen off barley cannot be proper for thee. Thy resolution tallies not with thy acts, 2 since abandoning thy large kingdom thou covetest, O king, a handful of grain! With this handful of barley, O king, wilt thou succeed in gratifying thy guests, gods. Rishis and Pitris? This thy labour, therefore, is bootless. Alas, abandoned by all these, viz., gods, guest and Pitris, thou leadest a life, of wandering mendicancy, O king, having cast off all action. Thou wert, before this, the supporter of thousands of Brahmanas versed in the three Vedas and of many more besides. How canst thou desire to beg of them thy own food today? Abandoning thy blazing prosperity, thou castest thy eyes around like a dog (for his food). Thy mother hath today been made sonless by thee, and thy spouse, the princess of Kosala, a widow. These helpless Kshatriyas, expectant of fruit and religious merit, wait upon thee,p. 33
placing all their hopes on thee. By killing those hopes of theirs, to what regions shalt thou go, O king, especially when salvation is doubtful and creatures are dependent on actions? 1 Sinful as thou art, thou hast neither this world nor the other, since thou wishest to live, having cast off thy wedded wife? 2 Why, indeed, dost thou lead a life of wandering mendicancy, abstaining from all actions, after having abandoned garlands and perfumes and ornaments and robes of diverse kinds? Having been, as it were, a large and sacred take unto all creatures, having been a mighty tree worthy of adoration and granting its shelter unto all, alas, how canst thou wait upon and worship others? If even an elephant desists from all work, carnivorous creatures coming in packs and innumerable worms would eat it up. What need be said of thyself that art so powerless? 3 How couldst thy heart be set on that mode of life which recommends an earthen pot, and a triple-headed stick, and which forces one to abandon his very clothes and which permits the acceptance of only a handful of barley after abandonment of everything? If, again, thou sayest that kingdom and a handful of barley are the same to thee, then why dost thou abandon the former! If, again, a handful of barley becomes an object of attachment with thee, then, thy original resolution (of abandoning everything) falls to the ground, If, again, thou canst act up to thy resolution of abandoning everything! then who am I to thee, who art thou to me, and what can be thy grace to me? 4 If thou beest inclined to grace, rule then this Earth! They that are desirous of happiness but are very poor and indigent and abandoned by friends may adopt renunciation. But he who imitates those men by abandoning palatial mansions and beds and vehicles and robes and ornaments, acts improperly, indeed. One always accepts gifts made by others; another always makes gifts. Thou knowest the difference between the two. Who, indeed, of these two shouldst be regarded the superior? If a gift be made to one who always accepts gifts, or to one that is possessed of pride, that gift becomes bootless like the clarified butter that is poured upon a forest-conflagration. 5 As a fire, O king, never dies till it has consumed all that has been thrown into it, even so a beggar can never be silenced tilt he receives a donative. In this world, the food that is given by a charitable person is the sure support of the pious. If, therefore, the king does not give (food) where will the pious that are desirous
p. 34
of salvation go? 1 They that have food (in their houses) are house-holders. Mendicants are supported by them. Life flows from food. Therefore, the giver of food is the giver of life. Coming out from among those that lead a domestic mode of life, mendicants depend upon those very persons from whom they come. Those self-restrained men, by doing this, acquire and enjoy fame and power. One is not to be called a mendicant for his having only renounced his possessions, or for his having only adopted a life of dependence on eleemosynary charity. He who renounces the possessions and pleasures of the world in a sincere frame of mind is to be regarded a true mendicant. 2 Unattached at heart, though attached in outward show, standing aloof from the world, having broken all his bonds, and regarding friend and foe equally, such a man, O king, is regarded to be emancipated! Having shaved their heads clean and adopted the brown robe, men may be seen to betake themselves to a life of wandering mendicancy, though bound by various ties and though ever on the lookout for bootless wealth. They who, casting off the three Vedas, their usual occupations, and children, adopt a life or mendicancy by taking up the triple-headed crutch and the brown robe, are really persons of little understanding. Without having cast off anger and other faults, the adoption of only the brown robe, know, O king, is due to the desire of earning the means of sustenance. Those persons of clean-shaven heads that have set up the banner of virtue, have this only (viz., the acquisition of sustenance) for their object in life. Therefore, O king, keeping thy passions under control, do thou win regions of bliss hereafter by supporting them that are truly pious amongst men of matted locks or clean-shaven heads, naked or clad in rags, or skins or brown robes. Who is there that is more virtuous than he who maintains his sacred fire, who performs sacrifices with presents of animals and Dakshina, and who practises charity day and night?'
"Arjuna continued, 'King Janaka is regarded to have been a truth-knowing person in this world. Even he, in this matter (viz., the ascertainment of duty) had become stupefied. Do not yield to stupefaction! Even thus the duties of Domesticity are observed by persons practising charity. By abstaining from injuries of all kinds, by casting off desire and wrath, by being engaged in protecting all creatures, by observing the excellent duty of charity, and lastly by cherishing superiors and persons of age, we shall succeed in attaining such regions of bliss as we like. By duly gratifying gods, guests, and all creatures, by worshipping Brahmanas, and by truthfulness of speech, we shall certainly attain to desirable regions of bliss.'"
Footnotes
32:1 i.e., Sacrifice.32:2 Literally, 'thy resolution is of one kind, while thy acts are of another kind!'
33:1 Paratantreshu is explained by Nilakantha as "dependent on destiny." If this means the fate that connects one's present life with the acts of a former one, the explanation is not incorrect. The more obvious meaning, however, is "dependent on action."
33:2 A wedded wife is the companion of one's religious acts.
33:3 Thou shouldst not, therefore, abandon action.
33:4 The meaning seems to be this: if a person can truly act up to his resolution of complete renunciation of everything, then that person stands alone in the midst of the world, and he is nobody's, and nobody is his. Hence, he can neither be pleased nor displeased with any one. King Janaka's abandonment, therefore, of wife and kingdom, is inconsistent with that Perfect renunciation or withdrawal of self within self. He might continue to enjoy his possessions without being at all attached to or affected by them.
33:5 Such libations, to be efficacious, ought to be poured upon fires properly kindled with mantras.
34:1 Therefore, Janaka should resume his kingdom and practise charity; otherwise, religious mendicants would be undone.
34:2 Such an man might rule even a kingdom without forfeiting his title to be regarded a mendicant, for he might rule without attachment.
