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 141
1 [y]
pitāmaha mahāprājña sarvaśāstraviśārada
śaraṇaṃ pālayānasya yo dharmas taṃ vadasva me
2 [bh]
mahān dharmo mahārāja śaraṇāgata pālane
arhaḥ praṣṭuṃ bhavāṃś caiva praśnaṃ bharatasattama
3 nṛgaprabhṛtayo rājan rājānaḥ śaraṇāgatān
paripālya mahārāja saṃsiddhiṃ paramāṃ gatāḥ
4 śrūyate hi kapotena śatruḥ śaraṇam āgataḥ
pūjitaś ca yathānyāyaṃ svaiś ca māṃsair nimantritaḥ
5 [y]
kathaṃ kapotena purā śatruḥ śaraṇam āgataḥ
svamāṃsair bhojitaḥ kāṃ ca gatiṃ lebhe sa bhārata
6 [bh]
śṛṇu rājan kathāṃ divyāṃ sarvapāpapraṇāśinīm
nṛpater mucukundasya
kathitāṃ bhārgaveṇa ha
7 imam arthaṃ purā pārtha mucukundo narādhipaḥ
bhārgavaṃ paripapraccha praṇato bharatarṣabha
8 tasmai śuśrūṣamāṇāya bhārgavo 'kathayat kathām
iyaṃ yathā kapotena
siddhiḥ prāptā narādhipa
9 dharmaniścaya saṃyuktāṃ kāmārthasahitāṃ kathām
śṛṇuṣvāvahito rājan gadato me mahābhuja
10 kaś cit kṣudrasamācāraḥ pṛthivyāṃ kālasaṃmataḥ
cacāra pṛthivīṃ pāpo ghoraḥ śakunilubdhakaḥ
11 kākola iva kṛṣṇāṅgo rūkṣaḥ pāpasamāhitaḥ
yavamadhyaḥ kṛśa grīvo hrasvapādo mahāhanuḥ
12 naiva tasya suhṛt kaś cin na saṃbandhī na bāndhavaḥ
sa hi taiḥ saṃparityaktas tena ghoreṇa karmaṇā
13 sa vai kṣārakam ādāya dvijān hatvā vane sadā
cakāra vikrayaṃ teṣāṃ pataṃgānāṃ narādhipa
14 evaṃ tu
vartamānasya tasya vṛttiṃ durātmanaḥ
agamat sumahān kālo na cādharmam abudhyata
15 tasya bhāryā sahāyasya ramamāṇasya śāśvatam
daivayogavimūḍhasya nānyā vṛttir arocata
16 tataḥ kadā cit
tasyātha vanasthasya samudgataḥ
pātayann iva vṛkṣāṃs tān sumahān vātasaṃbhramaḥ
17 meghasaṃkulam ākāśaṃ vidyunmaṇḍalamaṇḍitam
saṃchannaṃ sumuhūrtena nau sthāneneva sāgaraḥ
18 vāridhārā samūhaiś ca saṃprahṛṣṭaḥ śatakratuḥ
kṣaṇena pūrayām
āsa salilena vasuṃdharām
19 tato dhārākule loke saṃbhraman naṣṭacetanaḥ
śītārtas tad vanaṃ sarvam ākulenāntar
ātmanā
20 naiva nimnaṃ sthalaṃ vāpi so 'vindata vihaṃgahā
pūrito hi jalaughena mārgas tasya vanasya vai
21 pakṣiṇo vātavegena hatā līnās tadābhavan
mṛgāḥ siṃhā varāhāś ca sthalāny āśritya tasthire
22 mahatā vātavarṣeṇa trāsitās te vanaukasaḥ
bhayārtāś ca kṣudhārtāś ca babhramuḥ sahitā vane
23 sa tu śītahatair gātrair jagāmaiva na
tasthivān
so 'paśyad vanaṣaṇḍeṣu meghanīlaṃ vanaspatim
24 tārāḍhyaṃ kumudākāram ākāśaṃ nirmalaṃ ca ha
meghair muktaṃ nabho dṛṣṭvā lubdhakaḥ śītavihvalaḥ
25 diśo 'valokayām āsa velāṃ caiva durātmavān
dūre grāmaniveśaś ca tasmād deśād iti prabho
kṛtabuddhir vane tasmin vastuṃ tāṃ rajanīṃ tadā
26 so 'ñjaliṃ prayataḥ kṛtvā vākyam āha vanaspatim
śaraṇaṃ yāmi yāny
asmin daivatānīha bhārata
27 sa śilāyāṃ śiraḥ kṛtvā parṇāny āstīrya bhūtale
duḥkhena mahatāviṣṭas tataḥ suṣvāpa pakṣihā
SECTION CXLI
"Yudhishthira said, 'When the high righteousness suffers decay and is transgressed by all, when unrighteousness becomes righteousness, and righteousness assumes the form of its reverse, when all wholesome restraints disappear, and all truths in respect of righteousness are disturbed and confounded, when people are oppressed by kings and robbers, when men of all the four modes of life become stupefied in respect of their duties, and all acts lose their merit, when men see cause of fear on every direction in consequence of lust and covetousness and folly, when all creatures cease to trust one another, when they slay one another by deceitful means and deceive one another in their mutual dealings, when houses are burnt down throughout the country, when the Brahmanas become exceedingly afflicted, when the clouds do not pour a drop of rain, when every one's hand is turned against every one's neighbour, when all the necessaries of life fall under the power of robbers, when, indeed, such a season of terrible distress sets in, by what means should a Brahmana live who is unwilling to cast off compassion and his children? How, indeed, should a Brahmana maintain himself at such a time? Tell me this, O grandsire! How also should the king live at such a time when sinfulness overtakes the world? How, O scorcher of foes, should the king live so that he might not fall away from both righteousness and profit?'"Bhishma said, 'O mighty-armed one, the peace and prosperity of subjects, 1 sufficiency and seasonableness of rain, disease, death and other fears, are all dependent on the king. 2 I have no doubt also in this. O bull of Bharata's race, that Krita, Treta, Dwapara, and Kali, as regards their setting in, are all dependent on the king's conduct. When such a season of misery as has been described by thee sets in, the righteous should support life by the aid of judgment. In this connection is cited the old story of the discourse between Viswamitra and the Chandala in a hamlet inhabited by Chandalas. Towards the end of Treta and the beginning of Dwapara, a frightful drought occurred, extending over twelve years, in consequence of what the gods had ordained. At that time which was the end of Treta and the commencement of Dwapara, when the period came for many creatures superannuated by age to lay down
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their lives, the thousand-eyed deity of heaven poured no rain. The planet Vrihaspati began to move in a retrograde course, and Soma abandoning his own orbit, receded towards the south. Not even could a dew-drop be seen, what need then be said of clouds gathering together? The rivers all shrank into narrow streamlets. Everywhere lakes and wells and springs disappeared and lost their beauty in consequence of that order of things which the gods brought about. Water having become scarce, the places set up by charity for its distribution became desolate. 1 The Brahmanas abstained from sacrifices and recitation of the Vedas. They no longer uttered Vashats and performed other propitiatory rites. Agriculture and keep of cattle were given up. Markets and shops were abandoned. Stakes for tethering sacrificial animals disappeared. People no longer collected diverse kinds of articles for sacrifices. All festivals and amusements perished. Everywhere heaps of bones were visible and every place resounded with the shrill cries and yells of fierce creatures. 2 The cities and towns of the earth became empty of inhabitants. Villages and hamlets were burnt down. Some afflicted by robbers, some by weapons, and some by bad kings, and in fear of one another, began to fly away. Temples and places of worship became desolate. They that were aged were forcibly turned out of their houses. Kine and goats and sheep and buffaloes fought (for food) and perished in large numbers. The Brahmanas began to die on all sides. Protection was at an end. Herbs and plants were dried up. The earth became shorn of all her beauty and exceedingly awful like the trees in a crematorium. In that period of terror, when righteousness was nowhere, O Yudhishthira, men in hunger lost their senses and began to eat one another. The very Rishis, giving up their vows and abandoning their fires and deities, and deserting their retreats in woods, began to wander hither and thither (in search of food). The holy and great Rishi Viswamitra, possessed of great intelligence, wandered homeless and afflicted with hunger. Leaving his wife and son in some place of shelter, the Rishi wandered, fireless 3 and homeless, and regardless of food clean and unclean. One day he came upon a hamlet, in the midst of a forest, inhabited by cruel hunters addicted to the slaughter of living creatures. The little hamlet abounded with broken jars and pots made of earth. Dog-skins were spread here and there. Bones and skulls, gathered in heaps, of boars and asses, lay in different places. Cloths stripped from the dead lay here and there, and the huts were adorned with garlands of used up flowers. 4 Many of the habitations again were filled with sloughs cast off by snakes. The place resounded with the loud crowing of cocks and hens and the dissonant bray of asses. Here and there the inhabitants disputed with one another, uttering harsh words in shrill voices. Here and there were temples of gods bearing devices of owls and
p. 316
other birds. Resounding with the tinkle of iron bells, the hamlet abounded with canine packs standing or lying on every side. The great Rishi Viswamitra, urged by pangs of hunger and engaged in search after food, entered that hamlet and endeavoured his best to find something to eat. Though the son of Kusika begged repeatedly, yet he failed to obtain any meat or rice or fruit or root or any other kind of food. He then, exclaiming, 'Alas, great is the distress that has overtaken me!' fell down from weakness in that hamlet of the Chandalas. The sage began to reflect, saying to himself, 'What is best for me to do now?' Indeed, O best of kings, the thought that occupied him was of the means by which he could avoid immediate death. He beheld, O king, a large piece of flesh, of a dog that had recently been slain with a weapon, spread on the floor of a Chandala's hut. The sage reflected and arrived at the conclusion that he should steal that meat. And he said unto himself, 'I have no means now of sustaining life. Theft is allowable in a season of distress for even an eminent person. It will not detract from his glory. Even a Brahmana for saving his life may do it. This is certain. In the first place one should steal from a low person. Failing such a person one may steal from one's equal. Failing an equal, one may steal from even an eminent and righteous man. I shall then, at this time when my life itself is ebbing away, steal this meat. I do not see demerit in such theft. I shall, therefore, rob this haunch of dog's meat.' Having formed this resolution, the great sage Viswamitra laid himself down for sleep in that place where the Chandala was. Seeing some time after that the night had advanced and that the whole Chandala hamlet had fallen asleep, the holy Viswamitra, quietly rising up, entered that hut. The Chandala who owned it, with eyes covered with phlegm, was lying like one asleep. Of disagreeable visage, he said these harsh words in a broken and dissonant voice.
"The Chandala said, 'Who is there, engaged in undoing the latch? The whole Chandala hamlet is asleep. I, however, am awake and not asleep. Whoever thou art, thou art about to be slain.' These were the harsh words that greeted the sage's ears. Filled with fear, his face crimson with blushes of shame, and his heart agitated by anxiety caused by that act of theft which he had attempted, he answered, saying, 'O thou that art blest with a long life, I am Viswamitra. I have come here oppressed by the pangs of hunger. O thou of righteous understanding, do not slay me, if thy sight be clear.' Hearing these words of that great Rishi of cleansed soul, the Chandala rose up in terror from his bed and approached the sage. Joining his palms from reverence and with eyes bathed in tears, he addressed Kusika's son, saying, 'What do you seek here in the night, O Brahmana?' Conciliating the Chandala, Viswamitra said, 'I am exceedingly hungry and about to die of starvation. I desire to take away that haunch of dog's meat. Being hungry, I have become sinful. One solicitous of food has no shame. It is hunger that is urging me to this misdeed. It is for this that I desire to take away that haunch of dog's meat. My life-breaths are languishing. Hunger has destroyed my Vedic lore. I am weak and have lost my senses. I have no scruple about clean or unclean food. Although I know that it is sinful, still I wish to take away that haunch of dog's meat. After I had filed to obtain any alms, having wandered from house to house in this
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your hamlet, I set my heart upon this sinful act of taking away this haunch of dog's meat. Fire is the mouth of the gods. He is also their priest. He should, therefore, take nothing save things that are pure and clean. At times, however, that great god becomes a consumer of everything. Know that I have now become even like him in that respect.' Hearing these words of the great Rishi, the Chandala answered him, saying, 'Listen to me. Having heard the words of truth that I say, act in such a way that thy religious merit may not perish. Hear, O regenerate Rishi, what I say unto thee about thy duty. The wise say that a dog is less clean than a jackal. The haunch, again, of a dog is a much worse part than other parts of his body. This was not wisely resolved by thee, therefore, O great Rishi, this act that is inconsistent with righteousness, this theft of what belongs to a Chandala, this theft, besides, of food that is unclean. Blessed be thou, do thou look for some other means for preserving thy life. O great sage, let not thy penances suffer destruction in consequence of this thy strong desire for dog's meat. Knowing as thou dost the duties laid down in the scriptures, thou shouldst not do an act whose consequence is a confusion of duties. 1 Do not cast off righteousness, for thou art the foremost of all persons observant of righteousness.' Thus addressed, O king, the great Rishi Viswamitra, afflicted by hunger, O bull of Bharata's race, once more said, 'A long time has passed away without my having taken any food. I do not see any means again for preserving my life. One should, when one is dying, preserve one's life by any means in one's power without judging of their character. Afterwards, when competent, one should seek the acquisition of merit. The Kshatriyas should observe the practices of Indra. It is the duty of the Brahmanas to behave like Agni. The Vedas are fire. They constitute my strength. I shall, therefore, eat even this unclean food for appeasing my hunger. That by which life may be preserved should certainly be accomplished without scruple. Life is better than death. Living, one may acquire virtue. Solicitous of preserving my life, I desire, with the full exercise of my understanding, to eat this unclean food. Let me receive thy permission. Continuing to live I shall seek the acquisition of virtue and shall destroy by penances and by knowledge the calamities consequent on my present conduct, like the luminaries of the firmament destroying even the thickest gloom.'
"The Chandala said, 'By eating this food one (like thee) cannot obtain long life. Nor can one (like thee) obtain strength (from such food), nor that gratification which ambrosia offers. Do thou seek for some other kind of alms. Let not thy heart incline towards eating dog's meat. The dog is certainly an unclean food to members of the regenerate classes.'
"Viswamitra said, 'Any other kind of meat is not to be easily had during a famine like this. Besides, O Chandala, I have no wealth (wherewith to buy food). I am exceedingly hungry. I cannot move any longer. I am utterly hopeless. I think that all the six kinds of taste are to be found in that piece of dog's meat.'
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"The Chandala said, 'Only the five kinds of five-clawed animals are clean food for Brahmanas and Kshatriyas and Vaisyas, as laid down in the scriptures. Do not set thy heart upon what is unclean (for thee).'
"Viswamitra said, 'The great Rishi Agastya, while hungry, ate up the Asura named Vatapi. I am fallen into distress. I am hungry. I shall therefore, eat that haunch of dog's meat.'
"The Chandala said, 'Do thou seek some other alms. It behoves thee not to do such a thing. Verily, such an act should never be done by thee. If however, it pleases thee, thou mayst take away this piece of dog's meat.'
"Viswamitra said, 'They that are called good are authorities in matters of duty. I am following their example. I now regard this dog's haunch to be better food than anything that is highly pure.'
"The Chandala said, 'That which is the act of an unrighteous person can never be regarded as an eternal practice. That which is an improper act can never be a proper one. Do not commit a sinful act by deception.'
"Viswamitra said, 'A man who is a Rishi cannot do what is sinful. 1 In the present case, deer and dog, I think, are same (both being animals). I shall, therefore, eat this dog's haunch.'
"The Chandala said, "Solicited by the Brahmanas, the Rishi (Agastya) did that act. Under the circumstances it could not be a sin. That is righteousness in which there is no sin. Besides, the Brahmanas, who are the preceptors of three other orders, should be protected and preserved by every means.'
"Viswamitra said, 'I am a Brahmana. This my body is a friend of mine. It is very dear to me and is worthy of the highest reverence from me. It is from the desire of sustaining the body that the wish is entertained by me of taking away that dog's haunch. So eager have I become that I have no longer any fear of thee and thy fierce brethren.'
"The Chandala said, 'Men lay down their lives but they still do not set their hearts on food that is unclean. They obtain the fruition of all their wishes even in this world by conquering hunger. Do thou also conquer thy hunger and obtain those rewards.'
"Viswamitra said, 'As regards myself, I am observant of rigid vows and my heart is set on peace. For preserving the root of all religious merit, I shall eat food that is unclean. It is evident that such an act would be regarded as righteous in a person of cleansed soul. To a person, however, of uncleansed soul, the eating of dog's flesh would appear sinful. Even if the conclusion to which I have arrived be wrong, (and if I eat this dog's meat) I shall not, for that act, become one like thee.'
"The Chandala said, 'It is my settled conclusion that I should endeavour my best to restrain thee from this sin. A Brahmana by doing a wicked act falls off from his high state. It is for this that I am reproving thee.'
"Viswamitra said, 'Kine continue to drink, regardless of the croaking of the frogs. Thou canst lay no claim to what constitutes righteousness (and what not). Do not be a self-eulogiser.'
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"The Chandala said, 'I have become thy friend. For this reason only I am preaching to thee. Do what is beneficial. Do not, from temptation, do what is sinful.'
"Viswamitra said, 'If thou be a friend desirous of my happiness, do thou then raise me up from this distress. In that case, relinquishing this dog's haunch, I may consider myself saved by the aid of righteousness (and not by that of sinfulness).'
"The Chandala said, 'I dare not make a present of this piece of meat to thee, nor can I quietly suffer thee to rob me of my own food. If I give thee this meat and if thou take it, thyself being a Brahmana, both of us will become liable to sink in regions of woe in the next world.'
"Viswamitra said, 'By committing this sinful act today I shall certainly save my life which is very sacred. Having saved my life, I shall afterwards practise virtue and cleanse my soul. Tell me which of these two is preferable (to die without food, or save my life by taking this food that is unclean).'
"The Chandala said: 'In discharging the duties that appertain to one's order or race, one's own self is the best judge (of its propriety or impropriety). Thou thyself knowest which of those two acts is sinful. He who would regard dog's meat as clean food, I think, would in matters of food abstain from nothing!'
"Viswamitra said, 'In accepting (an unclean present) or in eating (unclean food) there is sin. When one's life, however, is in danger there is no sin in accepting such a present or eating such food. Besides, the eating of unclean food, when unaccompanied by slaughter and deception and when the act will provoke only mild rebuke, is not matter of much consequence.'
"The Chandala said, 'If this be thy reason for eating unclean food, it is then clear thou dost not regard the Veda and Arya morality. Taught by what thou art going to do, I see, O foremost of Brahmanas, that there is no sin in disregarding the distinction between food that is clean and food that is unclean.'
"Viswamitra said, 'It is not seen that a person incurs a grave sin by eating (forbidden food). That one becomes fallen by drinking wine is only a wordy precept (for restraining men from drinking). The other forbidden acts (of the same species), whatever they be, in fact, every sin, cannot destroy one's merit.'
"The Chandala said, 'That learned person who takes away dog's meat from an unworthy place (like this), from an unclean wretch (like me), from one who (like me) leads such a wicked life, commits an act that is opposed to the behaviour of those that are called good. In consequence, again, of his connection with such a deed, he is certain to suffer the pangs of repentance.'