Book
12
Chapter 19
1 [yudhisṭhira]
vedāhaṃ tāta śāstrāṇi aparāṇi parāṇi ca
ubhayaṃ veda vacanaṃ kuru karma tyajeti ca
2 ākulāni ca śāstrāṇi hetubhiś citritāni ca
niścayaś caiva yan mātro vedāhaṃ taṃ yathāvidhi
3 tvaṃ tu kevalam astrajño vīravratam anuṣṭhitaḥ
śāstrārthaṃ tattvato gantuṃ na samarthaḥ kathaṃ cana
4 śāstrārthasūkṣma darśī yo dharmaniścaya kovidaḥ
tenāpy evaṃ na vācyo 'haṃ yadi dharmaṃ prapaśyasi
5 bhrātṛsauhṛdam āsthāya yad uktaṃ vacanaṃ tvayā
nyāyyaṃ yuktaṃ ca kaunteya prīto 'haṃ tena te 'rjuna
6 yuddhadharmeṣu sarveṣu kriyāṇāṃ naipuṇeṣu ca
na tvayā sadṛśaḥ kaś cit triṣu lokeṣu vidyate
7 dharmasūkṣmaṃ tu yad vākyaṃ tatra duṣprataraṃ tvayā
dhanaṃjaya na me buddhim
abhiśaṅkitum arhasi
8 yuddhaśāstravid eva tvaṃ na vṛddhāḥ sevitās tvayā
samāsa vistara vidāṃ na teṣāṃ vetṣi niścayam
9 tapas tyāgo vidhir iti niścayas
tāpadhīmatām
paraṃ paraṃ jyāya eṣāṃ saiṣā naiḥśreyasī gatiḥ
10 na tv etan manyase pārtha na
jyāyo 'sti dhanād iti
atra te vartayiṣyāmi yathā naitat
pradhānataḥ
11 tapaḥsvādhyāyaśīlā
hi dṛśyante dhārmikā janāḥ
ṛṣayas tapasā yuktā yeṣāṃ lokāḥ sanātanāḥ
12 ajātaśmaśravo dhīrās tathānye
vanavāsinaḥ
anantā adhanā eva svādhyāyena divaṃ gatāḥ
13 uttareṇa tu
panthānam āryā viṣayanigrahāt
abuddhi jaṃ tamas tyaktvā lokāṃs tyāgavatāṃ gatāḥ
14 dakṣiṇena tu panthānaṃ yaṃ bhāsvantaṃ prapaśyasi
ete kriyāvatāṃ lokā ye śmaśānāni
bhejire
15 anirdeśyā gatiḥ sā tu yāṃ prapaśyanti mokṣiṇaḥ
tasmāt tyāgaḥ pradhāneṣṭaḥ sa tu duḥkhaḥ praveditum
16 anusṛtya tu śāstrāṇi kavayaḥ samavasthitāḥ
apīha syād apīha syāt sārāsāra didṛṣkayā
17 vedavādān atikramya śāstrāṇy āraṇyakāni ca
vipāṭya kadalī skandhaṃ sāraṃ dadṛśire na te
18 athaikānta vyudāsena śarīre pañca
bhautike
icchā dveṣasamāyuktam ātmānaṃ prāhur iṅgitaiḥ
19 agrāhyaś cakṣuṣā so 'pi anirdeśyaṃ ca tad girā
karmahetupuraskāraṃ bhūteṣu parivartate
20 kalyāṇa gocaraṃ kṛtvā manas tṛṣṇāṃ nigṛhya ca
karma saṃtatim utsṛjya syān nirālambanaḥ sukhī
21 asminn evaṃ sūkṣmagamye mārge sadbhir niṣevite
katham artham anarthāḍhyam arjuna
tvaṃ praśaṃsasi
22 pūrvaśāstravido hy evaṃ janāḥ paśyanti bhārata
kriyāsu niratā nityaṃ dāne yajñe
ca karmaṇi
23 bhavanti sudurāvartā hetumanto 'pi paṇḍitāḥ
dṛḍhapūrvaśrutā mūḍhā naitad astīti vādinaḥ
24 amṛtasyāvamantāro
vaktāro janasaṃsadi
caranti vasudhāṃ kṛtsnāṃ vāvadūkā bahuśrutāḥ
25 yān vayaṃ nābhijānīmaḥ kas tāñ jñātum ihārhati
evaṃ prājñān sataś cāpi mahataḥ śāstravittamān
26 tapasā mahad āpnoti buddhyā vai
vindate mahat
tyāgena sukham āpnoti sadā kaunteya dharmavit
SECTION XIX
"Yudhishthira said, 'I am conversant with both the Vedas and the scriptures that lead to the attainment of Brahma. In the Vedas there are precepts of both kinds, viz., those that inculcate action and those that inculcate renouncement of action. The scriptures are confounding and their conclusions are based upon reasons. The truth, however, that is in the Mantras, is duly known to me. Thou art conversant only with weapons and observant of the practices of heroes. Thou art unable to understand truly the sense of the scriptures. If thou wert really acquainted with duty, then thou couldst have understood that words such as these ought not to have been addressed to me by even one possessed of the clearest insight into the meaning of the scriptures and acquainted with the truths of religion. That, however, which thou hast said unto me, induced by fraternal affection, has been fit and proper, O son of Kunti! I am, for that, pleased with thee, O Arjuna! There is no one equal to thee in the three worlds in all duties connected with battle and in skill in respect of diverse kinds of acts. Thou mayst, therefore, speak of the subtleties connected with those subjects,--subtleties, that is, that are impenetrable by others. It behoveth thee not, however, O Dhananjaya, to doubt my intelligence. Thou art conversant with the science of battle, but thou hast never waited upon the aged. Thou knowest not the conclusions arrived at by those that have studied the subject in brief and detail. Even this is the conclusion of intelligent men whose understanding are bent on achieving salvation, viz., that amongst ascetic penances, renunciation, and knowledge of Brahma, the second is superior to the first, and the third is superior to the second. This, however, that thou thinkest, viz., that there is nothing superior to wealth, is an error. I will convince thee of it, so that wealth may not again appear to thee in that light. All men that are righteous are seen to be devoted to ascetic penances and the study of the Vedas. The Rishis also, that have many eternal regions for them, have the merit of penances. Others possessed of tranquillity of soul, having no enemies, and dwelling in the woods, have, through penances and study of the Vedas, proceeded to heaven. Pious men, by restraining desire for worldly possessions, and casting off that darkness which is born of folly, proceed northward (i.e., by luminous paths) to the regions reserved for practisers of renunciation. The path that lies to the south and that leads to regions of light (i.e., lunar regions), are reserved for men devoted to action. These are attained by persons subject to birth and death. That end, however, which persons desirous of salvation have before their eyes, is indescribable. Yoga is the best means for attaining to it. It is not easy to explain it (to thee). Those that are learned live, reflecting on the scriptures from desire of finding what is unreal. They are, however, often led away to this and to that in the belief that the object of their search exists in this and that. Having mastered, however, the Vedas, the Aranyakas, and the other scriptures, they miss the real, like men failing to find solid timber in an uprooted banana plant. Some there are who., disbelieving in its unity, regard the Soul, that dwells inp. 36
this physical frame consisting of the five elements, to be possessed of the attributes of desire and aversion (and others). 1 Incapable of being seen by the eye, exceedingly subtle, and inexpressible by words, it revolves in a round (of re-births) among the creatures of the earth, keeping before it that which is the root of action. 2 Having made the Soul advance towards itself which is the spring of every kind of blessedness, having restrained all desires of the mind, and having cast off all kinds of action, one may become perfectly independent and happy. When there is such a path that is trod by the righteous and that is attainable by Knowledge, why, O Arjuna, dost thou applaud wealth which is full of every kind of calamity? Men of olden times that were conversant with the scriptures, O Bharata,--men that were always engaged in gifts and sacrifice and action, were of this opinion. O Bharata! There are some fools who, accomplished in the science of argumentation, deny the existence of the Soul, in consequence of the strength of their convictions of a previous life. It is very difficult to make them accept this truth about final emancipation. 3 Those wicked men, though possessed of great learning, travel all over the earth, making speeches in assemblies, and deprecating the true doctrine about emancipation. O Partha, who else will succeed in understanding that which we do not understand?' Indeed, (as those men cannot understand the true meaning of the scriptures), similarly they cannot succeed in knowing those wise and pious persons that are truly great and that have deep acquaintance with the scriptures. O son of Kunti, men acquainted with truth obtain Brahma by asceticism and intelligence, and great happiness by renunciation.'
Footnotes
36:1 Refers to the well-known definition of the soul or mind in the Nyaya philosophy, which says that it is distinguished by the attributes of desire, aversion, will, pleasure and pain, and the cognitive faculties.36:2 The soul, though really bereft of attributes, nevertheless revolves in a round among creatures, i.e., enters other bodies on the dissolution of those previously occupied. The reason of this round or continual journey is Avidya or illusion, viz., that absence of true knowledge in consequence of which men engage themselves in action. When the soul is freed from this Avidya, action ceases, and the soul becomes revealed in its true nature, which consists in the absence of all attributes.
36:3 Hetumantah Panditah means--learned in the science of reasoning; Dridhapurve is explained by Nilakantha as persons endued with strong convictions of a past life: Suduravartah means difficult of being made to understand.
Book 12
Chapter 20
1 [vaiṣampāyana]
tasmin vākyāntare vaktā devasthāno mahātapāḥ
abhinītataraṃ vākyam ity uvāca
yudhiṣṭhiram
2 yad vaco phalgunenoktaṃ na jyāyo 'sti dhanād iti
atra te vartayiṣyāmi tad
ekāgramanāḥ śṛṇu
3 ajātaśatro dharmeṇa kṛtsnā te vasudhā jitā
tāṃ jitvā na vṛthā rājaṃs tvaṃ parityaktum arhasi
4 catuṣpadī hi niḥśreṇī karmaṇy eṣā pratiṣṭhitā
tāṃ krameṇa mahābāho yathāvaj jaya pārthiva
5 tasmāt pārtha mahāyajñair
yajasva bahu dakṣiṇaiḥ
svādhyāyayajñā ṛṣayo
jñānayajñās tathāpare
6 karma niṣṭhāṃs tu budhyethās tapo niṣṭhāṃś ca bhārata
vaikhānasānāṃ rājendra vacanaṃ śrūyate yathā
7 īhate dhanahetor yas tasyānīhā
garīyasī
bhūyān doṣaḥ pravardheta yas taṃ dhanam apāśrayet
8 kṛcchrāc ca
dravyasaṃhāraṃ kurvanti dhanakāraṇāt
dhanena tṛṣito 'buddhyā bhrūṇa hatyāṃ na budhyate
9 anarhate yad dadāti na dadāti
yad arhate
anarhārhāparijñānād dānadharmo 'pi duṣkaraḥ
10 yajñāya sṛṣṭāni dhanāni dhātrā; yaṣṭādiṣṭaḥ puruṣo rakṣitā ca
tasmāt sarvaṃ yajña evopayojyaṃ; dhanaṃ tato 'nantara eva kāmaḥ
11 yajñair indro vividhair annavadbhir;
devān sarvān abhyayān mahaujāḥ
tenendratvaṃ prāpya vibhrājate
'sau; tasmād yajñe sarvam evopayojyam
12 mahādevaḥ sarvamedhe mahātmā; hutvātmānaṃ devadevo vibhūtaḥ
viśvāṁl lokān vyāpya viṣṭabhya kīrtyā; virocate dyutimān kṛtti vāsāḥ
13 āvikṣitaḥ pārthivo vai maruttaḥ; svṛddhyā martyo yo 'yajad devarājam
yajñe yasya śrīḥ svayaṃ saṃniviṣṭā; yasmin bhāṇḍaṃ kāñcanaṃ sarvam āsīt
14 hariścandraḥ pārthivendraḥ śrutas te; yajñair iṣṭvā puṇyakṛd vītaśokaḥ
ṛddhyā śakraṃ yo 'jayan mānuṣaḥ saṃs; tasmād yajñe sarvam
evopayojyam
SECTION XX
Vaisampayana said, "After Yudhishthira had stopped, the great ascetic Devasthana, possessed of eloquence, said these words, fraught with reason, unto the king.""Devasthana said, 'Phalguna has told thee that there is nothing superior to wealth. I shall discourse to thee on that subject. Listen to me with undivided
p. 37
attention, O Ajatasatru, thou hast righteously won the earth. Having won her, it behoves thee not, O king, to abandon her without cause. Four modes of life are indicated in the Vedas. Do thou, O king, duly pass through them, one after another. At present thou shouldst, therefore, perform great sacrifices with profuse presents. Amongst the very Rishis, some are engaged in the sacrifice represented by Vedic study, and some in that presented by knowledge. Therefore, O Bharata, thou must know that the very ascetics also are addicted to action. The Vaikhanasas, however, are said to preach that he who does not seek for wealth is superior to him that seeks for it. 1 I think that he who would follow that precept would incur many faults. Men collect together diverse things (for the performance of sacrifices) simply because of the (Vedic) ordinance. He who, tainted by his own understanding, giveth away wealth to an undeserving person without giving it to the deserving, doth not know that he incurs the sin of killing a foetus. 2 The exercise of the duty of charity after discriminating the deserving from the undeserving is not easy. The Supreme Ordainer created wealth for sacrifice, and He created man also for taking care of that wealth and for performing sacrifice. For this reason the whole of one's wealth should be applied to sacrifice. Pleasure would follow from it as a natural consequence. Possessed of abundant energy, Indra, by the performance of diverse sacrifices with profuse gifts of valuables, surpassed all the gods. Having got their chiefship by that means, he shineth in heaven. Therefore, everything should be applied to sacrifices. Clad in deer-skins, the high-souled Mahadeva, having poured his own self as a libation in the sacrifice called Sarva, became the first of gods, and surpassing all creatures in the universe and prevailing over them by means of that achievement, shines in resplendence. King Marutta, the son of Avikshit, by the profusion of his wealth, vanquished Sakra himself, the chief of the gods. In the great sacrifice he performed, all the vessels were of gold, and Sree herself came in person. Thou hast heard that the great king Harischandra, having performed sacrifices, earned great merit and great happiness. Though a man, he nevertheless vanquished Sakra by his wealth. For this reason everything should be applied to sacrifice.'"
Footnotes
37:1 The sense is that instead of performing sacrifices after acquisition of wealth, it is better not to perform sacrifices if they cannot be performed without wealth. Nilakantha, by interpreting Dhanahetu as sacrifices which have wealth for the means of their accomplishment, would come to this meaning directly.37:2 Atmanam is explained by Nilakantha as meaning something that is regarded as dear as self, i.e., wealth. Such a person incurs the sin of killing a foetus, because that sin proceeds from killing one's own self. Improper use of wealth is, of course, regarded as killing one's ownself.
Book
12
Chapter 21
1 [devasthāna]
atraivodāharantīmam itihāsaṃ purātanam
indreṇa samaye pṛṣṭo yad uvāca bṛhaspatiḥ
2 saṃtoṣo vai svargatamaḥ saṃtoṣaḥ paramaṃ sukham
tuṣṭer na kiṃ cit parataḥ susamyak paritiṣṭhati
3 yadā saṃharate kāmān kūrmo 'ṅgānīva sarvaśaḥ
tadātma jyotir ātmaiva svātmanaiva prasīdati
4 na bibheti yadā cāyaṃ yadā cāsmān na bibhyati
kāmadveṣau ca jayati
tadātmānaṃ prapaśyati
5 yadāsau sarvabhūtānāṃ na krudhyati na duṣyati
karmaṇā manasā vācā brahma
saṃpadyate tadā
6 evaṃ kaunteya bhūtāni taṃ taṃ dharmaṃ tathā tathā
tadā tadā prapaśyanti tasmād budhyasva bhārata
7 anye śamaṃ praśaṃsanti vyāyāmam apare tathā
naikaṃ na cāparaṃ ke cid ubhayaṃ ca tathāpare
8 yajñam eke praśaṃsanti saṃnyāsam apare janāḥ
dānam eke praśaṃsanti ke cid
eva pratigraham
ke cit sarvaṃ parityajya tūṣṇīṃ dhyāyanta āsate
9 rājyam eke praśaṃsanti sarveṣāṃ paripālanam
hatvā bhittvā ca chittvā ca ke cid ekāntaśīlinaḥ
10 etat sarvaṃ samālokya budhānām eṣa niścayaḥ
adroheṇaiva bhūtānāṃ yo dharmaḥ sa satāṃ mataḥ
11 adrohaḥ satyavacanaṃ saṃvibhāgo dhṛtiḥ kṣamā
prajanaḥ sveṣu dāreṣu mārdavaṃ hrīr acāpalam
12 dhanaṃ
dharmapradhāneṣṭaṃ manuḥ svāyambhuvo 'bravīt
tasmād evaṃ prayatnena kaunteya
paripālaya
13 yo hi rājye sthitaḥ śaśvad vaśītulyapriyāpriyaḥ
kṣatriyo yajñaśiṣṭāśī rājaśāstrārtha tattvavit
14 asādhu nigraharataḥ sādhūnāṃ pragrahe rataḥ
dharme vartmani saṃsthāpya prajā
varteta dharmavit
15 putra saṃkrāmita śrīs tu vane vanyena vartayan
vidhinā śrāmaṇenaiva kuryāt kālam
atandritaḥ
16 ya evaṃ vartate rājā
rājadharmaviniścitaḥ
tasyāyaṃ ca paraś caiva lokaḥ syāt saphalo nṛpa
nirvāṇaṃ tu suduṣpāraṃ bahuvighnaṃ ca me matam
17 evaṃ dharmam
anukrāntāḥ satyadānatapaḥ parāḥ
ānṛśaṃsya guṇair yuktāḥ kāmakrodhavivarjitāḥ
18 prajānāṃ pālane yuktā
damam uttamam āsthitāḥ
gobrāhmaṇārthaṃ yuddhena saṃprāptā gatim uttamām
19 evaṃ rudrāḥ sa vasavas tathādityāḥ paraṃtapa
sādhyā rājarṣisaṃghāś ca dharmam etaṃ samāśritāḥ
apramattās tataḥ svargaṃ prāptāḥ puṇyaiḥ svakarmabhiḥ
SECTION XXI