"Bhishma continued, 'The Chandala, having said these words unto Kusika's son, became silent. Viswamitra then, of cultivated understanding, took away that haunch of dog's meat. The great ascetic having possessed himself of that piece of dog's meat for saving his life, took it away into the woods and wished with his wife to eat it. He resolved that having first gratified the deities according to due rites, he should then eat that haunch of dog's meat at his pleasure. Igniting a fire according to the Brahma rites, the ascetic, agreeably
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to those rites that go by the name of Aindragneya, began himself to cook that meat into sacrificial Charu. He then, O Bharata, began the ceremonies in honour of the gods and the Pitris, by dividing that Charu into as many portions as were necessary, according to the injunctions of the scriptures, and by invoking the gods with Indra at their head (for accepting their shares). Meanwhile, the chief of the celestials began to pour copiously. Reviving all creatures by those showers, he caused plants and herbs to grow once more. Viswamitra, however, having completed the rites in honour of the gods and the Pitris and having gratified them duly, himself ate that meat. Burning all his sins afterwards by his penances, the sage, after a long time, acquired the most wonderful (ascetic) success. Even thus, when the end in view is the preservation of life itself, should a high-souled person possessed of learning and acquainted with means rescue his own cheerless self, when fallen into distress, by all means in his power. By having recourse to such understanding one should always preserve one's life. A person, if alive, can win religious merit and enjoy happiness and prosperity. For this reason, O son of Kunti, a person of cleansed soul and possessed of learning should live and act in this world, relying upon his own intelligence in discriminating between righteousness and its reverse.'"
Footnotes
314:1 Literally, 'preservation of what has been got, and acquisition of what is desired.'314:2 These depend on the king, i.e., if the king happens to be good, prosperity, etc., are seen. On the other hand, if the king becomes oppressive and sinful, prosperity disappears, and every kind of evil sets in.
315:1 In India, during the hot months, charitable persons set up shady thatches by the sides of roads for the distribution of cool water and raw sugar and oat soaked in water. Among any of the principal roads running through the country, one may, during the hot months, still see hundreds of such institutions affording real relief to thirsty travellers.
315:2 Such as Rakshasas and Pisachas and carnivorous birds and beasts.
315:3 Abandoning his Homa fire.
315:4 i.e., flowers already offered to the deities.
317:1 No one of the three regenerate orders should take dog's meat. It thou takest such meat, where would then the distinction be between persons of those orders and men like Chandalas?
318:1 Agastya was a Rishi. He could not do what was sinful.
Book
12
Chapter 142
1 [bh]
atha vṛkṣasya śākhāyāṃ vihaṃgaḥ sa suhṛjjanaḥ
dīrghakāloṣito rājaṃs tatra citratanū ruhaḥ
2 tasya kālyaṃ gatā bhāryā carituṃ nābhyavartata
prāptāṃ ca rajanīṃ dṛṣṭvā sa pakṣī paryatapyata
3 vātavarṣaṃ mahac cāsīn na cāgacchati me priyā
kiṃ nu tat kāraṇaṃ yena sādyāpi na nivartate
4 api svasti bhavet tasyāḥ priyāyā mama kānane
tayā virahitaṃ hīdaṃ śūnyam adya gṛhaṃ mama
5 yadi sā raktanetrāntā citrāṅgī madhurasvarā
adya nābhyeti me kāntā na kāryaṃ jīvitena me
6 patidharmaratā sādhvī prāṇebhyo 'pi garīyasī
sā hi śrāntaṃ kṣudhārtaṃ ca jānīte māṃ tapasvinī
7 anuraktā hitā caiva snigdhā
caiva pativratā
yasya vai tādṛśī bhāryā dhanyaḥ sa manujo bhuvi
8 bhāryā hi paramo nāthaḥ puruṣasyeha paṭhyate
asahāyasya loke 'smiṁl lokayātrā sahāyinī
9 tathā rogābhibhūtasya nityaṃ kṛcchragatasya ca
nāsti bhāryāsamaṃ kiṃ cin narasyārtasya bheṣajam
10 nāsti bhāryāsamo bandhur nāsti
bhāryāsamā gatiḥ
nāsti bhāryāsamo loke sahāyo dharmasādhanaḥ
11 evaṃ vipalatas tasya
dvijasyārtasya tatra vai
gṛhītā śakunaghnena bhāryā śuśrāva
bhāratīm
12 na sā strīty abhibhāṣā syād yasyā bhartā na tuṣyati
agnisākṣikam apy etad bhartā
hi śaraṇaṃ striyaḥ
13 iti saṃcintya duḥkhārtā bhartāraṃ duḥkhitaṃ tadā
kapotī lubdhakenātha yattā vacanam abravīt
14 hanta vakṣyāmi te śreyaḥ śrutvā ca kuru tat tathā
śaraṇāgata saṃtrātā bhava kānta viśeṣataḥ
15 eṣa śākunikaḥ śete tava vāsaṃ samāśritaḥ
śītārtaś ca kṣudhārtaś ca pūjām
asmai prayojaya
16 yo hi kaś cid dvijaṃ hanyād gāṃ vā lokasya mātaram
śaraṇāgataṃ ca yo hanyāt tulyaṃ teṣāṃ ca pātakam
17 yāsmākaṃ vihitā vṛttiḥ kāpotī jātidharmataḥ
sā nyāyyātmavatā nityaṃ
tvadvidhenābhivartitum
18 yas tu dharmaṃ yathāśakti gṛhastho hy anuvartate
sa pretya labhate lokān akṣayān iti śuśruma
19 sa tvaṃ saṃtānavān adya putravān api ca dvija
tat svadehe dayāṃ tyaktvā dharmārthau
parigṛhya vai
pūjām asmai prayuṅkṣva tvaṃ prīyetāsya mano yathā
20 iti sā śakunī vākyaṃ kṣārakasthā tapasvinī
atiduḥkhānvitā procya bhartāraṃ samudaikṣata
21 sa patnyā vacanaṃ śrutvā dharmayukti samanvitam
harṣeṇa mahatā
yukto bāṣpavyākulalocanaḥ
22 taṃ vai śākunikaṃ dṛṣṭvā vidhidṛṣṭena karmaṇā
pūjayām āsa yatnena sa pakṣī pakṣijīvinam
23 uvāca ca svāgataṃ te brūhi kiṃ karavāṇy aham
saṃtāpaś ca na kartavyaḥ svagṛhe vartate bhavān
24 tad bravītu bhavān kṣipraṃ kiṃ karomi kim icchasi
praṇayena bravīmi tvāṃ tvaṃ hi naḥ śaraṇāgataḥ
25 śaraṇāgatasya
kartavyam ātithyam iha yatnataḥ
pañca yajñapravṛttena gṛhasthena viśeṣataḥ
26 pañca yajñāṃs tu yo mohān na karoti gṛhāśramī
tasya nāyaṃ naca paro loko
bhavati dharmataḥ
27 tad brūhi tvaṃ suvisrabdho yat tvaṃ vācā vadiṣyasi
tat kariṣyāmy ahaṃ sarvaṃ mā tvaṃ loke manaḥ kṛthāḥ
28 tasya tad vacanaṃ śrutvā śakuner lubdhako 'bravīt
bādhate khalu mā śītaṃ himatrāṇaṃ vidhīyatām
29 evam uktas tataḥ pakṣī parṇāny āstīrya bhūtale
yathā śuṣkāṇi yatnena jvalanārthaṃ drutaṃ yayau
30 sa gatvāṅgāra karmāntaṃ gṛhītvāgnim athāgamat
tataḥ śuṣkeṣu parṇeṣu pāvakaṃ so 'bhyadīdipat
31 susaṃdīptaṃ mahat kṛtvā tam āha śaraṇāgatam
pratāpaya suvisrabdhaṃ svagātrāṇy akutobhayaḥ
32 sa tathoktas tathety uktvā lubdho
gātrāṇy atāpayat
agnipratyāgata prāṇas tataḥ prāha vihaṃgamam
33 dattam āhāram icchāmi tvayā kṣud bādhate hi mām
tad vacaḥ sa pratiśrutya
vākyam āha vihaṃgamaḥ
34 na me 'sti vibhavo yena nāśayāmi tava
kṣudhām
utpannena hi jīvāmo vayaṃ nityaṃ vanaukasaḥ
35 saṃcayo nāsti cāsmākaṃ munīnām iva kānane
ity uktvā sa tadā tatra vivarṇavadano 'bhavat
36 kathaṃ nu khalu
kartavyam iti cintāparaḥ sadā
babhūva bharataśreṣṭha garhayan vṛttim ātmanaḥ
37 muhūrtāl labdhasaṃjñas tu sa pakṣī pakṣighātakam
uvāca tarpayiṣye tvāṃ muhūrtaṃ pratipālaya
38 ity uktvā śuṣkaparṇaiḥ sa saṃprajvālya hutāśanam
harṣeṇa mahatā
yuktaḥ kapotaḥ punar abravīt
39 devānāṃ ca munīnāṃ ca pitṝṇāṃ ca mahātmanām
śrutapūrvo mayā dharmo mahān atithipūjane
40 kuruṣvānugrahaṃ me 'dya satyam etad bravīmi te
niścitā khalu me buddhir atithipratipūjane
41 tataḥ
satyapratijño vai sa pakṣī prahasann iva
tam agniṃ triḥ parikramya praviveśa mahīpate
42 agnimadhyaṃ praviṣṭaṃ ta lubdho dṛṣṭvātha pakṣiṇam
cintayām āsa manasā kim idaṃ nu kṛtaṃ mayā
43 aho mama nṛśaṃsasya garhitasya svakarmaṇā
adharmaḥ sumahān ghoro bhaviṣyati na saṃśayaḥ
44 evaṃ bahuvidhaṃ bhūri vilalāpa sa lubdhakaḥ
garhayan svāni karmāṇi dvijaṃ dṛṣṭvā tathāgatam
SECTION CXLII
"Yudhishthira said, 'If that which is so horrible and which like falsehood should never be an object of regard, be cited (as duty), then what act is there from which I should forbear? Why also should not robbers then be respected? I am stupefied! My heart is pained! All the ties that bind me to morality are loosened! I cannot tranquillise my mind and venture to act in the way suggested by you.'"Bhishma said, 'I do not instruct thee in respect of duty, taught by what I have heard from the Vedas alone. What I have told thee is the result of wisdom and experience. This is the honey that the learned have gathered. Kings should gather wisdom from various sources. One cannot accomplish his course through the world with the aid of a morality that is one-sided. Duty must spring from the understanding; and the practices of those that are good should always be ascertained, O son of Kuru! Attend to these words of mine. Only kings that are possessed of superior intelligence can rule, expecting victory. A king should provide for the observance of morality by the aid of his understanding and guided by knowledge derived from various sources. The duties of a king can never be discharged by rules drawn from a morality that is one-sided. A weak-minded king can never display wisdom (in the discharge of his duties) in consequence of his not having drawn any wisdom from the examples before him. Righteousness sometimes takes the shape of
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unrighteousness. The latter also sometimes takes the shape of the former. He who does not know this, becomes confounded when confronted by an actual instance of the kind. Before the occasion comes, one should, O Bharata, comprehend the circumstances under which righteousness and its reverse become confused. Having acquired this knowledge, a wise king should, when the occasion comes, act accordingly, aided by his judgment. The acts he does at such a time are misunderstood by ordinary people. Some persons are possessed of true knowledge. Some persons have false knowledge. Truly ascertaining the nature of each kind of knowledge, a wise king derives knowledge from them that are regarded as good. They that are really breakers of morality find fault with the scriptures. They that have themselves no wealth proclaim the inconsistencies of the treatises on the acquisition of wealth. Those who seek to acquire knowledge for the object only of carrying their sustenance by it, O king, are sinful besides being enemies of morality. Wicked men, of immature understandings, can never know things truly, even as persons unconversant with scriptures are unable in all their acts to be guided by reason. With eyes directed to the faults of the scriptures, they decry the scriptures. Even if they understand the true meaning of the scriptures, they are still in the habit of proclaiming that scriptural injunctions are unsound. Such men, by decrying the knowledge of others proclaim the superiority of their own knowledge. They have words for their weapons and words for their arrows and speak as if they are real masters of their sciences. Know, O Bharata, that they are traders in learning and Rakshasas among men. By the aid of mere pretexts they cast off that morality which has been established by good and wise men. It has been heard by us that the texts of morality are not to be understood by either discussion or one's own intelligence. Indra. himself has said that this is the opinion of the sage Vrihaspati. Some are of opinion that no scriptural text has been laid down without a reason. Others again, even if they properly understand the scriptures, never act according to them. One class of wise men declare that morality is nothing else than the approved course of the world. The man of true knowledge should find out for himself the morality laid down for the good. If even a wise man speaks of morality under the influence of wrath or confusion of understanding or ignorance, his deliverances go for nothing. Discourses on morality made with the aid of an intelligence that is derived from the true letter and spirit of the scriptures, are worthy of praise and not those which are made with the help of anything else. Even the words heard from an ignorant person, if in themselves they be fraught with sense, come to be regarded as pious and wise. In days of old, Usanas said unto the Daityas this truth, which should remove all doubts, that scriptures are no scriptures if they cannot stand the test of reason. The possession or absence of knowledge that is mixed with doubts is the same thing. It behoves thee to drive off such knowledge after tearing it up by the roots. He who does not listen to these words of mine is to be regarded as one that has suffered himself to be misled. Dost thou not see that thou wert created for the accomplishment of fierce deeds? Behold me, O dear child, how, by betaking myself, to the duties of the order of my birth, I have despatched
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innumerable Kshatriyas to heaven! There are some that are not delighted with me for this. The goat, the horse and the Kshatriya were created by Brahman for a similar purpose (viz., for being useful to everybody). A Kshatriya, therefore, should incessantly seek the happiness of all creatures. The sin that attaches to killing a person that should not be killed is equal to that which is incurred by not killing one who deserves to be killed. Even such is the established order of things which a weak-minded king thinks of never attending to. Therefore, a king should display severity in making all his subjects observe their respective duties. If this is not done, they will prowl like wolves, devouring one another. He is a wretch among Kshatriyas in whose territories robbers go about plundering the property of other people like crows taking little fishes from water. Appointing high-born men possessed of Vedic knowledge as thy ministers, do thou govern the earth, protecting thy subjects righteously. That Kshatriya who, ignorant of the established customs and contrivances, improperly levies taxes upon his people, is regarded as a eunuch of his order. A king should be neither severe nor mild. If he rules righteously he deserves praise. A king should not cast off both the qualities; on the other hand, becoming severe (on occasions demanding severity), he should be mild when it is necessary to be so. Painful is the observance of Kshatriya duties. I bear a great love for thee. Thou art created for the accomplishment of severe acts. Therefore, do thou rule thy kingdom. Sakra possessed of great intelligence has said that in times of distress the great duty of a king is chastising the wicked and protecting the good.
"Yudhishthira said, 'Is there any such rule (in respect of kingly duties) which should, under no circumstances, be violated? I ask thee this, O foremost of virtuous persons! Tell me, O grandsire!'
"Bhishma said, 'One should always worship Brahmanas venerable for learning, devoted to penances, and rich in conduct conformable to the injunctions of the Vedas. This indeed, is a high and sacred duty. Let thy conduct towards the Brahmanas be always that which thou observest towards the gods. The Brahmanas, if enraged, can inflict diverse kinds of wrong, O king. If they be gratified, high fame will be thy share. If otherwise, great will be thy fear. If gratified, the Brahmanas become like nectar. If enraged, they become like poison.'"
Book
12
Chapter 143
1 [bh]
tatas taṃ lubdhakaḥ paśyan kṛpayābhipariplutaḥ
kapotam agnau patitaṃ vākyaṃ punar uvāca ha
2 kim īdṛśaṃ nṛśaṃsena mayā kṛtam abuddhinā
bhaviṣyati hi me nityaṃ pātakaṃ hṛdi jīvataḥ
3 sa vinindann athātmānaṃ punaḥ punar uvāca ha
dhin mām astu sudurbuddhiṃ sadā nikṛtiniścayam
śubhaṃ karma parityajya yo
'haṃ śakunilubdhakaḥ
4 nṛśaṃsasya mamādyāyaṃ pratyādeśo na saṃśayaḥ
dattaḥ svamāṃsaṃ dadatā kapotena mahātmanā
5 so 'haṃ tyakṣye priyān prāṇān putradāraṃ visṛjya ca
upadiṣṭo hi me dharmaḥ kapotenātidharmiṇā
6 adya prabhṛti dehaṃ svaṃ sarvabhogair vivarjitam
yathā svalpaṃ jalaṃ grīṣme śoṣayiṣyāmy ahaṃ tathā
7 kṣutpipāsātapa
sahaḥ kṛśo dhamani saṃtataḥ
upavāsair bahuvidhaiś cariṣye pāralaukikam
8 aho dehapradānena darśitātithi
pūjanā
tasmād dharmaṃ cariṣyāmi dharmo hi paramā gatiḥ
dṛṣṭo hi dharmo dharmiṣṭhair yādṛśo vihagottame
9 evam uktvā viniścitya
raudrakarmā sa lubdhakaḥ
mahāprasthānam āśritya prayayau saṃśitavrataḥ
10 tato yaṣṭiṃ śalākāś ca kṣārakaṃ pañjaraṃ tathā
tāṃś ca baddhā kapotān sa saṃpramucyotsasarja ha
SECTION CXLIII
"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that are conversant with every kind of scripture, tell me what the merit is of one who cherishes a suppliant that craves for protection.'"Bhishma said, 'Great is the merit, O monarch, in cherishing a suppliant. Thou art worthy, O best of the Bharatas, of asking such a question. Those
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high-souled kings of old, viz., Sivi and others, O king, attained to great bliss in heaven by having protected suppliants. It is heard that a pigeon received with respect a suppliant foe according to due rites and even fed him with his own flesh.'
"Yudhishthira said, 'How, indeed, did a pigeon in days of old feed a suppliant foe with his own flesh? What also was the end, O Bharata, that he won by such conduct?'
"Bhishma said, 'Listen, O king, to this excellent story that cleanses the hearer of every sin, the story, viz., that Bhrigu's son (Rama) had recited to king Muchukunda. This very question, O son of Pritha had been put to Bhrigu's son by Muchukunda with due humility. Unto him desirous of listening with humility the son of Bhrigu narrated this story of how a pigeon, O monarch, won success (entitling him to the highest heavenly bliss).'