"Devasthana said, 'In this connection is cited an old history, viz., the discourse that Vrihaspati, asked by Indra, delivered unto him. Vrihaspati said, 'Contentment is the highest heaven, contentment is the highest bliss. There is nothing higher than contentment. Contentment stands as the highest. When one draws away all his desires like a tortoise drawing in all it limbs, then the natural resplendence of his soul soon manifests itself. When one does not fear any creature, nor any creature is frightened at one, when one conquers one's desire and aversion, then is one said to behold one's soul. When one, indeed, in word and thought, seeks to injure nobody and cherishes no desire, one is said to attain to Brahma. Thus, O son of Kunti, whatever religion is followed by creatures, they obtain corresponding fruits. Awaken thyself by this consideration, O Bharata! 1 Some praise Peacefulness, some praise Exertion; some there are that praise Contemplation; and some praise both Peacefulness and Exertion. 2 Some praise sacrifice; others, renunciation. Some praise gifts; others, acceptance. Some, abandoning everything, live in silent meditation. Some praise sovereignty and the cherishing, of subjects, after slaving, cutting and piercing (foes). Some are for passing their days in retirement. Observing all this, the conclusion of the learned is that that religion which consists in not injuring any creature is worthy of the approbation of the righteous. Abstention from injury, truthfulness of speech, justice, compassion, self-restraint, procreation (of offspring) upon one's own wives, amiability, modesty, patience,--the practice of these is the best of a religions as said by the self-create Manu himself. Therefore, O son of Kunti, do thou observe this religion with care. That Kshatriya, who, conversant with the truths or royal duties, takes sovereignty upon himself, restraining his soul at all times, equally regarding that which is dear and that which is not, and subsisting upon the remains of sacrificial feasts, who is engaged in restraining the wicked and cherishing the righteous, who obliges his subjects to tread in the path of virtue and who himself treads in that path, who at last transmits his crown to his son and betakes himself to the woods, there to live on the products of the wilderness and act according to the ordinances or the Vedas after having cast off all idleness, that Kshatriya who conducts himself thus, conforming in everything to the well-known duties of kings, is sure to obtain excellent fruits in both this world and the next. That final emancipation, of which thou speakest, is exceedingly difficult to obtain, and its pursuit is attended with many impediments. They that adopt such duties and practisep. 39
charity and ascetic penances, that are possessed of the quality of compassion and are freed from desire and wrath, that are engaged in ruling their subjects with righteousness and fighting for the sake of kine and Brahmanas, attain hereafter to a high end. For the Rudras with the Vasus and the Adityas, O scorcher of foes, and the Sadhyas and hosts of kings adopt this religion. Practising without heedlessness the duties inculcated by that religion, they attain to heaven through those acts of theirs.'"
Footnotes
38:1 The Srutis declare that he who frightens others is frightened himself; while he who frightens not, is not himself frightened. The fruits won by a person correspond with his practices. Yudhishthira is, therefore, exhorted to take the sovereignty, for sovereignty, righteously exercised and without attachment, will crown him with bliss hereafter.38:2 Naikam na chapare is explained by Nilakantha thus. Literally, this means that it is not that others do not (praise) ekam or contemplation," i.e., some there are that praise contemplation or meditation.
Book
12
Chapter 22
1 [vaiṣampāyana]
tasmin vākyāntare vākyaṃ punar evārjuno 'bravīt
viṣaṇṇamanasaṃ jyeṣṭham idaṃ bhrātaram īśvaram
2 kṣatradharmeṇa dharmajña prāpya rājyam anuttamam
jitvā cārīn naraśreṣṭha tapyate kiṃ bhavān bhṛśam
3 kṣatriyāṇāṃ mahārāja saṃgrāme nidhanaṃ smṛtam
viśiṣṭaṃ bahubhir yajñaiḥ kṣatradharmam anusmara
4 brāhmaṇānāṃ tapas tyāgaḥ pretya dharmavidhiḥ smṛtaḥ
kṣatriyāṇāṃ ca vihitaṃ saṃgrāme nidhanaṃ vibho
5 kṣatradharmo
mahāraudraḥ śastranitya iti smṛtaḥ
vadhaś ca bharataśreṣṭha kāle śastreṇa saṃyuge
6 brāhmaṇasyāpi ced rājan kṣatradharmeṇa tiṣṭhataḥ
praśastaṃ jīvitaṃ loke kṣatraṃ hi brahma saṃsthitam
7 na tyāgo na punar yācñā na tapo
manujeśvara
kṣatriyasya vidhīyante
na parasvopajīvanam
8 sa bhavān sarvadharmajñaḥ sarvātmā bharatarṣabha
rājā manīṣī nipuṇo loke dṛṣṭaparāvaraḥ
9 tyaktvā saṃtāpajaṃ śokaṃ daṃśito bhava karmaṇi
kṣatriyasya viśeṣeṇa hṛdayaṃ vajrasaṃhatam
10 jitvārīn kṣatradharmeṇa prāpya rājyam akaṇṭakam
vijitātmā manuṣyendra yajñadānaparo
bhava
11 indro vai brahmaṇaḥ putraḥ karmaṇā kṣatriyo 'bhavat
jñātīnāṃ pāpavṛttīnāṃ jaghāna navatīr nava
12 tac cāsya karma pūjyaṃ hi praśasyaṃ ca viśāṃ pate
tena cendratvam āpede devānām iti naḥ śrutam
13 sa tvaṃ yajñair mahārāja
yajasva bahu dakṣiṇaiḥ
yathaivendro manuṣyendra cirāya
vigatajvaraḥ
14 mā tvam evaṃgate kiṃ cit kṣatriyarṣabha śocithāḥ
gatās te kṣatradharmeṇa śastrapūtāḥ parāṃ gatim
15 bhavitavyaṃ tathā tac ca yadvṛttaṃ bharatarṣabha
diṣṭaṃ hi rājaśārdūla
na śakyam ativartitum
SECTION XXII
Vaisampayana said, "After this, Arjuna once more addressed his eldest brother of unfading glory, viz., king Yudhishthira of cheerless heart, and said these words: 'O thou that art conversant with every kind of duty, having by the practice of Kshatriya duties obtained sovereignty that is so very difficult of acquisition, and having conquered all thy foes, why dost thou burn in grief? O king, as regards Kshatriyas, death in battle is regarded more meritorious for them than the performance of diverse sacrifices. It is so declared in the ordinance that lays down the duties of Kshatriyas. Penances and Renunciation are the duties of Brahmanas. Even this is the ordinance (affecting the two orders) about the next world. Indeed, O puissant one, death in battle is laid down for Kshatriyas. The duties of Kshatriyas are exceedingly fierce and are always connected with the use of weapons, and it has been laid down, O chief of the Bharatas, that they should, when the time comes, perish by weapons on the field of battle. The life of even a Brahmana, O king, that lives in the observance of Kshatriya duties, is not censurable, for Kshatriyas also have sprung from Brahmana. Neither Renunciation, nor Sacrifice, nor Penances, nor dependence on the wealth of others, O ruler of men, has been ordained for Kshatriyas. Thou art acquainted with all duties, and thou art of righteous soul, O bull of Bharata's race! Thou art a wise king, skilled in all acts. Thou canst distinguish what is right in this world from what is wrong. Casting off this cheerlessness by repentance, address thyself with a strong will to action. The heart of a Kshatriya especially is hard as thunder. Having by the exercise of Kshatriya duties vanquished thy foes and acquired empire without a thorn in its side, conquer thy soul, O ruler of men, and be engaged in the performance of sacrifices and the practice of charity. Indra himself, though a Brahmana, became a Kshatriya in his acts, and battled with his sinful kinsfolk for eight hundred and ten times. Those acts of his, O monarch, are adorable and worthy of praise. Through them he obtained, as we have heard, the chiefship of the gods. Do thou, therefore, O monarch, perform sacrifices with profuse presents even as Indra did, O ruler of men, and thereby free thyself from thy fever. Do not, O bull among Kshatriyas, grieve thus for what is past. They that have been slain have attained to the highestp. 40
end, sanctified by weapons and agreeably to the ordinances of the Kshatriya religion. That which has happened was ordained to happen. Destiny, O tiger among kings, is incapable of being resisted.'"
Book
12
Chapter 23
1 [vaiṣampāyana]
evam uktas tu kaunteya guḍākeśena bhārata
novāca kiṃ cit kauravyas tato
dvaipāyano 'bravīt
2 bībhatsor vacanaṃ samyak satyam etad yudhiṣṭhira
śāstradṛṣṭaḥ paro dharmaḥ smṛto gārhasthya āśramaḥ
3 svadharmaṃ cara dharmajña yathāśāstraṃ yathāvidhi
na hi gārhasthyam utsṛjya tavāraṇyaṃ vidhīyate
4 gṛhasthaṃ hi sadā devāḥ pitara ṛṣayas tathā
bhṛtyāś caivopajīvanti
tān bhajasva mahīpate
5 vayāṃsi paśavaś caiva bhūtāni ca mahīpate
gṛhasthair eva
dhāryante tasmāj jyeṣṭhāśramo gṛhī
6 so 'yaṃ caturṇām eteṣām āśramāṇāṃ durācaraḥ
taṃ carāvimanāḥ pārtha duścaraṃ durbalendriyaiḥ
7 veda jñānaṃ ca te kṛtsnaṃ tapo ca caritaṃ mahat
pitṛpaitāmahe rājye
dhuram udvoḍhum arhasi
8 tapoyajñas tathā vidyā bhaikṣam indriyanigrahaḥ
dhyānam ekāntaśīlatvaṃ tuṣṭir dānaṃ ca śaktitaḥ
9 brāhmaṇānāṃ mahārāja ceṣṭāḥ saṃsiddhi kārikāḥ
kṣatriyāṇāṃ ca vakṣyāmi tavāpi viditaṃ punaḥ
10 yajño vidyā samutthānam asaṃtoṣaḥ śriyaṃ prati
daṇḍadhāraṇam atyugraṃ prajānāṃ paripālanam
11 veda jñānaṃ tathā kṛtsnaṃ tapo sucaritaṃ tathā
draviṇopārjanaṃ bhūri pātreṣu pratipādanam
12 etāni rājñāṃ karmāṇi sukṛtāni viśāṃ pate
imaṃ lokam amuṃ lokaṃ sādhayantīti naḥ śrutam
13 teṣāṃ jyāyas tu kaunteya daṇḍadhāraṇam ucyate
balaṃ hi kṣatriye nityaṃ bale daṇḍaḥ samāhitaḥ
14 etāś ceṣṭāḥ kṣatriyāṇāṃ rājan saṃsiddhi kārikāḥ
api gāthām imāṃ cāpi bṛhaspatir abhāṣata
15 bhūmir etau nigirati sarpo bilaśayān
iva
rājānaṃ cāviroddhāraṃ brāhmaṇaṃ cāpravāsinam
16 sudyumnaś cāpi rājarṣiḥ śrūyate daṇḍadhāraṇāt
prāptavān paramāṃ siddhiṃ dakṣaḥ prācetaso yathā
SECTION XXIII
Vaisampayana said, "Thus addressed by Arjuna of curly hair, the Kuru king born of Kunti remained speechless. Then the island-born (Vyasa) said these words."Vyasa said, 'The words of Arjuna, O amiable Yudhishthira, are true. The highest religion, as declared by the scriptures, depends on the duties of domesticity. Thou art acquainted with all duties. Do thou then duly practise the duties prescribed for thee (viz., the duties of domesticity). A life of retirement in the woods, casting off the duties of domesticity, has not been laid down for thee. The gods, Pitris, guests, and servants, all depend (for their sustenance) upon the person leading a life of domesticity. Do thou then support all these, O lord of the earth! Birds and animals and various other creatures, O ruler of men, are supported by men leading domestic lives. He, therefore, that belongs to that mode of life is superior (to all others). A life of domesticity is the most difficult of all the four modes of life. Do thou practise that mode of life then, O Partha, which is difficult of being practised by persons of unrestrained sense. Thou hast a good knowledge of all the Vedas. Thou hast earned great ascetic merit. It behoveth thee, therefore, to bear like an ox the burthen of thy ancestral kingdom. Penances, sacrifices, forgiveness, learning, mendicancy, keeping the senses under control, contemplation, living in solitude, contentment, and knowledge (of Brahma), should, O king, be striven after by Brahmanas to the best of their ability for the attainment of success. I shall now tell thee the duties of Kshatriyas. They are not unknown to thee. Sacrifice, learning, exertion, ambition, 1 wielding 'the rod of punishment,' fierceness, protection of subjects., knowledge of the Vedas, practise of all kinds of penances, goodness of conduct, acquisition of wealth, and gifts to deserving persons,--these, O king, well performed and acquired by persons of the royal order, secure for them both this world and the next, as heard by us. Amongst these, O son of Kunti, wielding the rod of chastisement has been said to be the foremost. Strength must always reside in a Kshatriya, and upon strength depends chastisement. Those duties that I have mentioned are, O king, the principal ones for Kshatriyas and contribute greatly to their success. Vrihaspati, in this connection, sang this verse: 'Like a snake devouring a mouse, the Earth devours a king that is inclined to peace and a Brahmana that is exceedingly attached to a life of domesticity.' It is heard
p. 41
again that the royal sage Sudyumna, only by wielding the rod of chastisement, obtained the highest success, like Daksha himself, the son of Prachetas.'
Yudhishthira said, 'O holy one, by what acts did Sudyumna, that lord of the earth, obtain the highest success? I desire to hear the history of that king!'
"Vyasa said, 'In this connection is cited this old history. There were two brothers, viz., Sankha and Likhita, of rigid vows. The two brothers had two separate dwellings both of which were beautiful. Situate by the bank of the stream called Vahuda, both of those residences were adorned with trees that were always burthened with flowers and fruits. Once on a time Likhita came to the residence of his brother Sankha. At that time, however, Sankha had gone out of his asylum on no fixed purpose. Arrived at the asylum of his brother, Likhita plucked many ripe fruits. Obtaining them the regenerate Likhita began to eat them without any qualms of conscience. While still employed in the act of eating, Sankha came back to his retreat. Beholding him eating, Sankha addressed his brother, saying, 'Whence have these fruits been obtained and for what reason art thou eating them?' Approaching his elder brother and saluting him, Likhita smilingly replied, saying, 'I have taken them even from this retreat.' Filled with great rage, Sankha said unto him, 'Thou hast committed theft by thyself taking these fruits. Go and approaching the king confess to him what thou hast done. Tell him, O best of kings, I have committed the offence of approaching what was not given to me. Knowing me for a thief and observing the duty of thy order, do thou soon inflict upon me, O ruler of men, the punishment of a thief.' Thus addressed, the highly blessed Likhita of rigid vows, at the command of his brother, proceeded to king Sudyumna. Hearing from his gate-keepers that Likhita had come, king Sudyumna, with his counsellors, advanced (for receiving the sage). Meeting him, the king addressed that foremost of all persons conversant with duties, saying, 'Tell me, O revered one, the reason of thy coming. Regard it as already accomplished.' Thus questioned, that regenerate sage said unto Sudyumna, 'Do thou promise first that thou wilt achieve it. It will then behove thee, after hearing me, to accomplish that promise. O bull among men, I ate some fruits that had not been given me by my elder brother. Do thou, O monarch, punish me for it without delay.' Sudyumna answered, 'If the king be regarded as competent to wield the rod of chastisement, he should be regarded, O bull among Brahmanas, as equally competent to pardon. Purified in respect of thy act, O thou of high vows, consider thyself as pardoned. Tell me now what other wishes thou hast. I shall certainly accomplish those commands of thine!'