"The sage said, 'O mighty-armed monarch, listen to me as I narrate to thee this story that is fraught with truths connected with Virtue, Profit, and Pleasure. A wicked and terrible fowler, resembling the Destroyer himself, used in days of old to wander through the great forest. He was black as a raven and his eyes were of a bloody hue. He looked like Yama himself. His legs were long, his feet short, his mouth large, and his cheeks protruding. He had no friend, no relative, no kinsman. He had been cast off by them all for the exceedingly cruel life he led. Indeed, a man of wicked conduct should be renounced from a distance by the wise, for he who injures his own self cannot be expected to do good to others. Those cruel and wicked-souled men that take the lives of other creatures are always like poisonous snakes, a source of trouble to all creatures. Taking his nets with him, and killing birds in the woods, he used to sell the meat of those winged creatures, O king (for livelihood). Following such conduct, the wicked-souled wretch lived for many long years without ever understanding the sinfulness of his life. Accustomed for many long years to sport with his wife in the forest in the pursuit of this profession, and stupefied by destiny, no other profession was liked by him. One day as he was wandering through the forest intent on his business, a great storm arose that shook the trees and seemed about to uproot them. In a moment dense clouds appeared on the sky, with flashes of lightning playing amidst them, presenting the aspect of a sea covered with merchants' boats and vessels. He of a hundred sacrifices having entered the clouds with a large supply of rain, in a moment the earth became flooded with water. While yet the rain fell to torrents, the fowler lost his senses through fear. Trembling with cold and agitated with fear, he roved through the forest. The killer of birds failed to find any high spot (which was not under water). The paths of the forest were all submerged. Inconsequence of the force of the shower, many birds were deprived of life or dropped down on the ground. Lions and bears and other animals, availing themselves of some high spots they had found, lay down to rest. All the denizens of the forest were filled with fear in consequence of that frightful storm and shower. Frightened and hungry they roamed through the woods in packs, small and large. The fowler, however, with limbs stiffened by cold, could neither stop where he was nor move. While
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in this state he eyed a she-pigeon lying on the ground, stiffened with cold. The sinful wight, though himself in the same predicament, beholding the bird, picked her up and immured her in a cage. Himself overwhelmed with affliction, he scrupled not to overwhelm a fellow-creature with affliction. Indeed, the wretch, through force of habit alone, committed that sin even at such a time. He then beheld in the midst of that forest a lordly tree, blue as the clouds. It was the resort of myriads of birds desirous of shade and shelter. It seemed to have been placed there by the Creator for the good of all creatures like a good man in the world. Soon the sky cleared and became spangled with myriads of stars, presenting the aspect of a magnificent lake smiling with blooming lilies. Turning his eyes towards the clear firmament rich with stars, the fowler began to advance, still trembling with cold. Beholding the sky cleared of clouds, he cast his eyes on all sides and seeing that night was already upon him, he began to think, 'My home is at great distance from where I am.' He then resolved to pass the night under the shade of that tree. Bowing down to it with joined hands, he addressed that monarch of the forest, saying, 'I am a suppliant for the shelter unto all the deities that have this tree for their resort.' Having said these words, he spread some leaves for a bed, and laid himself down on it, resting his head on a stone. Though overwhelmed with affliction, the man soon fell asleep.'"
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 144
1 [bh]
tato gate śākunike kapotī prāha duḥkhitā
saṃsmṛtya bhartāram atho rudatī śokamūrchitā
2 nāhaṃ te vipriyaṃ kānta kadā cid api saṃsmare
sarvā vai vidhavā nārī bahuputrāpi khecara
śocyā bhavati bandhūnāṃ patihīnā manasvinī
3 lālitāhaṃ tvayā nityaṃ bahumānāc ca sāntvitā
vacanair madhuraiḥ snigdhair
asakṛt sumanoharaiḥ
4 kandareṣu ca śailānāṃ nadīnāṃ nirjhareṣu ca
drumāgreṣu ca ramyeṣu ramitāhaṃ tvayā priya
5 ākāśagamane caiva sukhitāhaṃ tvayā sukham
vihṛtāsmi tvayā kānta
tan me nādyāsti kiṃ cana
6 mitaṃ dadāti hi pitā mitaṃ mātā mitaṃ sutaḥ
amitasya tu dātāraṃ bhartāraṃ kā na pūjayet
7 nāsti bhartṛsamo nātho na ca bhartṛsamaṃ sukham
visṛjya dhanasarvasvaṃ bhartā vai śaraṇaṃ striyāḥ
8 na kāryam iha me nātha jīvitena
tvayā vinā
patihīnāpi kā nārī satī jīvitum utsahet
9 evaṃ vilapya bahudhā karuṇaṃ sā suduḥkhitā
pativratā saṃpradīptaṃ praviveśa hutāśanam
10 tataś citrāmbara dharaṃ bhartāraṃ sānvapaśyata
vimānasthaṃ sukṛtibhiḥ pūjyamānaṃ mahātmabhiḥ
11 citramālyāmbaradharaṃ sarvābharaṇabhūṣitam
vimānaśakta koṭībhir āvṛtaṃ puṇyakīrtibhiḥ
12 tataḥ svargagataḥ pakṣī bhāryayā saha saṃgataḥ
karmaṇā pūjitas tena reme tatra
sabhāryayā
SECTION CXLIV
"Bhishma said, 'In one of the branches of that tree, a pigeon with beautiful feathers, O king, lived for many years with his family. That morning his wife had gone out in search of food but had not yet returned. Seeing the night had come and his wife still unreturned, the bird began to indulge in lamentations: 'Oh, great has been the storm and painful the shower that came today! Alas, thou has not yet returned, O dear wife! Woe is on me, what can be the cause that she has not yet comeback to us? Is every thing right with that dear spouse of mine in the forest? Separated from her, this my home appears to me empty! A house-holder's home, even if filled with sons and grandsons and daughters-in-law and servants, is regarded empty if destitute of the housewife. One's house is not one's home; one's wife only is one's home. A house without the wife is as desolate as the wilderness. If that dear wife of mine, of eyes fringed with red, of variegated plumes, and of sweet voice, does not come back today, my life itself will cease to be of any value. Of excellent vows, she never eats before I eat, and never bathes before I bathe. She never sits before I sit down, and never lies before I lie down. She rejoices if I rejoice, and becomes sorry when I am sorry. When I am away she becomes cheerless, and when I am angry she ceases not to speak sweetly. Ever devoted to her lord and ever relying upon her lord, she was ever employed in doing what was agreeable top. 325
and beneficial for her lord. Worthy of praise is that person on earth who own such a spouse. That amiable creature knows that I am fatigued and hungry. Devoted to me and constant in her love, my famous spouse is exceedingly sweet-tempered and worships me devoutly. Even the foot of a tree is one's home if one lives there with one's spouse as a companion. Without one's spouse, a very palace is truly a desolate wilderness. One's spouse is one's associate in all one's acts of Virtue, Profit and Pleasure. When one sets out for a strange land one's wife is one's trusted companion. It is said that the wife is the richest possession of her lord. In this world the wife is the only associate of her lord in all the concerns of life. 1 The wife is ever the best of medicines that one can have in sickness and woe. There is no friend like unto the wife. There is no refuge better than the wife. There is no better ally in the world than the wife in acts undertaken for the acquisition of religious merit. He that has not in his house a wife that is chaste and of agreeable speech, should go to the woods. For such a man there is no difference between home and wilderness.'"
Book
12
Chapter 145
1 [bh]
vimānasthau tu tau rājaṁl lubdhako vai dadarśa ha
dṛṣṭvā tau dampatī duḥkhād acintayata sad gatim
2 kīdṛśeneha tapasā gaccheyaṃ paramāṃ gatim
iti buddhyā viniścitya gamanāyopacakrame
3 mahāprasthānam āśritya lubdhakaḥ pakṣijīvanaḥ
niśceṣṭo mārutāhāro
nirmamaḥ svargakāṅkṣayā
4 tato 'paśyat suvistīrṇaṃ hṛdyaṃ padmavibhūṣitam
nānādvija gaṇākīrṇaṃ saraḥ śītajalaṃ śubham
pipāsārtho 'pi tad dṛṣṭvā tṛptaḥ syān nātra saṃśayaḥ
5 upavāsakṛśo 'tyarthaṃ sa tu pārthiva lubdhakaḥ
upasarpata saṃhṛṣṭaḥ śvāpadādhyuṣitaṃ vanam
6 mahāntaṃ niścayaṃ kṛtvā lubdhakaḥ praviveśa ha
praviśann eva ca vanaṃ nigṛhītaḥ sa kaṇṭakaiḥ
7 sa kaṇṭaka vibhugnāṅgo lohitārdrīkṛtacchaviḥ
babhrāma tasmin vijane nānāmṛgasamākule
8 tato drumāṇāṃ mahatāṃ pavanena vane tadā
udatiṣṭhata saṃgharṣāt sumahān havyavāhanaḥ
9 tad vanaṃ vṛṣka saṃkīrṇaṃ latā viṭapa saṃkulam
dadāha pāvakaḥ kruddho
yugāntāgnisamaprabhaḥ
10 sa jvālaiḥ pavanoddhūtair visphuliṅgaiḥ samanvitaḥ
dadāha tad vanaṃ ghoraṃ mṛgapakṣisamākulam
11 tataḥ sa dehamokṣārthaṃ saṃprahṛṣṭena cetasā
abhyadhāvata saṃvṛddhaṃ pāvakaṃ lubdhakas tadā
12 tatas tenāgninā dagdho lubdhako naṣṭakilbiṣaḥ
jagāma paramāṃ siddhiṃ tadā bharatasattama
13 tataḥ svargastham
ātmānaṃ so 'paśyad vigatajvaraḥ
yakṣagandharvasiddhānāṃ madhye bhrājantam indravat
14 evaṃ khalu
kapotaś ca kapotī ca pativratā
lubdhakena saha svargaṃ gatāḥ puṇyena karmaṇā
15 yāpi caivaṃ vidhā nārī bhartāram anuvartate
virājate hi sā kṣipraṃ kapotīva divi sthitāḥ
16 evam etat purāvṛttaṃ lubdhakasya mahātmanaḥ
kapotasya ca dharmiṣṭhā gatiḥ puṇyena karmaṇā
17 yaś cedaṃ śṛṇuyān nityaṃ yaś cedaṃ parikīrtayet
nāśubhaṃ vidyate tasya
manasāpi pramādyataḥ
18 yudhiṣṭhira mahān eṣa dharmo dharmabhṛtāṃ vara
goghneṣv api bhaved asmin niṣkṛtiḥ pāpakarmaṇaḥ
niṣkṛtir na bhavet
tasmin yo hanyāc charaṇāgatam
SECTION CXLV
"Bhishma said, 'Hearing those piteous lamentations of the pigeon on the tree, the she-pigeon seized by the fowler began to say to herself as follows.'"The she-pigeon said, 'Whether I have any merit or not, verily there is no limit to any good fortune when my dear lord thus speaks of me. She is no wife with whom her lord is not content. In the case of women, if their lords be gratified with them all the deities also become so. Since the marriage union takes place in the presence of fire, the husband is the wife's highest deity. That wife with whom her husband is not pleased becomes consumed into ashes, even like a creeper adorned with bunches of flowers in a forest conflagration.' Having reflected thus, the she-pigeon, afflicted with woe, and immured by the fowler within his cage, thus spoke unto her woe-stricken lord, 'I shall say what is now beneficial for thee.' Hearing me follow thou my counsel, O dear lord, be thou the rescuer of a suppliant. This fowler lies here by thy abode, afflicted with cold and hunger. Do him the duties of hospitality. The sin that a person commits by slaying a Brahmana or that mother of the world, viz., a cow, is equal to that which one incurs by suffering a suppliant to perish (from want of help). Thou art possessed of knowledge of self. It ever behoves one like thee, therefore, to follow that course which has been ordained for us
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as pigeons by the order of our birth. 1 It has been heard by us that the householder who practises virtue according to the measure of his abilities, wins hereafter inexhaustible regions of bliss. Thou hast sons. Thou hast progeny. O bird, casting off all kindness for thy own body, therefore, and for winning virtue and profit, offer worship to this fowler so that his heart may be pleased. Do not, O bird, indulge in any grief on my account. (See, how unimportant I am!) Thou mayst continue to live, taking other wives!' The amiable she-pigeon, overcome with sorrow, and casting her eyes upon her lord from the fowler's cage within which she had been immured, said these words unto him.'"
Book
12
Chapter 146
1 [y]
abuddhi pūrvaṃ yaḥ pāpaṃ kuryād bharatasattama
mucyate sa kathaṃ tasmād
enasas tad vadasva me
2 [bh]
atra te varṇayiṣye 'ham itihāsaṃ purātanam
indrotaḥ śaunako vipro yad
āha janamejayam
3 āsīd rājā mahāvīryaḥ pārikṣij janamejayaḥ
abuddhi pūrvaṃ brahmahatyā tam
āgacchan mahīpatim
4 taṃ brāhmaṇāḥ sarva eva tatyajuḥ sa purohitāḥ
jagāma sa vanaṃ rājā
dahyamāno divāniśam
5 sa prajābhiḥ parityaktaś cakāra kuśalaṃ mahat
ativelaṃ tapas tepe
dahyamānaḥ sa manyunā
6 tatretihāsaṃ vakṣyāmi dharmasyāsyopabṛṃhaṇam
dahyamānaḥ pāpakṛtyā jagāma janamejayaḥ
7 variṣyamāṇa indrotaṃ śaunakaṃ saṃśitavratam
samāsādyopajagrāha pādayoḥ paripīḍayan
8 tato bhīto mahāprajño jagarhe
subhṛśaṃ tadā
kartā pāpasya mahato bhrūṇahā kim ihāgataḥ
9 kiṃ tavāsmāsu
kartavyaṃ māmā sprākṣīḥ kathaṃ cana
gaccha gaccha na te sthānaṃ prīṇāty asmān iha dhruvam
10 rudhirasyeva te gandhaḥ śavasyeva ca darśanam
aśivaḥ śiva saṃkāśo mṛto jīvann ivāṭasi
11 antar mṛtyur
aśuddhātmā pāpam evānucintayan
prabudhyase prasvapiṣi vartase
carase sukhī
12 moghaṃ te jīvitaṃ rājan parikliṣṭaṃ ca jīvasi
pāpāyeva ca sṛṣṭo 'si karmaṇe ha yavīyase
13 bahukalyāṇam icchanta īhante pitaraḥ sutān
tapasā devatejyābhir vandanena titikṣayā
14 pitṛvaṃśam imaṃ paśya tvatkṛte narakaṃ gatam
nirarthāḥ sarva evaiṣām āśā bandhās tvadāśrayāḥ
15 yān pūjayanto vindanti svargam āyur
yaśaḥ sukham
teṣu te satataṃ dveṣo brāhmaṇeṣu nirarthakaḥ
16 imaṃ lokaṃ vimucya tvam avāṅmūrdhā patiṣyasi
aśāśvatīḥ śāśvatīś ca samāḥ pāpena karmaṇā
17 adyamāno jantu gṛdhraiḥ śitikaṇṭhair ayomukhair
tato 'pi punar āvṛttaḥ pāpayoniṃ gamiṣyasi
18 yad idaṃ manyase
rājan nāyam asti paraḥ kutaḥ
pratismārayitāras tvāṃ yamadūtā
yamakṣaye
SECTION CXLVI
"Bhishma said, 'Hearing these words fraught with morality and reason that were spoken by his wife, the pigeon became filled with great delight and his eyes were bathed in tears of joy. Beholding that fowler whose avocation was the slaughter of birds, the pigeon honoured him scrupulously according to the rites laid down in the ordinance. Addressing him, he said, 'Thou art welcome today. Tell me, what I shall do for thee. Thou shouldst not repine. This is thy home. 2 Tell me quickly what I am to do and what is thy pleasure. I ask thee this in affection, for thou hast solicited shelter at our hands. Hospitality should be shown to even one's foe when he comes to one's house. The tree withdraws not its shade from even the person that approaches it for cutting it down. One should, with scrupulous care, do the duties of hospitality towards a person that craves for shelter. Indeed, one is especially bound to do so if one happens to lead a life of domesticity that consists of the five sacrifices. If one, while leading a life of domesticity, does not, from want of judgment, perform the five sacrifices, one loses, according to the scriptures, both this and the next world. Tell me then trustfully and in intelligible words what thy, wishes are. I will accomplish them all. Do not set thy heart on grief.' Hearing these words of the bird, the fowler replied unto him, saying, 'I am stiff with cold. Let provision be made for warming me.' Thus addressed, the bird gathered together a number of dry leaves on the ground, and taking a single leaf in his beak speedily went away for fetching fire. Proceeding to a spot where fire is kept, he obtained a little fire and came back to the spot. He then set fire to those dry leaves, and when they blazed forth into vigorous flames, he addressed his guest, saying, 'Do thou trustfully and without fear warm thyp. 327
limbs.' Thus addressed, the fowler said, 'So be it.' And he set himself to warm his stiffened limbs. Recovering (as it were) his life-breathes the fowler said unto his winged host, 'Hunger is afflicting me. I wish thee to give me some food.' Hearing his words the bird said, 'I have no stores by which to appease thy hunger. We, denizens of the woods, always live upon what we get every day. Like the ascetics of the forest we never hoard for the morrow.' Having said these words, the bird's face became pale (from shame). He began to reflect silently as to what he should do and mentally deprecated his own method of living. Soon, however, his mind became clear. Addressing the slaughterer of his species, the bird said, 'I shall gratify thee. Wait for a moment.' Saying these words, he ignited a fire with the help of some dry leaves, and filled with joy, said, 'I heard in former days from high-souled Rishis and gods and Pitris that there is great merit in honouring a guest. O amiable one, be kind to me. I tell thee truly that my heart is set upon honouring thee that art my guest.' Having formed this resolution, the high-souled bird with a smiling face, thrice circumambulated that fire and then entered its flames. Beholding he bird enter that fire, the fowler began to think, and asked himself, 'What have I done? Alas, dark and terrible will be my sin, without doubt in consequence of my own acts! I am exceedingly cruel and worthy of reprobation. Indeed, observing the bird lay down his life, the fowler, deprecating his own acts, began to indulge in copious lamentations like thee.'"