"Vyasa continued, 'Thus honoured by the high-souled king, the regenerate sage Likhita, however, did not solicit him for any other favour. Then that ruler of the earth caused the two hands of the high-souled Likhita to be cut off, whereupon the latter, bearing the punishment, went away. Returning to his brother Sankha, Likhita, in great affection, said, 'It behoveth thee now to pardon this wretch that hath been duly punished (for what he did).' Sankha said, I am not angry with thee, nor hast thou injured me, O foremost
p. 42
of all persons conversant with duties. Thy virtue, however, had suffered a shock. I have rescued thee from that plight. Proceed without delay to the river Vahuda and gratify duly, with oblations of water, the gods, Rishis and the Pitris, and never again set thy heart on sin.' Hearing these words of Sankha, Likhita performed his ablutions in the sacred stream and set about for commencing the water-rite. Upon this, two hands, resembling two lotuses, appeared at the extremities of his stumps. Filled with wonder he came back to his brother and showed him the two hands. Sankha said unto him, 'All this has been accomplished by me through my penances. Do not be surprised at it. Providence hath been the instrument here.' Likhita answered, 'O thou of great splendour, why didst thou not purify me at first, when, O best of regenerate ones, such was the energy of thy penances?' Sankha, said, 'I should not have acted otherwise. I am not thy chastiser. The ruler (who has punished thee) has been himself purified, as also thyself, along with the Pitris!'
"Vyasa continued, 'That king, O eldest son of Pandu, became eminent by this act and obtained the highest success like the lord Daksha himself! Even this is the duty of Kshatriyas, viz., the ruling of subjects. Any other, O monarch, would be regarded as a wrong path for them. Do not give way to grief. O best of all persons conversant with duty, listen to the beneficial words of this thy brother. Wielding the rod of chastisement, O king, is the duty of kings and not the shaving of the head.'"
Book
12
Chapter 24
1 [yudhisṭhira]
bhagavan karmaṇā kena
sudyumno vasudhādhipaḥ
saṃsiddhiṃ paramāṃ prāptaḥ śrotum icchāmi taṃ nṛpam
2 [vyāsa]
atrāpy udāharantīmam itihāsaṃ purātanam
śaṅkhaś ca likhitaś
cāstāṃ bhrātarau saṃyata vratau
3 tayor āvasathāv āstāṃ ramaṇīyau pṛthak pṛthak
nityapuṣpaphalair vṛkṣair upetau bāhudām anu
4 tatas tadācil likhitaḥ śaṅkhasyāśramam āgamat
yadṛcchayāpi śaṅkho 'tha niṣkrānto 'bhavad āśramāt
5 so 'bhigamyāśramaṃ bhrātuḥ śaṅkhasya likhitas tadā
phalāni śātayām āsa samyak pariṇatāny uta
6 tāny upādāya visrabdho bhakṣayām āsa sa dvijaḥ
tasmiṃś ca bhakṣayaty eva śaṅkho 'py āśramam āgamat
7 bhakṣayantaṃ tu taṃ dṛṣṭvā śaṅkho bhrātaram abravīt
kutaḥ phalāny avāptāni
hetunā kena khādasi
8 so 'bravīd bhrātaraṃ jyeṣṭham upaspṛśyābhivādya ca
ita eva gṛhītāni mayeti
prahasann iva
9 tam abravīt tadā śaṅkhas tīvrakopasamanvitaḥ
steyaṃ tvayā kṛtam idaṃ phalāny ādadatā svayam
gaccha rājānam āsādya svakarma prathayasva vai
10 adattādānam evedaṃ kṛtaṃ pārthiva sattama
stenaṃ māṃ tvaṃ viditvā ca svadharmam anupālaya
śīghraṃ dhāraya caurasya mama daṇḍaṃ narādhipa
11 ity uktas tasya vacanāt sudyumnaṃ vasudhādhipam
abhyagacchan mahābāho likhitaḥ saṃśitavrataḥ
12 sudyumnas tvānta pālaibhyaḥ śrutvā likhitam āgatam
abhyagacchat sahāmātyaḥ padbhyām eva
nareśvaraḥ
13 tam abravīt samāgatya sa rājā brahma
vittamam
kim āgamanam ācakṣva bhagavan kṛtam eva tat
14 evam uktaḥ sa viprarṣiḥ sudyumnam idam abravīt
pratiśrauṣi kariṣyeti śrutvā tat kartum arhasi
15 anisṛṣṭāni guruṇā phalāni puruṣarṣabha
bhakṣitāni mayā rājaṃs tatra māṃ śādhi māciram
16 [sudyumna]
pramāṇaṃ cen mato
rājā bhavato daṇḍadhāraṇe
anujñāyām api tathā hetuḥ syād brāhmaṇarṣabha
17 sa bhavān abhyanujñātaḥ śuci karmā mahāvrataḥ
brūhi kāmān ato 'nyāṃs tvaṃ kariṣyāmi hi te vacaḥ
18 [vyāsa]
chandyamāno 'pi brahmarṣiḥ pārthivena mahātmanā
nānyaṃ vai varayām āsa tasmād daṇḍād ṛte varam
19 tataḥ sa pṛthivīpālo likhitasya mahātmanaḥ
karau pracchedayām āsa dhṛtadaṇḍo jagāma saḥ
20 sa gatvā bhrātaraṃ śaṅkham ārtarūpo 'bravīd idam
dhṛtadaṇḍasya durbhuddher bhagavan kṣantum arhasi
21 [ṣankha]
na kupye tava dharmajña na ca dūṣayase mama
dharmo tu te vyatikrāntas tatas te niṣkṛtiḥ kṛtā
22 sa gatvā bāhudāṃ śīghraṃ tarpayasva yathāvidhi
devān pitṝn ṛṣīṃś caiva mā cādharme mano kṛthāḥ
23 [vyāsa]
tasya tad vacanaṃ śrutvā śaṅkhasya likhitas tadā
avagāhyāpagāṃ puṇyām udakārdhaṃ pracakrame
24 prādurāstāṃ tatas tasya karau jalaja saṃnibhau
tataḥ sa vismito bhrātur darśayām āsa
tau karau
25 tatas tam abravīc chaṅkhas tapasedaṃ kṛtaṃ mayā
mā ca te 'tra vi śaṅkā bhūd daivam eva
vidhīyate
26 [lihita]
kiṃ nu nāhaṃ tvayā pūtaḥ pūrvam eva mahādyute
yasya te tapaso vīryam īdṛśaṃ dvijasattama
27 [ṣankha]
evam etan mayā kāryaṃ nāhaṃ daṇḍadharas tava
sa ca pūto narapatis tvaṃ cāpi pitṛbhiḥ saha
28 [vyāsa]
sa rājā pāṇḍavaśreṣṭha śreṣṭho vai tena karmaṇā
prāptavān paramāṃ siddhiṃ dakṣaḥ prācetaso yathā
29 eṣa dharmaḥ kṣatriyāṇāṃ prajānāṃ paripālanam
utpathe 'smin mahārāja mā ca śoke mano kṛthāḥ
30 bhrātur asya hitaṃ vākyaṃ śṛṇu dharmajña sattama
daṇḍa eva hi rājendra kṣatradharmo na muṇḍanam
SECTION XXIV
Vaisampayana said, "Once more the great sage Krishna-Dwaipayana said these words unto Ajatasatru, the son of Kunti: 'Let these great car-warriors of abundant energy of mind, O monarch, let these brothers of thine, O Yudhishthira, the chief of the Bharatas, obtain those wishes of theirs that they cherished while dwelling in the woods. Rule thou the earth, O son of Pritha, like (another) Yayati, the son of Nahusha. Before now misery was yours while ye dwelt in the woods in the observance of ascetic penances. That misery is ended, O tiger among men! Enjoy happiness, therefore, for some time. Having O Bharata, earned and enjoyed religious merit and wealth and pleasure for some time with thy brothers, thou mayst then, O king, retire into the woods. Be freed first, O Bharata, from the debt thou owest to persons that may beg of thee, to the Pitris, and to the gods. Thou mayst then, O son of Kunti, practise all the other modes of life (that come afterwards). Do thou, O son of Kuru's race, perform the sacrifices of Sarvamedha and Aswamedha. Thou shalt then attain, O monarch, to the highest end hereafter. Installing thy brothers also in great sacrifices with plentiful presents (to the Brahmanas), thou shalt, O son of Pandu, acquire great fame. There is a saying, O tiger among men and best of the Kurus! Listen to it, for by acting according to it,p. 43