Book
12
Chapter 147
1 [bh]
evam uktaḥ pratyuvāca taṃ muniṃ janamejayaḥ
garhyaṃ bhavān garhayati
nindyaṃ nindati mā bhavān
2 dhik kāryaṃ mā dhik kurute tasmāt tvāhaṃ prasādaye
sarvaṃ hīdaṃ svakṛtaṃ me jvalāmy agnāv ivāhitaḥ
3 svakarmāṇy abhisaṃdhāya nābhinandati me manaḥ
prāptaṃ nūnaṃ mayā ghoraṃ bhayaṃ vaivasvatād api
4 tat tu śalyam anirhṛtya kathaṃ śakṣyāmi jīvitum
sarvamanyūn vinīya tvam abhi mā vada śaunaka
5 mahānasaṃ brāhmaṇānāṃ bhaviṣyāmy arthavān punaḥ
astu śeṣaṃ kulasyāsya mā parābhūd idaṃ kulam
6 na hi no brahma śaptānāṃ śeṣo bhavitum arhati
śrutīr alabhamānānāṃ saṃvidaṃ veda niścayāt
7 nirvidyamānaḥ subhṛśaṃ bhūyo vakṣyāmi sāṃpratam
bhūyaś caivābhinaṅkṣanti nirdharmā nirjapā iva
8 arvāk ca pratitiṣṭhanti pulinda śabarā iva
na hy ayajñā amuṃ lokaṃ prāpnuvanti kathaṃ cana
9 avijñāyaiva me prajñāṃ bālasyeva supaṇḍitaḥ
brahman piteva putrebhyaḥ prati māṃ vāñcha śaunakaḥ
10 [ṣ]
kim āścaryaṃ yataḥ prājño bahu kuryād dhi sāṃpratam
iti vai paṇḍito bhūtvā bhūtānāṃ nopatapyati
11 prajñā prāsādam āruhya aśocyaḥ śocate janān
jagatīsthān ivādristhaḥ prajñayā
pratipaśyati
12 na copalabhate tatra na ca kāryāṇi paśyati
nirviṇṇātmā parokṣo vā dhikkṛtaḥ sarvasādhuṣu
13 viditvobhayato vīryaṃ māhātmyaṃ veda āgame
kuruṣveha mahāśāntiṃ brahmā śaraṇam astu te
14 tad vai pāratrikaṃ cāru brāhmaṇānām akupyatām
atha cet tapyase pāpair dharmaṃ ced anupaśyasi
15 [j]
anutapye ca pāpena na cādharmaṃ carāmy aham
bubhūṣuṃ bhajamānaṃ ca prativāñchāmi śaunaka
16 [ṣ]
chittvā stambhaṃ ca mānaṃ ca prītim icchāmi te nṛpa
sarvabhūtahite tiṣṭha dharmaṃ caiva pratismara
17 na bhayān na ca kārpaṇyān na lobhāt tvām upāhvaye
tāṃ me devā giraṃ satyāṃ śṛṇvantu brāhmaṇaiḥ saha
18 so 'haṃ na kena cic
cārthī tvāṃ ca dharmam upāhvaye
krośatāṃ sarvabhūtānām aho
dhig iti kurvatām
19 vakṣyanti mām
adharmajñā vakṣyanty asuhṛdo janāḥ
vācas tāḥ suhṛdaḥ śrutvā saṃjvariṣyanti me bhṛśam
20 ke cid eva mahāprājñāḥ parijñāsyanti kāryatām
jānīhi me kṛtaṃ tāta brāhmaṇān prati bhārata
21 yathā te matkṛte kṣemaṃ labheraṃs tat tathā kuru
pratijānīhi cādrohaṃ brāhmaṇānāṃ narādhipa
22 [j]
naiva vācā na manasā na punarjātu karmaṇā
drogdhāsmi brāhmaṇān vipra caraṇāv eva te spṛśe
SECTION CXLVII
"Bhishma said, 'The fowler, seeing the pigeon fall into the fire, became filled with compassion and once more said, 'Alas, cruel and senseless that I am, what have I done! I ant certainly a mean wretch! Great will be my sin for everlasting years! Indulging in such self-reproaches he began to say, repeatedly, 'I am unworthy of credit. My understanding is wicked. I am ever sinful in my resolves. Alas, abandoning all kinds of honourable occupation, I have become a fowler A cruel wretch that I am, without doubt, this high-souled pigeon, by laying down his own life, has read me a grave lesson. Abandoning wives and sons, I shall certainly cast off my very life-breaths that are so dear. The high-souled pigeon has taught me that duty. From this day, denying every comfort to my body, I shall wear it out even as a shallow tank in the season of summer. Capable of bearing hunger, thirst, and penances, reduced to emaciation, and covered with visible veins all over, I shall, by diverse kinds of practise such vows as have a reference to the other world. Alas, by giving up his body, the pigeon has shown the worship that should be paid to a guest. Taught by his example. I shall henceforth practise righteousness. Righteousness is the highest refuge (of all creatures). Indeed, I shall practise such righteousness as has been seen in the righteous pigeon, that foremost of allp. 328
winged creatures.' Having formed such a resolution and said these words, that fowler, once of fierce deeds, proceeded to make an unreturning tour of the world, 1 observing for the while the most rigid vows. He threw away his stout staff, his sharp-pointed iron-stick, his nets and springes, and his iron cage, and set at liberty the she-pigeon that he had seized and immured.'"
Book
12
Chapter 148
1 [ṣ]
tasmāt te 'haṃ pravakṣyāmi dharmam āvṛttacetase
śrīmān mahābalas tuṣṭo yas tvaṃ dharmam avekṣase
purastād dāruṇo bhūtvā
sucitrataram eva tat
2 anugṛhṇanti bhūtāni svena vṛttena
pārthiva
kṛtsne nūnaṃ sad asatī iti loko vyavasyati
yatra tvaṃ tādṛśo bhūtvā dharmam adyānupaśyasi
3 hitvā suruciraṃ bhakṣyaṃ bhogāṃś ca tapa āsthitaḥ
ity etad api bhūtānām adbhutaṃ janamejaya
4 yo durbalo bhaved dātā kṛpaṇo vā tapodhanaḥ
anāścaryaṃ tad ity āhur
nātidūre hi vartate
5 etad eva hi kārpaṇyaṃ samagram asamīkṣitam
tasmāt samīkṣayaiva syād bhavet
tasmiṃs tato guṇaḥ
6 yajño dānaṃ dayā vedāḥ satyaṃ ca pṛthivīpate
pañcaitāni pavitrāṇi ṣaṣṭhaṃ sucaritaṃ tapaḥ
7 tad eva rājñāṃ paramaṃ pavitraṃ janamejaya
tena samyag gṛhītena śreyāṃsaṃ dharmam āpsyasi
8 puṇyadeśābhigamanaṃ pavitraṃ paramaṃ smṛtam
api hy udāharantīmā gāthā gītā yayātinā
9 yo martyaḥ pratipadyeta āyur jīveta vā punaḥ
yajñam ekāntataḥ kṛtvā tat saṃnyasya tapaś caret
10 puṇyam āhuḥ kurukṣetraṃ sarasvatyāṃ pṛthūdakam
yatrāvagāhya pītvā vā naivaṃ śvo maraṇaṃ tapet
11 mahāsuraḥ puṣkarāṇi prabhāsottara mānase
kālodaṃ tv eva gantāsi labdhāyur jīvite
punaḥ
12 sarasvatī dṛṣadvatyau sevamāno 'nusaṃcareḥ
svādhyāyaśīlaḥ sthāneṣu sarveṣu samupaspṛśeḥ
13 tyāgadharmaṃ pavitrāṇāṃ saṃnyāsaṃ param abravīt
atrāpy udāharantīmā gāthāḥ satyavatā kṛtāḥ
14 yathā kumāraḥ satyo vai na puṇyo na ca pāpakṛt
na hy asti sarvabhūteṣu duḥkham asmin kutaḥ sukham
15 evaṃ prakṛtibhūtānāṃ sarvasaṃsarga yāyinām
tyajatāṃ jīvitaṃ prāyo vivṛte puṇyapātake
16 yat tv eva rājño jyāyo vai kāryāṇāṃ tad vadāmi te
balena saṃvibhāgaiś ca jaya
svargaṃ punīṣva ca
17 yasyaivaṃ balam ojaś ca sa dharmasya prabhur naraḥ
brāhmaṇānāṃ sukhārthaṃ tvaṃ paryehi pṛthivīm imām
18 yathaivainān purākṣaipsīs tathaivainān prasādaya
api dhik kriyamāṇo 'pi tyajyamāno 'py
anekadhā
19 ātmano darśanaṃ vidvan nāhantāsmīti mā krudhaḥ
ghaṭamānaḥ svakāryeṣu kuru naiḥśreyasaṃ param
20 himāgni ghorasadṛśo rājā bhavati kaś cana
lāṅgalāśani kalpo vā bhavaty anyaḥ paraṃtapa
21 na niḥśeṣeṇa mantavyam acikitsyena vā punaḥ
na jātu nāham asmīti prasaktavyam asādhuṣu
22 vikarmaṇā tapyamānaḥ pādāt pāpasya mucyate
naitat kāryaṃ punar iti dvitīyāt
parimucyate
cariṣye dharmam eveti tṛtīyāt parimucyate
23 kalyāṇan
anumantavyaṃ puruṣeṇa bubhūṣatā
ye sugandhīni sevante tathā gandhā bhavanti te
ye durgandhīni sevante tathā gandhā bhavanti te
24 tapaścaryā paraḥ sadyaḥ pāpād dhi parimucyate
saṃvatsaram upāsyāgnim abhiśastaḥ pramucyate
trīṇi varṣāṇy upāsyāgniṃ bhrūṇahā vipramucyate
25 yāvataḥ prāṇino hanyāt taj jātīyān svabhāvataḥ
pramīyamāṇān unmocya bhrūṇahā vipramucyate
26 api vāpsu nimajjeta trir japann agha
marṣaṇam
yathāśvamedhāvabhṛthas tathā tan manur
abravīt
27 kṣipraṃ praṇudate pāpaṃ satkāraṃ labhate tathā
api cainaṃ prasīdanti bhūtāni
jaḍa mūkavat
28 bṛhaspatiṃ deva guruṃ surāsurāḥ; sametya sarve nṛpate 'nvayuñjan
dharme phalaṃ vettha kṛte maharṣe; tathetarasmin narake pāpaloke
29 ubhe tu yasya sukṛte bhavetāṃ; kiṃ svit tayos tatra jayottaraṃ syāt
ācakṣva naḥ karmaphalaṃ maharṣe; kathaṃ pāpaṃ nudate puṇyaśīlaḥ
30 [b]
kṛtvā pāpaṃ pūrvam abuddhipūrvaṃ; puṇyāni yaḥ kurute buddhipūrvam
sa tat pāpaṃ nudate puṇyaśīlo; vāso yathā malinaṃ kṣāra yuktyā
31 pāpaṃ kṛtvā na manyeta nāham asmīti pūruṣaḥ
cikīrṣed eva kalyāṇaṃ śraddadhāno 'nasūyakaḥ
32 chidrāṇi vasanasyeva
sādhunā vivṛṇoti yaḥ
yaḥ pāpaṃ puruṣaḥ kṛtvā kalyāṇam abhipadyate
33 yathādityaḥ punar udyaṃs tamaḥ sarvaṃ vyapohati
kalyāṇam ācarann evaṃ sarvaṃ pāpaṃ vyapohati
34 [bh]
evam uktvā sa rājānam indroto janamejayam
yājayām āsa vidhivad vājimedhena śaunakaḥ
35 tataḥ sa rājā
vyapanītakalmaṣaḥ; śriyā yutaḥ prajvalitāgnirūpayā
viveśa rājyaṃ svam amitrakarśano;
divaṃ yathā pūrṇavapur niśākaraḥ
SECTION CXLVIII
"Bhishma said, 'After the fowler had left that spot, the she-pigeon, remembering her husband and afflicted with grief on his account, wept copiously and indulged in these lamentations, 'I cannot, O dear lord, recollect a single instance of thy having done me an injury! Widows, even if mothers of many children, are still miserable! Bereft of her husband, a woman becomes helpless and an object of pity with her friends. I was always cherished by thee, and in consequence of the great respect thou hadst for me I was always honoured by thee with sweet, agreeable, charming, and delightful words. I sported with thee in valleys, in springs of rivers, and on delightful tops of trees. I was also made happy by thee while roving with thee through the skies. I used to sport with thee before, O dear lord, but where are those joys now? Limited are the gifts of the father, of the brother, and of the son to a woman. The gifts that her husband alone makes to her are unlimited. What woman is there that would not, therefore, adore her lord? A woman has no protector like her lord, and no happiness like her lord. Abandoning all her wealth and possessions, a woman should take to her lord as her only refuge. Life here is of no use to me, O lord, now that I am separated from thee. What chaste woman is there that would, when deprived of her lord, venture to bear the burden of life?' Filled with sorrow and indulging in such piteous lamentations, the she-pigeon, devoted to her lord, cast herself on the blazing fire. She then beheld her (deceased) husband adorned with bracelets, seated on a (celestial) car, and adored by many high-souled and meritorious beings standing around him. Indeed, there he was in the firmament, decked with fine garlands and attired in excellent robes, and adorned with every ornament. Around him were innumerable celestial cars ridden by beings who had acted meritoriously while in this world. Seated on his own celestial car, the bird ascended to heaven, and obtaining proper honours for his deeds in this world, continued to sport in joy, accompanied by his wife.'"
Book
12
Chapter 149
1
[bh]
śṛṇu pārtha yathāvṛttam itihāsaṃ purātanam
gṛdhrajambuka saṃvādaṃ yo vṛtto vaidiśe purā
2 duḥkhitāḥ ke cid ādāya bālam aprāptayauvanam
kulasarvasva bhūtaṃ vai rudantaḥ śokavihvalāḥ
3 bālaṃ mṛtaṃ gṛhītvātha
śmaśānābhimukhāḥ sthitāḥ
aṅkenāṅkaṃ ca saṃkramya rurudur bhūtale tadā
4 teṣāṃ ruditaśabdena gṛdhro 'bhyetya vaco 'bravīt
ekātmakam imaṃ loke tyaktvā
gacchata māciram
5 iha puṃsāṃ sahasrāṇi strīsahasrāṇi caiva hi
samānītāni kālena kiṃ te vai jātv abāndhavāḥ
6 saṃpaśyata jagat
sarvaṃ sukhaduḥkhair adhiṣṭhitam
saṃyogo viprayogaś ca
paryāyeṇopalabhyate
7 gṛhītvā ye ca
gacchanti ye 'nuyānti ca tān mṛtān
te 'py āyuṣaḥ pramāṇena svena gacchanti jantavaḥ
8 alaṃ sthitvā śmaśāne 'smin gṛdhragomāyusaṃkule
kaṅkāla bahule ghore
sarvaprāṇi bhayaṃkare
9 na punar jīvitaḥ kaś cit kāladharmam upāgataḥ
priyo vā yadi vā dveṣyaḥ prāṇināṃ gatir īdṛśī
10 sarveṇa khalu martavyaṃ martyaloke prasūyatā
kṛtāntavihite mārge ko mṛtaṃ jīvayiṣyati
11 karmānta vihite loke cāstaṃ gacchati bhāskare
gamyatāṃ svam adhiṣṭhānaṃ sutasnehaṃ visṛjya vai
12 tato gṛdhravacaḥ śrutvā vikrośantas tadā nṛpa
bāndhavās te 'bhyagacchanta putram utsṛjya bhūtale
13 viniścityātha ca tataḥ saṃtyajantaḥ svam ātmajam
nirāśā jīvite tasya mārgam āruhya dhiṣṭhitāḥ
14 dhvāṅkṣābhra samavarṇas tu bilān niḥsṛtya jambukaḥ
gacchamānān sma tān āha nirghṛṇāḥ khalu mānavāḥ
15 ādityo 'yaṃ sthito mūḍhāḥ snehaṃ kuruta mā bhayam
bahurūpo muhūrtaś ca jīvetāpi kadā cana
16 yūyaṃ bhūmau vinikṣipya putrasneha vinākṛtāḥ
śmaśāne putram utsṛjya kasmād gacchatha
nirghṛṇāḥ
17 na vo 'sty asmin sute sneho bāle
madhurabhāṣiṇi
yasya bhāṣita mātreṇa prasādam upagacchatha
18 na paśyatha sutasnehaṃ yādṛśaḥ paśupakṣiṇām
na yeṣāṃ dhārayitvā
tān kaś cid asti phalāgamaḥ
19 catuṣpāt pakṣikīṭānāṃ prāṇināṃ snehasaṅginām
paralokagatisthānāṃ muniyajñakriyā iva
20 teṣāṃ putrābhirāmāṇām iha loke paratra ca
na guṇo dṛśyate kaś cit prajāḥ saṃdhārayanti ca
21 apaśyatāṃ priyān putrān naiṣāṃ śoko 'nutiṣṭhati
na ca puṣṇanti saṃvṛddhās te mātā pitarau kva cit
22 mānuṣāṇāṃ kutaḥ sneho yeṣāṃ śoko bhaviṣyati
imaṃ kulakaraṃ putraṃ kathaṃ tyaktvā gamiṣyatha
23 ciraṃ muñcata bāṣpaṃ ca ciraṃ snehena paśyata
evaṃvidhāni hīṣṭāni dustyajāni viśeṣataḥ
24 kṣīṇasyāthābhiyuktasya śmaśānābhimukhasya ca
bāndhavā yatra tiṣṭhanti tatrānyo
nāvatiṣṭhate
25 sarvasya dayitāḥ prāṇāḥ sarvaḥ snehaṃ ca vindati
tiryagyoniṣv api satāṃ snehaṃ paśyata yādṛśam
26 tyaktvā kathaṃ gacchethemaṃ padmalolāyatākṣakam
yathā navodvāha kṛtaṃ snānamālyavibhūṣitam
27 [bh]
jambukasya vacaḥ śrutvā kṛpaṇaṃ paridevataḥ
nyavartanta tadā sarve śavārthaṃ te sma mānuṣāḥ
28 [gṛdhra]
aho dhik sunṛśaṃsena jambukenālpa medhasā
kṣudreṇoktā hīnasattvā mānuṣāḥ kiṃ nivartatha
29 pañca bhūtaparityaktaṃ śūnyaṃ kāṣṭhatvam āgatam
kasmāc chocatha niśceṣṭam ātmānaṃ kiṃ na śocatha
30 tapaḥ kuruta vai
tīvraṃ mucyadhvaṃ yena kilbiṣāt
tapasā labhyate sarvaṃ vilāpaḥ kiṃ kariṣyati
31 aniṣṭāni ca
bhāgyāni jānīta saha mūrtibhiḥ
yena gacchati loko 'yaṃ dattvā śokam
anantakam
32 dhanaṃ gāś ca suvarṇaṃ ca maṇiratnam athāpi ca
apatyaṃ ca tapo mūlaṃ tapoyogāc ca labhyate
33 yathā kṛtā ca bhūteṣu prāpyate sukhaduḥkhitā
gṛhītvā jāyate jantur duḥkhāni ca sukhāni ca
34 na karmaṇā pituḥ putraḥ pitā vā putrakarmaṇā
mārgeṇānyena gacchanti tyaktvā sukṛtaduṣkṛte
35 dharmaṃ carata
yatnena tathādharmān nivartata
vartadhvaṃ ca yathākālaṃ daivateṣu dvijeṣu ca
36 śokaṃ tyajata
dainyaṃ ca sutasnehān nivartata
tyajyatām ayam ākāśe tataḥ śīghraṃ nivartata
37 yat karoti śubhaṃ karma tathādharmaṃ sudāruṇam
tat kartaiva samaśnāti bāndhavānāṃ kim atra hi
38 iha tyaktvā na tiṣṭhanti bāndhavā bāndhavaṃ priyam
sneham utsṛjya gacchanti bāṣpapūrṇāvilekṣaṇāḥ
39 prājño vā yadi vā mūrkhaḥ sadhano nirdhano 'pi vā
sarvaḥ kālavaśaṃ yāti śubhāśubhasamanvitaḥ
40 kiṃ kariṣyatha śocitvā mṛtaṃ kim anuśocatha
sarvasya hi prabhuḥ kālo dharmataḥ samadarśanaḥ
41 yauvanasthāṃś ca bālāṃś ca vṛddhān garbhagatān api
sarvān āviśate mṛtyur evaṃ bhūtam idaṃ jagat
42 [j]
aho mandī kṛtaḥ sneho gṛdhreṇehālpa medhasā
putrasnehābhibhūtānāṃ yuṣmākaṃ śocatāṃ bhṛśam
43 samaiḥ samyak
prayuktaiś ca vacanaiḥ praśrayottaraiḥ
yad gacchatha jalasthāyaṃ sneham utsṛjya dustyajam
44 aho putra viyogena mṛtaśūnyopasevanāt
krośatāṃ vai bhṛśaṃ duḥkhaṃ vivatsānāṃ gavām iva
45 adya śokaṃ vijānāmi mānuṣāṇāṃ mahītale
snehaṃ hi karuṇaṃ dṛṣṭvā mamāpy aśrūṇy athāgaman
46 yatno hi satataṃ kāryaḥ kṛto daivena sidhyati
daivaṃ puruṣakāraś ca kṛtāntenopapadyate
47 anirvedaḥ sadā kāryo nirvedād dhi kutaḥ sukham
prayatnāt prāpyate hy arthaḥ kasmād gacchatha nirdayāḥ
48 ātmamāṃsopavṛttaṃ ca śarīrārdhamayīṃ tanum
pitṝṇāṃ vaṃśakartāraṃ vane tyaktvā kva yāsyatha
49 atha vāstaṃ gate sūrye saṃdhyākāla upasthite
tato neṣyatha vā putram
ihasthā vā bhaviṣyatha
50 [g]
adya varṣasahasraṃ me sāgraṃ jātasya mānuṣāḥ
na ca paśyāmi jīvantaṃ mṛtaṃ strī puṃnapuṃsakam
51 mṛtā garbheṣu jāyante mriyante jātamātrakāḥ
vikramanto mriyante ca yauvanasthās tathāpare
52 anityānīha bhāgyāni catuṣpāt pakṣiṇām api
jaṅgamājaṅgamānāṃ cāpy āyur agre 'vatiṣṭhate
53 iṣṭadāraviyuktāś ca
putraśokānvitās tathā
dahyamānāḥ sma śokena gṛhaṃ gacchanti nityadā
54 aniṣṭānāṃ sahasrāṇi tatheṣṭānāṃ śatāni ca
utsṛjyeha prayātā vai bāndhavā bhṛśaduḥkhitāḥ
55 tyajyatām eṣa nistejāḥ śūnyaḥ kāṣṭhatvam āgataḥ
anyadehaviṣakto hi śāvaṃ kāṣṭham upāsate
56 bhrāntajīvasya vai bāṣpaṃ kasmād dhitvā na gacchata
nirarthako hy ayaṃ sneho nirarthaś ca
parigrahaḥ
57 na cakṣurbhyāṃ na karṇābhyāṃ saṃśṛṇoti samīkṣate
tasmād enaṃ samutsṛjya svagṛhān gacchatāśu vai
58 mokṣadharmāśritair
vākyair hetumadbhir aniṣṭuraiḥ
mayoktā gacchata kṣipraṃ svaṃ svam eva niveśanam
59 prajñā vijñānayuktena buddhisaṃjñā pradāyinā
vacanaṃ śrāvitā rūkṣaṃ mānuṣāḥ saṃnivartate
60 [j]
imaṃ kanakavarṇābhaṃ bhūṣaṇaiḥ samalaṃkṛtam
gṛdhravākyāt kathaṃ putraṃ tyajadhvaṃ pitṛpiṇḍadam
61 na snehasya virodho 'sti
vilāparuditasya vai
mṛtasyāsya parityāgāt tāpo vai
bhavitā dhruvam
62 śrūyate śambuke śūdre hate brāhmaṇa dārakaḥ
jīvito dharmam āsādya rāmāt satyaparākramāt
63 tathā śvetasya rājarṣer bālo diṣṭāntam āgataḥ
śvo 'bhūte dharmanityena mṛtaḥ saṃjīvitaḥ punaḥ
64 tathā kaś cid bhavet siddho munir vā
devatāpi vā
kṛpaṇānām anukrośaṃ kuryād vo rudatām iha
65 [bh]
ity uktāḥ saṃnyavartanta śokārtāḥ putravatsalāḥ
aṅke śiraḥ samādhāya rurudur bahuvistaram
66 [g]
aśrupāta pariklinnaḥ pāṇisparśana pīḍitaḥ
dharmarāja prayogāc ca dīrghāṃ nidrāṃ praveśitaḥ
67 tapasāpi hi saṃyukto na kāle nopahanyate
sarvasnehāvasānaṃ tad idaṃ tat pretapattanam
68 bālavṛddhasahasrāṇi sadā saṃtyajya bāndhavāḥ
dināni caiva rātrīś ca duḥkhaṃ tiṣṭhanti bhūtale
69 alaṃ nirbandham
āgamya śokasya parivāraṇam
apratyayaṃ kuto hy asya punar
adyeha jīvitam
70 naiṣa jambuka
vākyena punaḥ prāpsyati jīvitam
mṛtasyotsṛṣṭa dehasya punar deho na vidyate
71 na vai mūrti pradānena na jambuka
śatair api
śakyo jīvayituṃ hy eṣa bālo varṣaśatair api
72 api rudraḥ kumāro vā brahmā vā viṣṇur eva vā
varam asmai prayaccheyus tato jīved ayaṃ śiśuḥ
73 na ca bāṣpavimokṣeṇa na cāśvāsa kṛtena vai
na dīrgharuditeneha punar jīvo bhaviṣyati
74 ahaṃ ca kroṣṭukaś caiva yūyaṃ caivāsya bāndhavāḥ
dharmādharmau gṛhītveha sarve
vartāmahe 'dhvani
75 apriyaṃ paruṣaṃ cāpi paradrohaṃ parastriyam
adharmam anṛtaṃ caiva dūrāt prājño nivartayet
76 satyaṃ dharmaṃ śubhaṃ nyāyyaṃ prāṇināṃ mahatīṃ dayām
ajihmatvam aśāṭhyaṃ ca yatnataḥ parimārgata
77 mātaraṃ pitaraṃ caiva bāndhavān suhṛdas tathā
jīvato ye na paśyanti teṣāṃ dharmaviparyayaḥ
78 yo na paśyati cakṣurbhyāṃ neṅgate ca kathaṃ cana
tasya niṣṭhāvasānānte rudantaḥ kiṃ kariṣyatha
79 [bh]
ity uktās taṃ sutaṃ tyaktvā bhūmau śokapariplutāḥ
dahyamānāḥ sutasnehāt prayayur
bāndhavā gṛhān
80 [j]
dāruṇo martyaloko 'yaṃ sarvaprāṇi vināśanaḥ
iṣṭabandhuviyogaś ca tathaivālpaṃ ca jīvitam
81 bahv alīkam asatyaṃ ca prativādāpriyaṃ vadam
imaṃ prekṣya punar bhāvaṃ duḥkhaśokābhivardhanam
82 na me mānuṣaloko 'yaṃ muhūrtam api rocate
aho dhig gṛdhravākyena saṃnivartatha mānuṣāḥ
83 pradīptāḥ putraśokena yathaivābuddhayas tathā
kathaṃ gacchatha sa snehāḥ sutasnehaṃ visṛjya ca
śrutvā gṛdhrasya vacanaṃ pāpasyehākṛtātmanaḥ
84 sukhasyānantaraṃ duḥkhaṃ duḥkhasyānantaraṃ sukham
sukhaduḥkhānvite loke
nehāsty ekam anantakam
85 imaṃ kṣititale nyasya bālaṃ rūpasamanvitam
kulaśokākaraṃ mūḍhāḥ putraṃ tyaktvā kva yāsyatha
86 rūpayauvana saṃpannaṃ dyotamānam iva śriyā
jīvaṃtam evaṃ paśyāmi manasā nātra saṃśayaḥ
87 vināśaś cāpy anarho 'sya sukhaṃ prāpsyatha mānuṣāḥ
putraśokāgnidagdhānāṃ mṛtam apy adya vaḥ kṣamam
88 duḥkhasaṃbhāvanāṃ kṛtvā dhārayitvā svayaṃ sukham
tyaktvā gamiṣyatha kvādya samutsṛjyālpa buddhivat
89 [bh]
tathā dharmavirodhena priya mithyābhidhyāyinā
śmaśānavāsinā nityaṃ rātriṃ mṛgayatā tadā
90 tato madhyasthatāṃ nītā vacanair amṛtopamaiḥ
jambukena svakāryārthaṃ bāndhavās
tasya dhiṣṭhitāḥ
91 [g]
ayaṃ pretasamākīrṇo yakṣarākṣasa sevitaḥ
dāruṇaḥ kānanoddeśaḥ kauśikair abhināditaḥ
92 bhīmaḥ sughoraś ca
tathā nīlameghasamaprabhaḥ
asmiñ śavaṃ parityajya
pretakāryāṇy upāsata
93 bhānur yāvan na yāty astaṃ yāvac ca vimalā diśaḥ
tāvad enaṃ parityajya
pretakāryāṇy upāsata
94 nadanti paruṣaṃ śyenāḥ śivāḥ krośanti dāruṇāḥ
mṛgendrāḥ pratinandanti ravir astaṃ ca gacchati
95 citādhūmena nīlena saṃrajyante ca pādapāḥ
śmaśāne ca nirāhārāḥ pratinandanti
dehinaḥ
96 sarve vikrāntavīryāś ca asmin deśe
sudāruṇāḥ
yuṣmān pradharṣayiṣyanti vikṛtā māṃsabhojanāḥ
97 dūrāc cāyaṃ vanoddeśo bhayam atra bhaviṣyati
tyajyatāṃ kāṣṭhabhūto 'yaṃ mṛṣyatāṃ jāmbukaṃ vacaḥ
98 yadi jambuka vākyāni niṣphalāny anṛtāni ca
śroṣyatha bhraṣṭavijñānās tataḥ sarve vinaṅkṣyatha
99 [j]
sthīyatāṃ neha bhetavyaṃ yāvat tapati bhāskaraḥ
tāvad asmin sutasnehād anirvedena vartata
100 svairaṃ rudata
visrabdhāḥ svairaṃ snehena paśyata
sthīyatāṃ yāvad ādityaḥ kiṃ vaḥ kravyādabhāṣitaiḥ
101 yadi gṛdhrasya vākyāni
tīvrāṇi rabhasāni ca
gṛhṇīta mohitātmānaḥ suto vo na bhaviṣyati
102 [bh]
gṛdhro 'nastamite tv āha gate 'stam iti jambukaḥ
mṛtasya taṃ parijanam ūcatus
tau kṣudhānvitau
103 svakāryadakṣiṇau rājan gṛdhro jambuka eva ca
kṣutpipāsāpariśrāntau śāstram ālambya jalpataḥ
104 tayor vijñānaviduṣor dvayor jambuka patriṇoḥ
vākyair amṛtakalpair hi prātiṣṭhanta vrajanti ca
105 śokadainya samāviṣṭā rudantas tasthire tadā
svakāryakuśalābhyāṃ te saṃbhrāmyante ha naipuṇāt
106 tathā tayor vivadator vijñānaviduṣor dvayoḥ
bāndhavānāṃ sthitānāṃ ca upātiṣṭhata śaṃkaraḥ
107 tatas tān āha manujān varado 'smīti śūlabhṛt
te pratyūcur idaṃ vākyaṃ duḥkhitāḥ praṇatāḥ sthitāḥ
108 ekaputra vihīnānāṃ sarveṣāṃ jīvitārthinām
putrasya no jīva dānāj jivitaṃ dātum arhasi
109 evam uktaḥ sa bhagavān
vāripūrṇena pāṇinā
jīvaṃ tasmai kumārāya prādād varṣaśatāya vai
110 tathā gomāyugṛdhrābhyām adadat kṣud vināśanam
varaṃ pinākī bhagavān sarvabhūtahite rataḥ
111 tataḥ praṇamya taṃ devaṃ śreyo harṣasamanvitāḥ
kṛtakṛtyāḥ sukhaṃ hṛṣṭāḥ prātiṣṭhanta tadā vibho
112 anirvedena dīrgheṇa niścayena dhruveṇa ca
devadeva prasādāc ca kṣipraṃ phalam avāpyate
113 paśya devasya saṃyogaṃ bāndhavānāṃ ca niścayam
kṛpaṇānāṃ hi rudatāṃ kṛtam aśrupramārjanam
114 paśya cālpena kālena niścayānveṣaṇena ca
prasādaṃ śaṃkarāt prāpya duḥkhitāḥ sukham āpnuvan
115 te vismitāḥ prahṛṣṭāś ca putra saṃjīvanāt punaḥ
babhūvur bharataśreṣṭha prasādāc chaṃkarasya vai
116 tatas te tvaritā rājañ śrutvāṃ śokam aghodbhavam
viviśuḥ putram ādāya nagaraṃ hṛṣṭamānasāḥ
eṣā buddhiḥ samastānāṃ cāturvarṇye nidarśitā
117 dharmārthamokṣasaṃyuktam itihāsam imaṃ śubham
śrutvā manuṣyaḥ satatam iha
pretya ca modate
SECTION CXLIX
"Bhishma said, 'The fowler, O king, happened to see that pair while seated on their celestial car. Beholding the couple he became filled with sorrow (at the thought of his own misfortune) and began to reflect upon the means of obtaining the same end. And he said to himself, 'I must, by austerities like those of the pigeon, attain to such a high end!' Having formed this resolution, the fowler, who had lived by the slaughter of birds, set out on an unreturning journey. Without any endeavour (for obtaining food) and living upon air alone, he cast off all affections from desire of acquiring heaven. After he had proceeded for some distance, he saw an extensive and delightful lake full of cool and pure water, and adorned with lotuses and teeming with diverse kinds of water-fowl. Without doubt, the very sight of such a lake is capable of slaking the desire for drink of a thirsty person. Emaciated with fasts, the fowler, however, O king, without casting his eyes upon it, gladly penetrated a forest inhabited by beasts of prey, having ascertained previously its wide extent. After he had entered the forest he became much afflicted by sharp pointed thorns. Lacerated and torn by prickles, and covered all over with blood, he began to wander in that forest destitute of men but abounding with animals of diverse species. Sometime after, inconsequence of the friction of some mighty trees caused by a powerful wind, a widespread bush fire arose. The raging element, displaying a splendour like to what it assumes at the end of the Yuga, began to consume that large forest teeming with tall trees and thick bushes and creepers. Indeed, with flames fanned by the wind and myriads of sparks flying about in all directions, the all-consuming deity began to burn that dense forest abounding with birds and beasts. The fowler, desirous of casting off his body, ran with a delighted heart towards that spreading conflagration. Consumed by that fire the fowler became cleansed of all his sins and attained, O best of the Bharatas, to high success. The fever of his heart dispelled, he at last beheld himself in heaven, shining in splendour like Indra in the midst of Yakshas and Gandharvas and persons crowned with ascetic success. Thus, indeed, the pigeon and his devoted spouse, with the fowler, ascended to heaven for their meritorious acts, The woman who thus follows her lord speedily ascends to heaven and shines in splendour there like the she-pigeon of whom I have spoken. Even this is the old history of the high-souled fowler and the pigeon. Even thus did they earn a highly meritorious end by their righteous acts. No evil befalls the persons who listens every day to this story or who recites it every day, even if error invades his mind. 1 O Yudhisthira, O foremost of all righteous persons, the protection of a suppliant is truly a high act of merit. Even the slayer of a cow, by practising this duty, maybe cleansed of sin. That man, however, will never be cleansed who slays a suppliant. By listening to this sacred and sin-cleansing story one becomes freed from distress andp. 330
attains to heaven at last.'"
Book
12
Chapter 150
1 [bh]
atrāpy udāharantīmam itihāsaṃ purātanam
saṃvādaṃ bharataśreṣṭha śalmaleḥ pavanasya ca
2 himavantaṃ samāsādya mahān āsīd vanaspatiḥ
varṣapūgābhisaṃvṛddhaḥ śākhā skandhapalāśavān
3 tatra sma mattā mātaṅgā dharmārtāḥ śramakarśitāḥ
viśramanti mahābāho tathānyā mṛgajātayaḥ
4 nalva mātraparīṇāho ghanac chāyo vanaspatiḥ
śukaśārika saṃghuṣṭaḥ phalavān puṣpavān api
5 sārthikā vaṇijaś cāpi tāpasāś ca vanaukasaḥ
vasanti vāsān mārgasthāḥ suramye tarusattame
6 tasyā tā vipulāḥ śākhā dṛṣṭvā skandhāṃś ca sarvataḥ
abhigamyābravīd enaṃ nārado bharatarṣabha
7 aho nu ramaṇīyas tvam aho cāsi manoramaḥ
prīyāmahe tvayā nityaṃ tarupravara śalmale
8 sadaiva śakunās tāta mṛgāś cādhas tathā gajāḥ
vasanti tava saṃhṛṣṭā manoharatarās tathā
9 tava śākhā mahāśākha skandhaṃ ca vipulaṃ tathā
na vai prabhagnān paśyāmi mārutena kathaṃ cana
10 kiṃ nu te mārutas tāta prītimān atha vā suhṛt
tvāṃ rakṣati sadā yena vane 'smin pavano dhruvam
11 vivān hi pavanaḥ sthānād vṛkṣān uccāvacān api
parvatānāṃ ca śikharāṇy ācālayati vegavān
12 śoṣayaty eva pātālaṃ vivān gandhavahaḥ śuciḥ
hradāṃś ca saritaś caiva sāgarāṃś ca tathaiva ha
13 tvāṃ saṃrakṣeta pavanaḥ sakhitvena na saṃśayaḥ
tasmād bahala śākho 'si parṇavān puṣpavān api
14 idaṃ ca ramaṇīyaṃ te pratibhāti vanaspate
yad ime vihagās tāta ramante muditās tvayi
15 eṣāṃ pṛthak samastānāṃ śrūyate madhuraḥ svaraḥ
puṣpasaṃmodane kāle vāśatāṃ sumanoharam
16 tatheme muditā nāgāḥ svayūthakulaśobhinaḥ
dharmārtās tvāṃ samāsādya sukhaṃ vindanti śalmale
17 tathaiva mṛgajātībhir anyābhir upaśobhase
tathā sārthādhivāsaiś ca śobhase meruvad druma
18 brāhmaṇaiś ca tapaḥsiddhais tāpasaiḥ śramaṇair api
triviṣṭapasamaṃ manye tavāyatanam eva ha
19 bandhutvād atha vā sakhyāc chalmale
nātra saṃśayaḥ
pālayaty eva satataṃ bhīmaḥ sarvatra go'nilaḥ
20 nyag bhāvaṃ paramaṃ vāyoḥ śalmale tvam upāgataḥ
tavāham asmīti sadā yena rakṣati mārutaḥ
21 na taṃ paśyāmy ahaṃ vṛkṣaṃ parvataṃ vāpi taṃ dṛḍham
yo na vāyubalād bhagnaḥ pṛthivyām iti me matiḥ
22 tvaṃ punaḥ kāraṇair nūnaṃ śalmale rakṣyase sadā
vāyunā saparīvāras tena tiṣṭhasy asaṃśayam
23 [ṣalmali]
na me vāyuḥ sakhā brahman na
bandhur na ca me suhṛt
parameṣṭhī tathā naiva yena rakṣati mānilaḥ
24 mama tejobalaṃ vāyor bhīmam api hi nārada
kalām aṣṭādaśīṃ prāṇair na me prāpnoti mārutaḥ
25 āgacchan paramo vāyur mayā viṣṭambhito balāt
rujan drumān parvatāṃś ca yac
cānyad api kiṃ cana
26 sa mayā bahuśo bhagnaḥ prabhañjan vai prabhañjanaḥ
tasmān na bibhye devarṣe kruddhād
api samīraṇāt
27 [n]
śalmale viparītaṃ te darśanaṃ nātra saṃśayaḥ
na hi vāyor balenāsti bhūtaṃ tulyabalaṃ kva cit
28 indro yamo vaiśravaṇo varuṇaś ca jaleśvaraḥ
na te 'pi tulyā marutaḥ kiṃ punas tvaṃ vanaspate
29 yad dhi kiṃ cid iha prāṇi śalmale ceṣṭate bhuvi
sarvatra bhagavān vāyuś ceṣṭā prāṇakaraḥ prabhuḥ
30 eṣa ceṣṭayate samyak prāṇinaḥ samyag āyataḥ
asamyag āyato bhūyaś ceṣṭate vikṛto nṛṣu
31 sa tvam evaṃvidhaṃ vāyuṃ sarvasattvabhṛtāṃ varam
na pūjayasi pūjyaṃ taṃ kim anyad buddhilāghavāt
32 asāraś cāsi durbuddhe kevalaṃ bahu bhāṣase
krodhādibhir avacchanno mithyā vadasi śalmale
33 mama roṣaḥ samutpannas tvayy evaṃ saṃprabhāṣati
bravīmy eṣa svayaṃ vāyos tava durbhāṣitaṃ bahu
34 candanaiḥ spandanaiḥ śālaiḥ saralair devadārubhiḥ
vetasair bandhanaiś cāpi ye cānye balavattarāḥ
35 taiś cāpi naivaṃ durbuddhe kṣipto vāyuḥ kṛtātmabhiḥ
te hi jānanti vāyoś ca balam ātmana eva ca
36 tasmāt te vai namasyanti śvasanaṃ drumasattamāḥ
tvaṃ tu mohān na jānīṣe vāyor balam anantakam
SECTION CL
"Yudhishthira said, 'O best of the Bharatas, when a person commits sin from want of judgment, how may he be cleansed from it? Tell me everything about it.'"Bhishma said, 'I shall in this connection recite to thee the old narrative, applauded by the Rishis, of what the regenerate Indrota, the son of Sunaka, said unto Janamejaya. There was in days of yore, a king possessed of great energy, called Janamejaya, who was the son of Parikshit. That lord of earth on one occasion, from want of judgment became guilty of killing a Brahmana. Upon this, all the Brahmanas together with his priests abandoned him. Burning day and night with regret, the king retired into the woods. Deserted by his subjects too, he took this step for achieving high merit. Consumed by repentance, the monarch underwent the most rigid austerities. For washing himself of the sin of Brahmanicide he interrogated many Brahmanas, and wandered from country to country over the whole earth. I shall now tell thee the story of his expiation. Burning with the remembrance of his sinful act, Janamejaya wandered about. One day, in course of his wanderings, he met Indrota, the son of Sunaka, of rigid vows, and approaching him touched his feet. The sage, beholding the king before him, reproved him gravely, saying, 'Thou hast committed a great sin. Thou hast been guilty of foeticide. Why has thou come here? What business hast thou with us? Do not touch me by any means! Go, go away! Thy presence does not give us pleasure. Thy person smells like blood. Thy appearance is like that of a corpse. Though impure, thou seemest to be pure, and though dead thou movest like a living! Dead within, thou art of impure soul, for thou art ever intent upon sin. Though thou sleepest and wakest, thy life, however, is passed in great misery. Thy life, O king, is useless. Thou livest most miserably. Thou hast been created for ignoble and sinful deeds. Sires wish for sons from desire of obtaining diverse kinds of blessings, and hoping they perform penances and sacrifices, worship the gods, and practise renunciation. 1 Behold, the whole race of thy ancestors has fallen into hell in consequence of thy acts. All the hopes thy sires had placed upon thee have become fruitless. Thou livest in vain, for thou art always inspired with hatred and malice towards the Brahmanas--them, that is, by worshipping whom other men obtain long life, fame, and heaven. Leaving this world (when the time comes), thou shalt have to fall (into hell) with head downwards and remain in that posture for innumerable years in consequence of thy sinful deeds. There thou shalt be tortured by vultures and
p. 331
peacocks having iron beaks. Returning thence into this world, thou shalt have to take birth in a wretched order of creatures. If thou thinkest, O king, that this world is nothing and that the next world is the shadow of a shadow, the myrmidons of Yama in the infernal regions will convince thee, dispelling thy unbelief.'"