[paragraph continues] O king, thou shalt not swerve from virtue. Those men only, O Yudhishthira, whose practices resemble those of robbers, cause a king by their counsels to take to a career of war and victory. 1 That king who, guided by considerations of place and time and moved by an understanding dependent on the scriptures, pardons even a number of robbers, incurs no sin. That king who, realising his tribute of a sixth, doth not protect his kingdom, taketh a fourth part of the sins of his kingdom. 2 Listen also to that by which a king may not swerve from virtue. By transgressing the scriptures (one incurs sill), while by obeying them one may live fearlessly. That king who, guided by an understanding based upon the scriptures and disregarding lust and wrath, behaves impartially, like a father, towards all his subjects, never incurs sin. O thou of great splendour, if a king, afflicted by destiny, fails to accomplish an act which he should, such failure would not be called a trespass. By force and policy should the king put down his foes. He must not suffer sin to be perpetrated in his kingdom but should cause virtue to be practised. Brave men, those that are respectable in their practices, they that are virtuous in their acts, they that are possessed of learning, O Yudhishthira, Brahmanas conversant with Vedic texts and rites, and men of wealth, should especially be protected. In determining suits and accomplishing religious acts, they that are possessed of great learning should alone be employed. A prudent king will never repose his confidence upon one individual, however accomplished. That king who does not protect his subjects, whose passions are ungovernable, who is full of vanity, who is stained with haughtiness and malice, incurs sin and earns the reproach of tyranny. If the subjects of a king, O monarch, waste away from want of protection and are afflicted by the gods and ground down by robbers, the sin of all this stains the king himself. There is no sin, O Yudhishthira, in doing an act with heartiness, after full deliberation, and consultation with men capable of offering good advice. Our tasks fail or succeed through destiny. If exertion, however, be applied, sin would not touch the king. I shall recite to thee, O tiger among kings, the story of what happened to an ancient king of the name of Hayagriva, O son of Pandu,--the story, viz., of the heroic Hayagriva of unstained deeds, who after having slain a large number of his foes in battle, was himself defeated and slain while without a follower by his side. Having achieved all that should be done for keeping foes under check and adopted all those foremost of means by which men may be protected. Hayagriva acquired great fame from the battles he fought and is now enjoying great bliss in heaven. Mangled by robbers with weapons, boldly fighting with them, and casting off his life in battle, the high-souled Hayagriva, ever attentive to his (kingly) duties, achieved the object of his life and is now enjoying great bliss in heaven. The bow was his (sacrificial) stake and the bowstring was the cord for tying the victims. Shafts constituted the smaller ladle and the sword the large one, and blood was the clarified butter that he poured.
p. 44
[paragraph continues] The car was the altar and the wrath he felt in battle was the fire, and the four foremost of steeds yoked unto his vehicle were the four Hotris. Having poured upon that sacrificial fire his foes as libations and then his own life-breaths at the completion of the sacrifice, that vigorous lion among kings, viz., Hayagriva, became freed from sin and is now sporting in the regions of the gods. Having protected his kingdom with policy and intelligence, the high-souled Hayagriva of resigned self and great strength of mind and accustomed to the performance of sacrifices filled all the worlds with his fame and is now sporting in the region of the gods. 1 Having obtained the merit dependent on the performance of sacrifices as also every kind of merit that is connected with human affairs, he wielded the rod of chastisement and ruled the Earth with vigour and without pride. For this the virtuous and high-souled Hayagriva is sporting in the region of the gods. 2 Possessed of learning, practising renunciation, actuated by faith, and full of gratitude, that king, having performed diverse acts, left this world of men and won the regions that are reserved for the intelligent and the wise and those that are of approved usages and behaviour and prepared to cast off their lives in battle. Having studied the Vedas well and the other scriptures also, having ruled his kingdom properly and caused all the four orders to adhere to their respective duties, the high-souled Hayagriva is sporting in joy the regions of the gods. Having won many battles and cherished his subjects, having drunk the Soma juice in sacrifices and gratified the foremost of Brahmanas with presents and judiciously wielded the rod of chastisement over those placed under his sway and at last cast off his life in battle, that king is living happily in heaven. His life was worthy of every praise. Learned and honest men applaud it, deserving as it is of every applause. Having won heaven and acquired the regions reserved for heroes, that high-souled monarch of virtuous deeds became crowned with success.'
Book
12
Chapter 25
1 [vaiṣampāyana]
punar eva maharṣis taṃ kṛṣṇadvaipāyano 'bravīt
ajātaśatruṃ kaunteyam idaṃ vacanam arthavat
2 araṇye vasatāṃ tāta bhrātṝṇāṃ te tapasvinām
manorathā mahārāja ye tatrāsan yudhiṣṭhira
3 tān ime bharataśreṣṭha prāpnuvantu mahārathāḥ
praśādhi pṛthivīṃ pārtha yayātir iva nāhuṣaḥ
4 araṇye duḥkhavasatir anubhūtā tapasvibhiḥ
duḥkhasyānte
naravyāghrāḥ sukhaṃ tv anubhavantv ime
5 dharmam arthaṃ ca kāmaṃ ca bhrātṛbhiḥ saha bhārata
anubhūya tataḥ paścāt prasthātāsi
viśāṃ pate
6 atithīnāṃ ca pitṝṇāṃ devatānāṃ ca bhārata
ānṛṇyaṃ gaccha kaunteya tataḥ svargaṃ gamiṣyasi
7 sarvamedhāśvamedhābhyāṃ yajasva kurunandana
tataḥ paścān mahārāja
gamiṣyasi parāṃ gatim
8 bhrātṝṃś ca sarvān kratubhiḥ saṃyojya bahu dakṣiṇaiḥ
saṃprāptaḥ kīrtim atulāṃ pāṇḍaveya bhaviṣyasi
9 vidma te puruṣavyāghra vacanaṃ kurunandana
śṛṇu mac ca yathā
kurvan dharmān na cyavate nṛpaḥ
10 ādadānasya ca dhanaṃ nigrahaṃ ca yudhiṣṭhira
samānaṃ dharmakuśalāḥ sthāpayanti nareśvara
11 deśakālapratīkṣe yo dasyor darśayate nṛpaḥ
śāstrajāṃ buddhim āsthāya
nainasā sa hi yujyate
12 ādāya baliṣaḍ bhāgaṃ yo rāṣṭraṃ nābhirakṣati
pratigṛhṇāti tat pāpaṃ caturthāṃśena pārthivaḥ
13 nibodha ca yathātiṣṭhan dharmān na cyavate nṛpaḥ
nigrahād dharmaśāstrāṇām
anurudhyann apetabhīḥ
kāmakrodhāv anādṛtya piteva
samadarśanaḥ
14 daivenopahate rājā karmakāle
mahādyute
pramādayati tat karma na tatrāhur ati kramam
15 tarasā buddhipūrvaṃ vā nigrāhyā eva śatravaḥ
pāpaiḥ saha na saṃdadhyād rāṣṭraṃ paṇyaṃ na kārayet
16 śūrāś cāryāś ca satkāryā vidvāṃsaś ca yudhiṣṭhira
gomato dhaninaś caiva paripālyā viśeṣataḥ
17 vyavahāreṣu dharmyeṣu niyojyāś ca bahuśrutāḥ
guṇayukte 'pi naikasmin viśvasyāc
ca vicakṣaṇaḥ
18 arakṣitā durvinīto
mānī stabdho 'bhyasūyakaḥ
enasā yujyate rājā durdānta iti cocyate
19 ye 'rakṣyamāṇā hīyante daivenopahate nṛpe
taskaraiś cāpi hanyante sarvaṃ tad rājakilbiṣam
20 sumantrite sunīte ca vidhivac
copapādite
pauruṣe karmaṇi kṛte nāsty adharmo yudhiṣṭhira
21 vipadyante samārambhāḥ sidhyanty api ca daivataḥ
kṛte puruṣakāre tu naino spṛśati pārthivam
22 atra te rājaśārdūla vartayiṣye kathām imām
yadvṛttaṃ pūrvarājarṣer hayagrīvasya pārthiva
23 śatrūn hatvā hatasyājau śūrasyākliṣṭa karmaṇaḥ
asahāyasya dhīrasya nirjitasya yudhiṣṭhira
24 yat karma vai nigrahe śātravāṇāṃ; yogaś cāgryaḥ pālane mānavānām
kṛtvā karma prāpya kīrtiṃ suyuddhe; vājigrīvo modate devaloke
25 saṃtyaktātmā samareṣv ātatāyī; śastraiś chinno dasyubhir ardyamānaḥ
aśvagrīvaḥ karma śīlo mahātmā;
saṃsiddhātmā modate devaloke
26 dhanur yūpo raśanā jyā śaraḥ sruk; sruvaḥ khaṅgo rudhiraṃ yatra cājyam
ratho vedī kāmago yuddham agniś; cāturhotraṃ caturo vājimukhyāḥ
27 hutvā tasmin yajñavahnāv athārīn;
pāpān mukto rājasiṃhas tarasvī
prāṇān hutvā cāvabhṛthe raṇe sa; vājigrīvo modate devaloke
28 rāṣṭraṃ rakṣan buddhipūrvaṃ nayena; saṃtyaktātmā yajñaśīlo mahātmā
sarvāṁl lokān vyāpya kīrtyā manasvī;
vājigrīvo modate devaloke
29 daivīṃ siddhiṃ mānuṣīṃ daṇḍanītiṃ; yoganyāyaiḥ pālayitvā mahīṃ ca
tasmād rājā dharmaśīlo mahātmā; hayagrīvo modate
svargaloke
30 vidvāṃs tyāgī
śraddadhānaḥ kṛtajñas; tyaktvā lokaṃ mānuṣaṃ karmakṛtvā