Book
12
Chapter 151
1
[bh]
evam uktvā tu rājendra śalmaliṃ brahmavittamaḥ
nāradaḥ pavane sarvaṃ śalmaler vākyam abravīt
2 himavatpṛṣṭhajaḥ kaś cic chalmaliḥ parivāravān
bṛhan mūlo bṛhac chākhaḥ sa tvāṃ vāyo 'vamanyate
3 bahūny ākṣepa yuktāni tvām āha vacanāni saḥ
na yuktāni mayā vāyo tāni vaktuṃ tvayi prabho
4 jānāmi tvām ahaṃ vāyo sarvaprāṇabhṛtāṃ varam
variṣṭhaṃ ca gariṣṭhaṃ ca krodhe vaivasvataṃ yathā
5 evaṃ tu vacanaṃ śrutvā nāradasya samīraṇaḥ
śalmaliṃ tam upāgamya
kruddho vacanam abravīt
6 śalmale nārade yat tat tvayoktaṃ mad vigarhaṇam
ahaṃ vāyuḥ prabhāvaṃ te darśayāmy ātmano balam
7 nāhaṃ tvā nābhijānāmi viditaś cāsi me druma
pitāmahaḥ prajā sarge tvayi
viśrāntavān prabhuḥ
8 tasya viśramaṇād eva prasādo yaḥ kṛtas tava
rakṣyase tena durbuddhe
nātma vīryād drumādhama
9 yan mā tvam avajānīṣe yathānyaṃ prākṛtaṃ tathā
darśayāmy eṣa ātmānaṃ yathā mām avabhotsyase
10 evam uktas tataḥ prāha śalmaliḥ prahasann iva
pavanatvaṃ vane kruddho
darśayātmānam ātmanā
11 mayi vai tyajyatāṃ krodhaḥ kiṃ me kruddhaḥ kariṣyasi
na te bibhemi pavanayady api tvaṃ svayaṃprabhuḥ
12 ity evam uktaḥ pavanaḥ śva ity evābravīd vacaḥ
darśayiṣyāmi te tejas tato
rātrir upāgamat
13 atha niścitya manasā śalmalir
vātakāritam
paśyamānas tadātmānam asamaṃ mātariśvanaḥ
14 nārade yan mayā proktaṃ pavanaṃ prati tan mṛṣā
asamartho hy ahaṃ vāyor balena
balavān hi saḥ
15 māruto balavān nityaṃ yathainaṃ nārado 'bravīt
ahaṃ hi durbalo 'nyebhyo vṛkṣebhyo nātra saṃśayaḥ
16 kiṃ tu buddhyā samo
nāsti mama kaś cid vanaspatiḥ
tad ahaṃ buddhim āsthāya
bhayaṃ mokṣye samīraṇāt
17 yadi tāṃ buddhim
āsthāya careyuḥ parṇino vane
ariṣṭāḥ syuḥ sadā kruddhāt pavanān nātra saṃśayaḥ
18 te 'tra bālā na jānanti yathā nainān
samīraṇaḥ
samīrayeta saṃkruddho yathā jānāmy
ahaṃ tathā
19 tato niścitya manasā śalmaliḥ kṣubhitas tadā
śākhāḥ skandhān praśākhāś ca svayam
eva vyaśātayat
20 sa parityajya śākhāś ca patrāṇi kusumāni ca
prabhāte vāyum āyāntaṃ pratyaikṣata vanaspatiḥ
21 tataḥ kruddhaḥ śvasan vāyuḥ pātayan vai mahādrumān
ājagāmātha taṃ deśaṃ sthito yatra sa śalmaliḥ
22 taṃ hīnaparṇaṃ patitāgra śākhaṃ; viśīrṇapuṣpaṃ prasamīkṣya vāyuḥ
uvāca vākyaṃ smayamāna enaṃ; mudā yutaṃ śalmaliṃ rugṇaśākham
23 aham apy evam eva tvāṃ kurvāṇaḥ śalmale ruṣā
ātmanā yatkṛtaṃ kṛtsnaṃ śākhānām apakarṣaṇam
24 hīnapuṣpāgra śākhas
tvaṃ śīrṇāṅkura
palāśavān
ātmadurmantriteneha madvīryavaśago 'bhavaḥ
25 etac chrutvā vaco vāyoḥ śalmalir vrīḍitas tadā
atapyata vacaḥ smṛtvā nārado yat tad abravīt
26 evaṃ yo
rājaśārdūla durbalaḥ san balīyasā
vairam āsajjate bālas tapyate śalmalir yathā
27 tasmād vairaṃ na kurvīta durbalo balavattaraiḥ
śoced dhi vairaṃ kurvāṇo yathā vai śalmalis tathā
28 na hi vairaṃ mahātmāno vivṛṇvanty apakāriṣu
śanaiḥ śanair mahārāja darśayanti sma
te balam
29 vairaṃ na kurvīta
naro durbuddhir buddhijīvinā
buddhir buddhimato yāti tūleṣv iva hutāśanaḥ
30 na hi buddhyā samaṃ kiṃ cid vidyate puruṣe nṛpa
tathā balena rājendra na samo 'stīti cintayet
31 tasmāt kṣameta bālāya jaḍāya badhirāya ca
balādhikāya rājendra tad dṛṣṭaṃ tvayi śatruhan
32 akṣauhiṇyo daśaikā ca sapta caiva mahādyute
balena na samā rājann arjunasya mahātmanaḥ
33 hatās tāś caiva bhagnāś ca pāṇḍavena yaśasvinā
caratā balam āsthāya pākaśāsaninā mṛdhe
34 uktās te rājadharmāś ca āpad dharmāś
ca bhārata
vistareṇa mahārāja kiṃ bhūyaḥ prabravīmi te
SECTION CLI
"Bhishma said, 'Thus addressed, Janamejaya replied unto the sage, saying, 'Thou rebukest one that deserves to be rebuked. Thou censurest one that is deserving of censure. Thou upbraidest me and my acts. I implore thee to be graceful towards me. All my acts have been sinful. I burn, however, with repentance as if I am in the midst of blazing fire! My mind, in remembrance of my deeds, is exceedingly cheerless. Verily, I am much afraid of Yama. How can I bear to live without extracting that dart from my heart? O Saunaka, suppressing all thy wrath, instruct me now. Formerly I used to show regard for Brahmanas. I solemnly declare that I shall once more show the same regard for thee. Let not my line be extinct. Let not the race in which I am born sink into the dust. It is not proper that they who have wronged Brahmanas and have for that, in consequence of the injunctions of the Vedas, forfeited all claim to the respect of the world and to social intercourse with their fellowmen, should have any bearer of their names for continuing their races. I am overwhelmed with despair. I, therefore, repeat my resolves (about mending my conduct). I pray you to protect me like sages that do not accept gifts protecting the poor. Sinful wights abstaining from sacrifices never attain to heaven. 1 Leaving (this world), they have to pass their time in the pits of hell like Pullindas and Khasas. 2 Ignorant that I am, give me wisdom like a learned preceptor to his pupil or like a sire to his son. Be gratified with me, O Saunaka!'"Saunaka said, 'What wonder is there that a person destitute of wisdom should do many improper acts? Knowing this, a. person of real wisdom is never angry with creatures (when they become guilty of folly). By ascending upon the top of wisdom's palace, one grieves for others, one's own self being then too pure for becoming an object of other people's grief. In consequence of one's wisdom one surveys all creatures in the world like a person on a mountain-top surveying people below. The person who becomes an object of censure with good men, who hates good men and who hides himself from their view, never succeeds in obtaining any blessing and never understands the
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propriety of acts. Thou knowest what the energy and the nobility of the Brahmana is as laid down in the Vedas and other scriptures. Act now in such a way that tranquillity of heart may be thine and let Brahmanas be thy refuge, If the Brahmanas cease to be angry with thee, that will ensure thy felicity in heaven. If, again, thou repentest in sin, thy sight will be clear and thou wilt succeed in beholding righteousness.'
"Janamejaya said, 'I am repenting of my sins. I will never again seek to extinguish virtue. I desire to obtain blessedness. Be thou gratified with me.'
"Saunaka said, 'Dispelling arrogance and pride, O king, I wish thee to show regard for me! 1 Employ thyself in the good of all creatures, ever remembering the mandates of righteousness. I am not reproving thee from fear or narrowness of mind or covetousness. Listen now, with these Brahmanas here, to the words of truth I utter. I do not ask for anything. I shall, however, instruct thee in the ways of righteousness. All persons will croak and bray and cry fie on me (for what I am going to do). They will even call me sinful. My kinsmen and friends will discard me. 2 Without doubt, however, my kinsmen and friends, hearing the words I speak, will succeed in vigorously crossing the difficulties of life. Some that are possessed of great wisdom will understand (my motives) rightly. Know, O child, what my views are, O Bharata, in respect of the Brahmanas. Do thou (after listening to me) act in such away that they may, through my efforts, obtain every blessing. Do thou also, O king, pledge thy word that thou wilt not again injure the Brahmanas.'
"Janamejaya said, 'I swear, touching even thy feet, that I shall never again, in thought, word, or deed, injure the Brahmanas.'"
Book
12
Chapter 152
1 [y]
pāpasya yad adhiṣṭhānaṃ yataḥ pāpaṃ pravartate
etad icchāmy ahaṃ jñātuṃ tattvena bharatarṣabha
2 [bh]
pāpasya yad adhiṣṭhānaṃ tac chṛṇuṣva narādhipa
eko lobho mahāgrāho lobhāt pāpaṃ pravartate
3 ataḥ pāpam adharmaś ca tathā duḥkham anuttamam
nikṛtyā mūlam etad dhi
yena pāpakṛto janāḥ
4 lobhāt krodhaḥ prabhavati lobhāt kāmaḥ pravartate
lobhān mohaś ca māyā ca mānastambhaḥ parāsutā
5 akṣamā
hrīparityāgaḥ śrīnāśo dharmasaṃkṣayaḥ
abhidhyā prajñatā caiva sarvaṃ lobhāt pravartate
6 anyāyaś cāvitarkaś ca vikarmasu
ca yāḥ kriyāḥ
kūṭavidyādayaś caiva
rūpaiśvaryamadas tathā
7 sarvabhūteṣv aviśvāsaḥ sarvabhūteṣv anārjavam
sarvabhūteṣv abhidrohaḥ sarvabhūteṣv ayuktatā
haraṇaṃ paravittānāṃ paradārābhimarśanam
8 vāg vego mānaso vego nindā vegas
tathaiva ca
upasthodarayor vego mṛtyuvegaś ca dāruṇaḥ
9 īrṣyā vegaś ca
balavān mithyā vegaś ca dustyajaḥ
rasavegaś ca durvāraḥ śrotravegaś ca duḥsahaḥ
10 kutsā vikatthā mātsaryaṃ pāpaṃ duṣkarakāritā
sāhasānāṃ ca sarveṣām akāryāṇāṃ kriyās tathā
11 jātau bālye 'tha kaumāre yauvane cāpi
mānavaḥ
na saṃtyajaty ātmakarma yan na jīryati
jīryataḥ
12 yo na pūrayituṃ śakyo lobhaḥ prāptyā kurūdvaha
nityaṃ gambhīratoyābhir āpagābhir
ivodadhiḥ
na prahṛṣyati lābhair yo yaś
ca kāmair na tṛpyati
13 yo na devair na gandharvair nāsurair
na mahoragaiḥ
jñāyate nṛpa tattvena sarvair
bhūtagaṇais tathā
sa lobhaḥ saha mohena
vijetavyo jitātmanā
14 dambho drohaś ca nindā ca paiśunyaṃ matsaras tathā
bhavanty etāni kauravya lubdhānām akṛtātmanām
15 sumahānty api śāstrāṇi dhārayanti bahuśrutāḥ
chettāraḥ saṃśayānāṃ ca kliśyantīhālpa buddhayaḥ
16 dveṣakrodhaprasaktāś
ca śiṣṭācāra bahiṣkṛtāḥ
antaḥ kṣurā vān
madhurāḥ kūpāś channās tṛṇair iva
dharmavaitaṃsikāḥ kṣudrā muṣṇanti dhvajino jagat
17 kurvate ca bahūn mārgāṃs tāṃs tān hetubalāśritāḥ
sarvaṃ mārgaṃ vilumpanti lobhājñāneṣu niṣṭhitāḥ
18 dharmasyāhriyamāṇasya lobhagrastair durātmabhiḥ
yāyā vikriyate saṃsthā tataḥ sābhiprapadyate
19 darpaḥ krodho madaḥ svapno harṣaḥ śoko 'timānitā
tata eva hi kauravya dṛśyante lubdha
buddhiṣu
etān aśiṣṭān budhyasva nityaṃ lobhasamanvitān
20 śiṣṭāṃs tu paripṛcchethā yān vakṣyāmi śucivratān
yeṣu vṛtti bhayaṃ nāsti paralokabhayaṃ na ca
21 nāmiṣeṣu prasaṅgo 'sti na priyeṣv apriyeṣu ca
śiṣṭācāraḥ priyo yeṣu damo yeṣu pratiṣṭhitaḥ
22 sukhaṃ duḥkhaṃ paraṃ yeṣāṃ satyaṃ yeṣāṃ parāyaṇam
dātāro na gṛhītāro dayāvantas
tathaiva ca
23 pitṛdevātitheyāś
ca nityodyuktās tathaiva ca
sarvopakāriṇo dhīrāḥ sarvadharmānupālakāḥ
24 sarvabhūtahitāś caiva sarvadeyāś ca
bhārata
na te cālayituṃ śakyā dharmavyāpāra
pāragāḥ
25 na teṣāṃ bhidyate vṛttaṃ yat purā sādhubhiḥ kṛtam
na trāsino na capalā na raudrāḥ satpathe sthitāḥ
26 te sevyāḥ sādhubhir nityaṃ yeṣv ahiṃsā pratiṣṭhitā
kāmakrodhavyapetā ye nirmamā nirahaṃkṛtāḥ
suvratāḥ sthiramaryādās tān
upāssva ca pṛccha ca
27 na gavārthaṃ yaśo'rthaṃ vā dharmas teṣāṃ yudhiṣṭhira
avaśya kārya ity eva śarīrasya kriyās tathā
28 na bhayaṃ krodhacāpalyaṃ na śokas teṣu vidyate
na dharmadhvajinaś caiva na guhyaṃ kiṃ cid āsthitāḥ
29 yeṣv alobhas tathāmoho
ye ca satyārjave ratāḥ
teṣu kaunteya rajyethā yeṣv atandrī kṛtaṃ manaḥ
30 ye na hṛṣyanti lābheṣu nālābheṣu vyathanti ca
nirmamā nirahaṃkārāḥ sattvasthāḥ samadarśinaḥ
31 lābhālābhau sukhaduḥkhe ca tāta; priyāpriye maraṇaṃ jīvitaṃ ca
samāni yeṣāṃ sthiravikramāṇāṃ; buddhātmanāṃ sattvam avasthitānām
32 sukhapriyais tān sumahāpratāpān;
yatto 'pramattaś ca samarthayethāḥ
daivāt sarve guṇavanto bhavanti;
śubhāśubhā vāk pralāpā yathaiva
SECTION CLII
"Saunaka said, 'I shall for these reasons discourse to thee of righteousness, to thee whose heart has been exceedingly agitated. Possessed of knowledge and great strength, and with a contented heart, thou seekest righteousness of thy own will. A king, first becoming exceedingly stern, then shows compassion and does good to all creatures by his acts. This is certainly very wonderful. People say that that king who commences with sternness burns the whole world. Thou wert stern before. But thou turnest thy eyes on righteousness now. Forsaking luxurious food and all articles of enjoyment, thou hast betaken thyself for a long time to rigid penances. All this, O Janamejaya, is certain to appear wonderful to those kings that are sunk in sin. That he who has affluencep. 333
should become liberal, or that he who is endued with wealth of asceticism should become reluctant to spend it, is not at all wonderful. It has been said that the one does not live at a distance from the other. 1 That which is ill-judged produces misery in abundance. That on the other hand, which is accomplished with the aid of sound judgment leads to excellent results. 2 Sacrifice, gift, compassions, the Vedas, and truth, O lord of the earth--these five--are cleansing. The sixth is penance well-performed. This last, O Janamejaya, is highly cleansing for kings. By betaking thyself to it properly, thou art certain to earn great merit and blessedness. Visiting sacred spots has also been said to be highly cleansing. In this connection are cited the following verses sung by Yayati: 'That mortal who would earn life and longevity should, after having performed sacrifices with devotion, renounce them (in old age) and practise penances.' The field of Kuru has been said to be sacred. The river Saraswati has been said to be more so. The tirthas of the Saraswati are more sacred than the Saraswati herself; and the tirtha called Prithudaka is more sacred than all the tirthas of the Saraswati. One that has bathed in Prithudaka. and drunk its waters will not have to grieve for a premature death. Thou shouldst go to Mahasaras, to all the tirthas designated by the name of Pushkara, to Prabhasa, to the northern lake Manasa, and to Kalodaka. Thou shalt then regain life and acquire longevity. Lake Manasa is on the spot where the Saraswati and the Drisadwati mingle with each other. A person possessed of Vedic knowledge should bathe in these places. Manu has said that liberality is the best of all duties and that renunciation is better than liberality. In this connection is cited the following verse composed by Satyavat. (One should act) as a child full of simplicity and destitute of either merit or sin. As regards all creatures there is in this would neither misery nor happiness. (That which is called misery and that which is called happiness are the results of a distraught imagination.) Even this is the true nature of all living creatures. Of all creatures, their lives are superior who have betaken themselves to renunciation and abstained from acts both meritorious and sinful. I shall now tell thee those acts which are best for a king. By putting forth thy might and liberality do thou conquer heaven, O king! That man who possesses the attributes of might and energy succeeds in attaining to righteousness. 3 Do thou rule the earth, O king, for the sake of the Brahmanas and for the sake of happiness. Thou usedst formerly to condemn the Brahmanas. Do thou gratify them now. Though they have cried fie on thee and though they have deserted thee, do thou still, guided by knowledge of self, solemnly pledge thyself never to injure them. Engaged in acts proper for thee, seek what is for thy highest good.
p. 334
[paragraph continues] Amongst rulers some one becomes as cool as snow; some one, as fierce as fire; some one becomes like a plough (uprooting all enemies); and some one, again, becomes like a thunder-bolt (suddenly scorching his foes). He who wishes to prevent self-destruction should never mix with wicked wights for general or special reasons. From a sinful act committed only once, one may cleanse one's self by repenting of it. From a sinful act committed twice, one may cleanse one's self by vowing never to commit it again. From such an act committed thrice, one may cleanse one's self by the resolution to bear one's self righteously ever afterwards. By committing such an act repeatedly, one may cleanse one's self by a trip to sacred places. One who is desirous of obtaining prosperity should do all that results in blessedness. They who live amidst fragrant odours themselves become fragrant in consequence. They, on the other hand, who live in the midst of foul stench themselves become foul. One devoted to the practice of ascetic penances is soon cleansed of all one's sins. By worshipping the (homa) fire for a year, one stained by diverse sins becomes purified. One guilty of foeticide is cleansed by worshipping the fire for three years. One guilty of foeticide becomes cleansed at even a hundred Yojanas from Mahasaras, or the tirthas called Pushkara, or Prabhasa, or Manasa on the north, if only one gets out for any of them. 1 A slayer of creatures is cleansed of his sins by saying from imminent peril as many creatures of that particular species as have been slain by him. Manu has said that by diving in water after thrice reciting the Aghamarshana mantras, one reaps the fruits of the final bath in a Horse-sacrifice. 2 Such an act very soon cleanses one of all one's sins, and one regains in consequence the esteem of the world. All creatures become obedient to such a person like helpless idiots (obedient to those that surround them). The gods and Asuras, in days of yore, approaching the celestial preceptor Vrihaspati, O king, humbly enquired of him, saying, 'Thou knowest, O great Rishi, the fruits of virtue, as also the fruits of those other acts that lead to hell in the next world. Does not that person succeed in liberating himself from both merit and sin with whom the two (weal and woe) are equal? Tell us, O great Rishi, what the fruits of righteousness are, and how does a righteous person dispels his sins.'
"Vrihaspati answered, 'If having committed sin through folly, one does meritorious acts understanding their nature, one succeeds, by such righteousness, in cleansing one's self from sin even as a piece of dirty cloth is washed clean by means of some saline substance. One should not boast after having committed sin. By having recourse to faith and by freeing one's self from malice, one succeeds in obtaining blessedness. That person who covers the
p. 335
faults, even when exposed, of good men, obtains blessedness even after committing faults. As the sun rising at morn dispels darkness, one dispels all ones sins by acting righteously.'
"Bhishma continued, 'Indrota, the son of Sunaka, having said these words unto king Janamejaya, assisted him, by his ministrations, in the performance of the horse-sacrifice. The king, cleansed of his sins and regaining blessedness, shone with splendour like a blazing fire, and that slayer of foes then entered his kingdom like Soma in his full form entering heaven.'"
Footnotes
333:1 The version of 5 is offered tentatively. That a person possessed of affluence should become charitable is not wonderful. An ascetic, again, is very unwilling to exercise his power. (Witness Agastya's unwillingness to create wealth for gratifying his spouse.) What is meant by these two persons not living at a distance from each other is that the same cause which makes an affluent person charitable operates to make an ascetic careful of the kind of wealth he has.333:2 That which is asamikshitam is samagram karpanyam.
333:3 Nilakantha explains that vala here means patience (strength to bear) and ojas (energy) means restraints of the senses.
334:1 Both the vernacular translators nave rendered the second line of verse 25 wrongly. They seem to think that a person by setting out for any of the sacred waters from a distance of a hundred yojanas becomes cleansed. If this meaning be accepted then no man who lives within a hundred yojanas of any of them has any chance of being cleansed. The sense, of course, is that such is the efficacy of these tirthas that a man becomes cleansed by approaching even to a spot within a hundred yojanas of their several sites.
334:2 These mantras form a part of the morning, noon and evening prayer of every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.
Book
12
Chapter 153
[y]
anarthānām adhiṣṭhānam ukto
lobhaḥ pitāmaha
ajñānam api vai tāta śrotum icchāmi tattvataḥ
2 [bh]
karoti pāpaṃ yo 'jñānān nātmano
vetti ca kṣamam
pradveṣṭi sādhuvṛttāṃś ca sa lokasyaiti vācyatām
3 ajñānān nirayaṃ yāti tathājñānena durgatim
ajñānāt kleśam āpnoti tathāpatsu nimajjati
4 [y]
ajñānasya pravṛttiṃ ca sthānaṃ vṛddhiṃ kṣayodayau
mūlaṃ yogaṃ gatiṃ kālaṃ kāraṇaṃ hetum eva ca
5 śrotum icchāmi tattvena yathāvad
iha pārthiva
ajñānaprabhavaṃ hīdaṃ yad duḥkham upalabhyate
6 [bh]
rāgo dveṣas tathā moho harṣaḥ śoko 'bhimānitā
kāmaḥ krodhaś ca darpaś
ca tandrīr ālasyam eva ca
7 icchā dveṣas tathā tāpaḥ paravṛddhy upatāpitā
ajñānam etan nirdiṣṭaṃ pāpānāṃ caiva yāḥ kriyāḥ
8 etayā yā pravṛttiś ca vṛddhyādīn yāṃś ca pṛcchasi
vistareṇa mahābāho śṛṇu tac ca viśāṃ pate
9 ubhāv etau samaphalau samadoṣau ca bhārata
ajñānaṃ cātilobhaś cāpy ekaṃ jānīhi pārthiva
10 lobhaprabhavam ajñānaṃ vṛddhaṃ bhūyaḥ pravardhate
sthāne sthānaṃ kṣaye kṣaiṇyam upaiti vividhāṃ gatim
11 mūlaṃ lobhasya
mahataḥ kālātma gatir eva ca
chinne 'cchinne tathā lobhe kāraṇaṃ kāla eva hi
12 tasyājñānāt tu lobho hi lobhād
ajñānam eva ca
sarve doṣās tathā lobhāt
tasmāl lobhaṃ vivarjayet
13 janako yuvanāśvaś ca vṛṣādarbhiḥ prasenajit
lobhakṣayād divaṃ prāptās tathaivānye janādhipāḥ
14 pratyakṣaṃ tu kuruśreṣṭha tyaja lobham ihātmanā
tyaktvā lobhaṃ sukhaṃ loke pretya cānucariṣyasi
SECTION CLIII
"Yudhishthira said, 'Hast thou, O grandsire, ever seen or heard of any mortal restored to life after having succumbed to death?'"Bhishma said, 'Listen, O king, to this story of the discourse between a vulture and a jackal as happened of old. Indeed, the occurrence took place in the forest of Naimisha. Once upon a time a Brahmana had, after great difficulties, obtained a son of large expansive eyes. The child died of infantile convulsions. Some (amongst his kinsmen), exceedingly agitated by grief and indulging in loud lamentations, took up the boy of tender years, that sole wealth of his family. Taking the deceased child they proceeded in the direction of the crematorium, Arrived there, they began to take the child from one another's breast and cry more bitterly in grief. Recollecting with heavy hearts the former speeches of their darling again and again, they were unable to return home casting the body on the bare ground. Summoned by their cries, a vulture came there and said these words: 'Go ye away and do not tarry, ye that have to cast off but one child. Kinsmen always go away leaving on this spot thousands of men and thousands of women brought here in course of time. Behold, the whole universe is subject to weal and woe. Union and disunion may be seen in turns. They that have come to the crematorium bringing with them the dead bodies of kinsmen, and they that sit by those bodies (from affection), themselves disappear from the world in consequence of their own acts when the allotted periods of their own lives run out. There is no need of your lingering in the crematorium, this horrible place, that is full of vultures and jackals and that abounds with skeletons and inspires every creature with dread. Whether friend or foe, no one ever comes back to life having once succumbed to the power of Time. Such, indeed, is the fate of all creatures, In this world of mortals, every one that is born is sure to die. Who shalt restore to life one that is dead and gone on the way ordained by the Destroyer? At this hour when men are about to close their daily toil, the Sun is retiring to the Asta hills. Go ye to your homes, casting off this affection for the child.' Hearing these words of the vulture, the grief of the kinsmen seemed to abate, and placing the child on the bare ground they prepared to go away. Assuring themselves of the
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fact that the child had died and despairing of seeing him again, they began to retrace their steps, indulging in loud lamentations. Assured beyond doubt, and despairing of restoring the dead to life, they cast off that offspring of their race, and prepared to turn back from that spot. At this time a jackal, black as a raven, issued out of his hole and addressed those departing kinsmen, saying, 'Surely, ye that are kinsmen of that deceased child have no affection. There the sun still shineth in the sky, ye fools! Indulge your feelings, without fear. Multifarious are the virtue of the hour. This one may come back to life! Spreading a few blades of Kusa grass on the ground and abandoning that dear child on the crematorium, why do ye go away with hearts of steel and casting off every affection for the darling? Surely, ye have no affection for that sweet-speeched child of tender years, whose words, as soon as they left his lips, used to gladden you greatly. Behold the affection that even birds and beasts bear towards their offspring. Theirs is no return for bringing up their young ones. Like the sacrifices of the Rishis (that are never undertaken from desire of fruit or rewards) the affection of quadrupeds of birds and insects, bears no reward in heaven. Though delighting in their children, they are never seen to derive any benefit from the latter either here or hereafter. 'Yet they cherish their young ones with affection. Their children, growing up, never cherish them in age. Yet are not they grieved when they do not behold their little ones? Where, indeed, is affection to be seen in human beings that they would own the influence of grief? 1 Where would you go leaving here this child who is the perpetuator of his race? Do you shed tears for him for some time, and do you look at him a little longer with affection? Objects so dear are, indeed, difficult to abandon. It is friends and not others that wait by the side of him that is weak, of him that is prosecuted in a court of law, of him that is borne towards the crematorium. Life-breaths are dear unto all, and all feel the influence of affection. Behold the affection that is cherished by even those that belong to the intermediate species! 2 How, indeed, can you go away, casting off this boy of eyes large as the petals of the lotus, and handsome as a newly-married youth washed clean and adorned with floral garlands?' Hearing these words of the jackal that had been indulging in such expressions of touching grief, the men turned back for the sake of the corpse.'
"The vulture said, 'Alas, ye men destitute of strength of mind, why do ye turn back at the bidding of a cruel and mean jackal of little intelligence? Why do you mourn for that compound of five elements deserted by their presiding deities, no longer tenanted (by the soul), motionless, and stiff as a piece of wood? Why do you not grieve for your own selves? Do you practise austere penances by which you will succeed in cleansing yourselves from sin? Everything may be had by means of penances. What will lamentations do?
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ill-luck is born with the body. 1 It is in consequence of that ill-luck that this boy has departed, plunging you into infinite grief. Wealth, kine, gold, precious gems, children, all have their root in penances. Penances again are the results of yoga (union of the soul with Godhead). Amongst creatures, the measure of weal or woe is dependent on the acts of a previous life. Indeed, every creature comes into the world taking with him his own measure of weal and woe. The son is not bound by the acts of the sire, or the sire by those of the son. Bound by their own acts, good and bad, all have to travel by this common road. Duly practise all the duties, and abstain from acts of unrighteousness. Reverentially wait, according to the directions of the scriptures, upon the gods and the Brahmanas. Cast off sorrow and cheerlessness, and abstain from parental affection. Leave the child on this exposed ground, and go ye away without delay. The actor alone enjoys the fruit of acts, good or bad, that he does. What concern have kinsmen with them? Casting off a (deceased) kinsman, however dear, kinsmen leave this spot. With eyes bathed in tears, they go away, ceasing to display affection for the dead. Wise or ignorant, rich or poor, every one succumbs to Time, endued with acts, good and bad. What will you do by mourning? Why do you grieve for one that is dead? Time is the lord of all, and in obedience to his very nature he casts an equal eye on all things. In pride of youth or in helpless infancy bearing the weight of years or lying in the mother's womb, every one is subject to be assailed by Death. Such indeed, is the course of the world.'
"The jackal said, 'Alas, the affection cherished by your weeping selves that are overwhelmed with grief for your deceased child has been lessened by that light-brained vulture. Even this must be the case, since in consequence of his well-applied words fraught with tranquillity and capable of producing conviction, there that one goes back to the town, casting off affection that is so difficult to abandon. Alas, I had supposed that great is the grief felt by men indulging in loud lamentations for the death of a child and for the corpse on a crematorium, like that of kine bereft of calves. Today, however, I understand what the measure of grief is of human beings on earth. Witnessing their great affection I had shed tears myself. (It seems however, that their affection is not strong)! One should always exert oneself. Thence does one succeed through destiny. Exertion and destiny, joining together, produce fruit. One should always exert oneself with hopefulness. How can happiness be had from despondency? Objects of desire may be won by resolution. Why then do you go back so heartlessly? Where do you go, abandoning in the wilderness this son of your own loins, this perpetuator of the race of his sires? Stay here till the sun sets and the evening twilight comes. You may then take away this boy with yourselves or stay with him.'
"The vulture said, 'I am, ye men, a full thousand years of age today, but I have never seen a dead creature, male or female or of ambiguous sex, revive after death. Some die in the womb; some die soon after birth; some die (in
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infancy) while crawling (on all fours); some die in youth; and some in old age. The fortunes of all creatures, including even beasts and birds, are unstable. The periods of life of all mobile and immobile creatures are fixed beforehand. Bereaved of spouses and dear ones and filled with sorrow for (the death of) children, men leave this spot every day with agonised hearts for returning home. Leaving on this spot both friends and foes numbering by thousands, kinsmen afflicted with grief go back to their homes. Cast off this lifeless body with no longer any animal heat in it and which is as stiff as a piece of wood! Why then do you not go away, leaving the body of this child which has become like a piece of wood and whose life has entered a new body? This affection (which ye are displaying) is unmeaning and this hugging of the child is fruitless. He does not see with his eyes or hear with his ears. Leaving him here, go ye away without delay. Thus addressed by me in words which are apparently cruel but which in reality are fraught with reason and have a direct bearing with the high religion of emancipation, go ye back to your respective homes.' Addressed thus by the vulture endued with wisdom and knowledge and capable of imparting intelligence and awakening the understanding, those men prepared themselves to turn their backs upon the crematorium. Grief, indeed, increaseth to twice its measure at sight of its object and at the remembrance of the acts of that object (in life). Having heard these words of the vulture, the men resolved to leave the spot. Just at that time the jackal, coming thither with quick steps, cast his eyes on the child lying in the sleep of death.'
"The jackal said, 'Why, indeed, do you leave, at the vulture's bidding, this child of golden complexion, adorned with ornaments, and capable of giving the obsequial cake to his ancestors? If you abandon him, your affection will not come to an end, nor these piteous lamentations. On the other hand, your grief will certainly be greater. It is heard that a Sudra named Samvuka having been slain and righteousness having been upheld by Rama of true prowess, a (dead) Brahmana child was restored to life. 1 Similarly, the son of the royal sage Sweta died (prematurely). But the monarch, devoted to virtue, succeeded in reviving his dead child. After the same manner, in your case also, some sage or deity may be willing to grant your desire and show compassion to you that are crying so piteously.' Thus addressed by the jackal, the men, afflicted with grief and full of affection for the child, retraced their steps, and placing the child's head on their laps one after another, began to indulge in copious lamentations. Summoned by their cries, the vulture, coming to that spot, spoke unto them as follows.'
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"The vulture said, 'Why are you bathing this child with your tears? Why are you pressing him in this fashion with the touch of your palms? At the command of the grim king of justice the child has been sent to that sleep which knows no waking. Those that are endued with the merit of penances, those that are possessed of wealth, those that have great intelligence, in fact, all succumb to death. Even this is the place intended for the dead. It is always to be seen that kinsmen casting off thousands of kinsmen young and old, pass their nights and days in grief, rolling on the bare ground. Cease this ardour in putting on the trappings of woe. That this child would come back to life is what passes belief. He will not get back his life at the bidding of the jackal. If a person once dies and takes leave of his body, his body never regains animation. Hundreds of jackals, by laying down their own lives, 1 will not succeed in reviving this child in hundreds of years. If, however, Rudra, or Kumara, or Brahman, or Vishnu, grant him a boon, then only may this child come back to life. Neither the shedding of tears, nor the drawing of long sighs, nor copious lamentations, will bring back this one to life. Myself, the jackal, you all, and all the kinsmen of this one, with all our merits and sins, are on the same road (that this one has taken). For this reason one possessed of wisdom should, from a distance, avoid behaviour that displeases others, harsh speeches, the infliction of injury on others, the enjoyment of other people's wives, and sin and falsehood. Carefully seek righteousness, truth, the good of others, justice, compassion for all creatures, sincerity, and honesty. They, incur sin who, while living, do not cast their eyes upon their mothers and fathers and kinsmen and friends. What will you do, by crying, for him after death, that sees not with his eyes and that stirs not in the least?' Thus addressed, the men, overwhelmed with sorrow and burning with grief on account of their affection for the child, departed for their homes, leaving the body (on the crematorium).