medhāvināṃ viduṣāṃ saṃmatānāṃ; tanutyajāṃ lokam ākramya rājā
31 samyag vedān prāpya śāstrāṇy adhītya; samyag rāṣṭraṃ pālayitvā mahātmā
cāturvarṇyaṃ sthāpayitvā svadharme; vājigrīvo modate devaloke
32 jitvā saṃgrāmān pālayitvā prajāś ca; somaṃ pītvā tarpayitvā
dvijāgryān
yuktyā daṇḍaṃ dhārayitvā prajānāṃ; yuddhe kṣīṇo modate devaloke
33 vṛttaṃ yasya ślāghanīyaṃ manuṣyāḥ; santo vidvāṃsaś cārhayanty arhaṇīyāḥ
svargaṃ jitvā vīralokāṃś ca gatvā; siddhiṃ prāptaḥ puṇyakīrtir mahātmā
SECTION XXV
Vaisampayana said, "Hearing the words of the Island-born Rishi and seeing Dhananjaya angry, Yudhishthira, the son of Kunti, saluted Vyasa and made the following answer."Yudhishthira said, 'This earthly sovereignty and the diverse enjoyments (appertaining thereto) fail to give any joy to my heart. On the other hand, this poignant grief (consequent upon the loss of my kinsmen) is eating away its core. Hearing the lamentations of these women who have lost their heroic husbands and children, I fail to attain peace, O sage!'"
p. 45
Vaisampayana continued, "Thus addressed, the virtuous Vyasa that foremost of all persons conversant with Yoga, possessed of great wisdom and intimately acquainted with the Vedas, said unto Yudhisthira (the following words).
"Vyasa said, 'No man can acquire anything by his own acts or by sacrifices and worship. No man can give anything to a fellow man. Man acquires everything through Time. The Supreme Ordainer has made the course of Time the means of acquisition. By mere intelligence or study of the scriptures, men, if Time be unfavourable, cannot acquire any earthly possession. Sometimes an ignorant fool may succeed in winning wealth. Time is the efficacious means for the accomplishment of all acts. During times of adversity, neither science, nor incantations, nor drugs, yield any fruits. In times, however, of prosperity, those very things, properly applied, become efficacious and bear success. By Time the winds blow violently: by Time the clouds become rain-charged; by Time tanks become adorned with lotuses of different kinds; by Time trees in the forest become decked with flowers. By Time nights become dark or lighted. By Time the Moon becomes full. If the Time for it does not come, trees do not bear flowers and fruits. If the Time for it does not come, the currents of rivers do not become fierce. Birds and snakes and deer and elephants and other animals never become excited when the Time for it does not come. If the Time for it does not come, women do not conceive. It is with Time that winter, and summer, and the rainy season come. If the Time for it does not come, no one is born and no one dies. If the Time does not come, the infant does not acquire power of speech. If the Time does not come, one does not acquire youth. It is with Time that the seed sown puts forth its sprouts. If the Time does not come, the Sun does not appear above the horizon, nor, when the Time for it does not come, does he repair to the Asta hills. If the Time for it does not come, the Moon does not wax nor wane, nor the ocean, with its high billows, rise and ebb. In this connection is instanced the old story recited, O Yudhishthira, by king Senajit in grief. The irresistible course of Time affects all mortals. All earthly things, ripened by Time, suffer destruction. Some, O king, slay some men. The slayers, again, are slain by others. This is the language of the world. Really, however, no one stays and no one is slain. Some one thinks men slay (their fellow-men). Another thinks men do not slay. The truth is that the birth and destruction of all creatures have been ordained to happen in consequence of their very nature. Upon the loss of one's wealth or the death of one's wife or son or sire, one cries out, saying 'Alas, what grief!' and dwelling upon that sorrow always enhances it. Why do you, like a foolish person, indulge in grief? Why do you grieve for them that are subject to grief? 1 Behold, grief is increased by indulgence as fear is by yielding to. This body even is not mine. Nothing in this earth is mine. Or, the things of this earth belong as much to others as to me. The wise, seeing, this, do not suffer themselves to be deluded. There are thousands of causes for sorrow, and hundreds of causes for joy. These
p. 46
every day affect the ignorant only, but not him that is wise. These, in course of Time. become objects of affection or aversion, and appearing as bliss or woe revolve (as if in a wheel) for affecting living creatures. There is only sorrow in this world but no happiness. It is for this that sorrow only is felt. Indeed, sorrow springs from that affliction called desire, and happiness springs from the affliction called sorrow. Sorrow comes after happiness, and happiness after sorrow. One does not always suffer sorrow or always enjoy happiness. Happiness always ends in sorrow, and sometimes proceeds from sorrow itself. He, therefore, that desires eternal happiness must abandon both. When sorrow must arise upon the expiration of happiness, and happiness upon the expiration of sorrow, one should, for that, cast off, like a (snake-bit) limb of one's body, that from which one experiences sorrow or that heart-burning which is nurtured by sorrow or that which is the root of his anxiety. 1 Be it happiness or sorrow, be it agreeable or disagreeable, whatever comes should be borne with an unaffected heart. O amiable one, if thou abstainest, in even a slight measure, from doing what is agreeable to your wives and children, thou shalt then know who is whose and why so and for what. They that are highly stupid and they that are masters of their souls enjoy happiness here. They however, that occupy an intermediate place suffer misery. This, O Yudhishthira, is what Senajit of great wisdom said, that person who was conversant with what is good or bad in this world, with duties, and with happiness and misery. He who is grieved at other people's griefs can never be happy. There is no end of grief, and grief arises from happiness itself. Happiness and misery, prosperity and adversity, gain and loss, death and life, in their turn, wait upon all creatures. For this reason the wise man of tranquil soul should neither be elated with joy nor be depressed with sorrow. To be engaged in battle has been said to be the Sacrifice for a king; a due observance of the science of chastisement is his Yoga; and the gift of wealth in sacrifices in the form of Dakshina is his Renunciation. All these should be regarded as acts that sanctify him. By governing the kingdom with intelligence and policy, casting off pride, performing sacrifices, and looking at everything and all persons with kindness and impartiality, a high-souled king, after death, sports in the region of the gods. By winning battles, protecting his kingdom, drinking the Soma juice, advancing his subjects, wielding judiciously the rod of Chastisement, and casting off his body at last in fight, a king enjoys happiness in heaven. Having studied all the Vedas and the other scriptures duty, having protected the kingdom properly, and having caused all the four orders to adhere to their respective duties, a king becomes sanctified and finally sports in heaven. He is the best of kings whose conduct, even after his death, is applauded by the inhabitants of city and country and by his counsellors and friends."
(My humble salutations to the lotus feet of Sreeman
Brahmasri K M Ganguliji for the collection )
No comments:
Post a Comment