"The jackal said, 'Alas, terrible is the world of mortals! Here no creature can escape. Every creature's period of life, again, is short. Beloved friends are always departing. It abounds with vanities and falsehoods, with accusations and evil reports. Beholding again this incident that enhances pain and grief, I do not for a moment like this world of men. Alas, fie on you, ye men, that thus turn back, like foolish persons, at the vulture's bidding, though you are burning with grief on account of the death of this child. Ye cruel wights, how can you go away, casting off parental affection upon hearing the words of a sinful vulture of uncleansed soul? Happiness is followed by misery, and misery by happiness. In this world which is enveloped by both happiness and misery, none of these two exists uninterruptedly. Ye men of little understanding, whither would ye go, casting off on the bare ground this child of so much beauty, this son that is an ornament of your race. Verily, I cannot dispel the idea from my mind that this child endued with comeliness and youth and blazing with beauty is alive. It is not meet that he should die. 2 It seems that
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ye are sure to obtain happiness. Ye that are afflicted with grief on account of the death of this child will surely have good luck today. Anticipating the probability of inconvenience and pain (if you remain here for the night) and fixing your hearts on your own comfort, whither would you, like persons of little intelligence, go, leaving this darling?'
"Bhishma continued, 'Even thus, O king, the kinsmen of the deceased child, unable to decide upon what they should do, were, for accomplishment of his own purpose, induced by that sinful jackal who uttered agreeable falsehoods, that denizens of the crematorium who wandered every night in quest of food, to stay in that place.'
"The vulture said, 'Dreadful is this spot, this wilderness, that resounds with the screech of owls and teems with spirits and Yakshas and Rakshasas. Terrible and awful, its aspect is like that of a mass of blue clouds. Casting off the dead body, finish the funeral rites. Indeed, throwing away the body, accomplish those rites before the sun sets and before the points of the horizon become enveloped in gloom. The hawks are uttering their harsh cries. Jackals are howling fiercely. Lions are roaring. The sun is setting. The trees on the crematorium are assuming a dark hue in consequence of the blue smoke of the funeral pyres. The carnivorous denizens of this place, afflicted with hunger, are yelling in rage. All those creatures of horrible forms that live in this frightful place, all those carnivorous animals of grim features that haunt this desert, will soon assail you. This wilderness is certainly frightful. Danger will overtake you. Indeed, if you listen to these false and fruitless words of the jackal against your own good sense, verily, all of you are sure to be destroyed.'
"The jackal said, 'Stay where you are! There is no fear even in this desert as long as the sun shines. Till the god of day sets, do ye remain here hopefully, induced by parental affection. Without any fear, indulging in lamentations as ye please, continue to look at this child with eyes of affection. Frightful though this wilderness be, no danger will overtake you. In reality this wilderness presents an aspect of quiet and peace. It is here that the Pitris by thousands took leave of the world. Wait as long as the sun shines. What are this vulture's words to you? If with stupefied understandings ye accept the cruel and harsh speeches of the vulture, then your child will never come back to life!'
"Bhishma continued, 'The vulture then addressed those men, saying that the sun had set. The jackal said that it was not so. Both the vulture and the jackal felt the pangs of hunger and thus addressed the kinsmen of the dead child. Both of them had girded up their loins for accomplishing their respective purposes. Exhausted with hunger and thirst, they thus disputed, having recourse to the scriptures. Moved (alternately) by these words, sweet as nectar, of those two creatures, viz., the bird and the beast, both of whom were endued with the wisdom of knowledge, the kinsmen at one time wished to go away and at another to stay there. At last, moved by grief and cheerlessness, they waited there, indulging in bitter lamentations. They did not know that the boast and the bird, skilled in accomplishing their own purposes, had only stupefied them (by their addresses). While the bird and the beast, both possessed of wisdom.. were thus disputing and while the kinsmen of the deceased child
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sat listening to them, the great god Sankara, urged by his divine spouse (Uma), came there with eyes bathed in tears of compassion. Addressing the kinsmen of the deceased child, the god said, 'I am Sankara the giver of boons.' With hearts heavy with grief, those men prostrated themselves before the great deity and said unto him in reply, 'Bereft of this one who was our only child, all of us are at the point of death. It behoveth thee to grant us life by granting life to this our son.' Thus solicited, the illustrious deity, taking up a quantity of water in his hands granted unto that dead child life extending for a hundred years. Ever employed in the good of all creatures, the illustrious wielder of Pinaka granted a boon unto both the jackal and the vulture in consequence of which their hunger was appeased. Filled with delight and having achieved great prosperity, the men bowed unto the god. Crowned with success, they then, O king, left that spot in great joy. Through persistent hopefulness and firm resolution and the grace of the great god, the fruits of one's acts are obtained without delay. Behold, the combination of circumstances and the resolution of those kinsmen. While they were crying with agonised hearts, their tears were wiped and dried up. Behold, how within only a short time, through their steadiness of resolution, they obtained the grace of Sankara, and their afflictions dispelled, they were made happy. Indeed, through Sankara's grace, O chief of the Bharatas, those sorrowing kinsmen were filled with amazement and delight at the restoration of their child to life. Then, O king, casting off that grief of which their child had been the cause, those Brahmanas, filled with delight, quickly went back to their town taking the restored child with them. Behaviour like this has been laid down for all the four orders. By frequently listening to this auspicious story fraught with virtue, profit, and salvation, a man obtains happiness both here and hereafter.'"
Footnotes
336:1 In the first line of 26 the correct reading is Kutah not Kritah as adopted by the Burdwan translators.336:2 i.e., beasts and birds. The vernacular translators wrongly render it--'Behold the affection that is cherished by those that are good towards even the beasts and birds!'
337:1 The correct reading is Murtina (as in the Bombay text) and not Mrityuna. The Burdwan version adopts the incorrect reading.
338:1 The allusion is to the story of Rama having restored a dead Brahmana boy. During Rama's righteous reign there were no premature deaths in his kingdom. It happened, however, one day that a Brahmana father came to Rama's court and complained of the premature death of his son. Rama instantly began to enquire after the cause. Some sinful act in some corner of the kingdom, it was suspected, had caused the deed. Soon enough Rama discovered a Sudra of the name of Samvuka engaged in the heart of a deep forest in ascetic penances. The king instantly cut off the man's head inasmuch as a Sudra by birth had no right to do what that man was doing. As soon as righteousness was upheld, the deceased Brahmana boy revived. (Ramayana, Uttarakandam).
339:1 Literally, 'by giving up their own bodies'.
339:2 i.e., he is sure to come back to life.
Book
12
Chapter 154
1 [y]
svādhyāyakṛtayatnasya brāhmaṇasya pitāmaha
dharmakāmasya dharmātman kiṃ nu śreya ihocyate
2 bahudhā dharśane loke śreyo yad
iha manyase
asmiṁl loke pare caiva
tan me brūhi pitāmaha
3 mahān ayaṃ dharmapatho bahuśākhaś ca bhārata
kiṃ svid eveha dharmāṇām anuṣṭheyatamaṃ matam
4 dharmasya mahato rājan
bahuśākhasya tattvataḥ
yan mūlaṃ paramaṃ tāta tat sarvaṃ brūhy atandritaḥ
5 [bh]
hanta te kathayiṣyāmi yena
śreyaḥ prapatsyase
pītvāmṛtam iva prājño
jñānatṛpto bhaviṣyasi
6 dharmasya vidhayo naike te te
proktā maharṣibhiḥ
svaṃ svaṃ vijñānam āśritya damas teṣāṃ parāyaṇam
7 damaṃ niḥśreyasaṃ prāhur vṛddhā niścayadarśinaḥ
brāhmaṇasya viśeṣeṇa damo dharmaḥ sanātanaḥ
8 nādāntasya kriyā siddhir yathāvad
upalabhyate
damo dānaṃ tathā yajñān adhītaṃ cātivartate
9 damas tejo vardhayati pavitraṃ ca damaḥ param
vipāpmā tejasā yuktaḥ puruṣo vindate mahat
10 damena sadṛśaṃ dharmaṃ nānyaṃ lokeṣu śuśruma
damo hi paramo loke praśastaḥ sarvadharmiṇām
11 pretya cāpi manuṣyendra paramaṃ vindate sukham
damena hi samāyukto mahāntaṃ dharmam aśnute
12 sukhaṃ dāntaḥ prasvapiti sukhaṃ ca pratibudhyate
sukhaṃ paryeti lokāṃś ca manaś cāsya prasīdati
13 adāntaḥ puruṣaḥ kleśam abhīkṣṇaṃ pratipadyate
anarthāṃś ca bahūn anyān
prasṛjaty ātmadoṣajān
14 āśrameṣu caturṣv āhur damam evottamaṃ vratam
tasya liṅgāni vakṣyāmi yeṣāṃ samudayo damaḥ
15 kṣamā dhṛtir ahiṃsā ca samatā satyam ārjavam
indriyāvajayo dākṣyaṃ mārdavaṃ hrīr acāpalam
16 akārpaṇyam asaṃrambhaḥ saṃtoṣaḥ priyavāditā
avivitsānasūyā cāpy eṣāṃ samudayo damaḥ
17 guru pūjā ca kauravya dayā bhūteṣv apaiśunam
janavādo 'mṛṣā vādaḥ stutinindā vivarjanam
18 kāmaḥ krodhaś ca
lobhaś ca darpaḥ stambho vikatthanam
moha īrṣyāvamānaś cety etad
dānto na sevate
19 anindito hy akāmātmāthālpeccho
'thānasūyakaḥ
samudrakalpaḥ sa naro na kadā
cana pūryate
20 ahaṃ tvayi mama
tvaṃ ca mayi te teṣu cāpy aham
pūrvasaṃbandhisaṃyogān naitad dānto niṣevate
21 sarvā grāmyās tathāraṇyā yāś ca loke pravṛttayaḥ
nindāṃ caiva praśaṃsāṃ ca yo nāśrayati mucyate
22 maitro 'tha śīlasaṃpannaḥ susahāya paraś ca yaḥ
muktaś ca vividhaiḥ saṅgais tasya pretya mahat phalam
23 suvṛttaḥ śīlasaṃpannaḥ prasannātmātmavid budhaḥ
prāpyeha loke satkāraṃ sugatiṃ pratipadyate
24 karma yac chubham eveha sadbhir
ācaritaṃ ca yat
tad eva jñānayuktasya muner dharmo na hīyate
25 niṣkramya vanam āsthāya
jñānayukto jitendriyaḥ
kālākāṅkṣī carann evaṃ brahmabhūyāya kalpate
26 abhayaṃ yasya
bhūtebhyo bhūtānām abhayaṃ yataḥ
tasya dehād vimuktasya bhayaṃ nāsti kutaś cana
27 avācinoti karmāṇi na ca saṃpracinoti ha
samaḥ sarveṣu bhūteṣu maitrāyaṇa gatiś caret
28 śakunīnām ivākāśe jale vāri carasya
vā
yathāgatir na dṛśyeta tathā tasya na
saṃśayaḥ
29 gṛhān utsṛjya yo rājan mokṣam evābhipadyate
lokās tejomayās tasya kalpante śāśvatīḥ samāḥ
30 saṃnyasya sarvakarmāṇi saṃnyasya vidhivat tapaḥ
saṃnyasya vividhā vidyāḥ sarvaṃ saṃnyasya caiva ha
31 kāmeṣu cāpy anāvṛttaḥ prasannātmātmavic chuciḥ
prāpyeha loke satkāraṃ svargaṃ samabhipadyate
32 yac ca paitāmahaṃ sthānaṃ brahmarāśi samudbhavam
guhāyāṃ pihitaṃ nityaṃ tad damenābhipadyate
33 jñānārāmasya buddhasya
sarvabhūtāvirodhinaḥ
nāvṛtti bhayam astīha paraloke bhayaṃ kutaḥ
34 eka eva dame doṣo dvitīyo nopapadyate
yad enaṃ kṣamayā yuktam aśaktaṃ manyate janaḥ
35 etasya tu mahāprājña doṣasya sumahān guṇaḥ
kṣamāyāṃ vipulā lokāḥ sulabhā hi sahiṣṇunā
36 dāntasya kim araṇyena tathādāntasya bhārata
yatraiva hi vased dāntas tad araṇyaṃ sa āśramaḥ
37 [v]
etad bhīṣmasya vacanaṃ śrutvā rājā yudhiṣṭhiraḥ
amṛteneva saṃtṛptaḥ prahṛṣṭaḥ samapadyata
38 punaś ca paripapraccha bhīṣmaṃ dharmabhṛtāṃ varam
tapaḥ prati sa covāca tasmai sarvaṃ kurūdvaha
SECTION CLIV
"Yudhishthira said, "If a person, weak, worthless, and light-hearted, O grand sire, doth from folly provoke, by means of unbecoming and boastful speeches, a powerful foe always residing in his vicinity, competent to do good (when pleased) and chastise (when displeased), and always ready for action, how should the former, relying on his own strength, act when the latter advances against him in anger and from desire of exterminating him?'"Bhishma said, 'In this connection is cited, O chief of the Bharatas, the old story of the discourse between Salmali and Pavana. There was a lordly (Salmali) tree on one of the heights of Himavat. Having grown for many centuries, he had spread out his branches wide around. His trunk also was huge and his twigs and leaves were innumerable. Under his shade toil-worn elephants in rut, bathed in sweat, used to rest, and many animals of other
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species also. The girth of his trunk was four hundred cubits, and dense was the shade of his branches and leaves. Loaded with flowers and fruits, it was the abode of innumerable parrots, male and female. In travelling along their routes, caravans of merchants and traders, and ascetics, residing in the woods, used to rest under the shade of that delightful monarch of the forest. One day, the sage Narada, O bull of Bharata's race, seeing the wide-extending and innumerable branches of that tree and the circumference of his trunk, approached and addressed him, saying, 'O thou art delightful! O thou art charming! O foremost of trees, O Salmali, I am always delighted at thy sight! O charming tree, delightful birds of diverse kinds, and elephants and other animals, cheerfully live; on thy branches and under their shade. Thy branches, O wide-branched monarch of the forest, and thy trunk are gigantic. I never see any of them broken by the god of the wind. Is it, O child, the case that Pavana is pleased with thee and is thy friend so that he protects thee always in these woods? The illustrious Pavana possessed of great speed and force moveth from their sites the tallest and strongest trees, and even mountain summits. That sacred bearer of perfumes, blowing (when he wills) drieth up rivers and takes and seas, including the very nether region. Without doubt, Pavana protects thee through friendship. It is for this reason that, though possessed of innumerable branches, thou art still graced with leaves and flowers. O monarch of the forest, this thy verdure is delightful since these winged creatures, O child, filled with joy, sport on thy twigs and branches. During the season when thou puttest forth thy blossoms, the sweet notes of all these denizens of thy branches are heard separately when they indulge in their melodious songs. Then, again, O Salmali, these elephants that are the ornaments of their species, bathed in sweat and indulging in cries (of delight), approach thee and find happiness here. Similarly, diverse other species of animals inhabiting the woods, contribute to adorn thee. Indeed, O tree, thou lookest beautiful even like the mountains of Meru peopled by creatures of every kind. Resorted to also by Brahmanas crowned with ascetic success, by others engaged in penances, and by Yatis devoted to contemplation, 1 this thy region, I think, resembles heaven itself.'"
Book
12
Chapter 155
1 [bh]
sarvam etat tapo mūlaṃ kavayaḥ paricakṣate
na hy atapta tapā mūḍhaḥ kriyāphalam avāpyate
2 prajāpatir idaṃ sarvaṃ tapasaivāsṛjat prabhuḥ
tathaiva vedān ṛṣayas tapasā
pratipedire
3 tapaso hy ānupūrvyeṇa phalamūlānilāśanāḥ
trīṁl lokāṃs tapasā siddhāḥ paśyanti susamāhitāḥ
4 auṣadhāny
agadādīni tisro vidyāś ca saṃskṛtāḥ
tapasaiva hi sidhyanti tapo mūlaṃ hi sādhanam
5 yad durāpaṃ durāmnāyaṃ durādharṣaṃ durutsaham
sarvaṃ tat tapasā śakyaṃ tapo hi duratikramam
6 surāpo 'saṃmatādāyī bhrūṇahā gurutalpagaḥ
tapasaiva sutaptena naraḥ pāpād vimucyate
7 tapaso bahurūpasya tais tair
dvāraiḥ pravartataḥ
nivṛttyā vartamānasya
tapo nānaśanāt param
8 ahiṃsā satyavacanaṃ dānam indriyanigrahaḥ
etebhyo hi mahārāja tapo nānaśanāt param
9 na duṣkarataraṃ dānān nātimātaram āśramaḥ
traividyebhyaḥ paraṃ nāsti saṃnyāsaḥ paramaṃ tapaḥ
10 indriyāṇīha rakṣanti dhanadhānyābhiguptaye
tasmād arthe ca dharme ca tapo nānaśanāt param
11 ṛṣayaḥ pitaro devā manuṣyā mṛgasattamāḥ
yāni cānyāni bhūtāni sthāvarāṇi carāṇi ca
12 tapaḥ parāyaṇāḥ sarve sidhyanti tapasā ca te
ity evaṃ tapasā devā
mahattvaṃ cāpy avāpnuvan
13 imānīṣṭa vibhāgāni
phalāni tapasā sadā
tapasā śakyate prāptuṃ devatvam api
niścayāt
SECTION CLV
"Narada said, 'Without doubt, O Salmali, the terrible and irresistible god of the wind always protects thee from friendliness or amity. It seems, O Salmali,p. 343
that a close intimacy has come to subsist between thee and the Wind. It seems thou hast said unto him these words, viz., 'I am thine,' and it is for this reason that the Wind-god protects thee. I do not see the tree or mountain or mansion in this world that may not, I think, be broken by the Wind. Without doubt thou standest here with all thy branches and twigs and leaves, simply because, O Salmali, thou art protected by the Wind for some reason or reasons (unknown to us).'
"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor mate nor well-wisher. Indeed, he is neither my great Ordainer that he should protect me. My fierce energy and might, O Narada, are greater than the Wind's. In truth, the strength of the Wind comes up to about only an eighteenth part of mine. When the Wind comes in rage, tearing up trees and mountains and other things, I curb his strength by putting forth mine. Indeed, the Wind that breaks many things has himself been repeatedly broken by me. For this reason, O Celestial Rishi, I am not afraid of him even when he comes in wrath.'
"Narada said, 'O Salmali, thy protection seems to be thoroughly perverse. There is no doubt in this. There is no created thing which is equal to the Wind in strength. Even Indra, or Yama, or Vaisravana, the lord of the waters, is not equal to the god of the wind in might. What need, therefore, be said of thee that art only a tree? Whatever creature in this world, O Salmali, does whatever act, the illustrious Wind-god it is that is at all times the cause of that act, since it is he that is the giver of life. When that god exerts himself with propriety, he makes all living creatures live at their ease. When, however, he exerts improperly, calamities overtake the creatures of the world. What else can it be than weakness of understanding which induces thee to thus withhold thy worship from the god of wind, that foremost of creatures in the universe, that being deserving of worship? Thou art worthless and of a wicked understanding. Indeed, thou indulgest only in unmeaning brag. Thy intelligence being confounded by wrath and other evil passions, thou speakest only untruths, O Salmali! I am certainly angry with thee for thy indulging in such speeches. I shall myself report to the god of the wind all these derogatory words of thine. Chandanas, and Syandanas, and Salas, and Saralas and Devadarus and Vetavas and Dhanwanas and other trees of good souls that are far stronger than thou art, have never, O thou of wicked understanding, uttered such invectives against the Wind. All of them know the might of the Wind as also the might that is possessed by each of them. For these reasons those foremost of trees bow down their heads in respect to that deity. Thou, however, through folly, knowest not the infinite might of the Wind. I shall, therefore, repair to the presence of that god (for apprising him of thy contempt for him).'"
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