Sa
translated by
Sreemaan Brahmasri Kisari Mohan Ganguli
Book
12
1 [vaiṣampāyana]
p. 48
however, of such desire would be better for him. 1 There are many faults attached to wealth and consequently to those religious acts that are performed with wealth. We have seen it with our own eyes. It behoveth thee also to see this. He that desires wealth finds it very difficult to abandon that which should by every means be abandoned. Good deeds are very rare in those that amass riches. It is said that wealth can never be acquired without injuring others, and that, when earned, it brings numerous troubles. A person of narrow heart, setting at naught the fear of repentance, commits acts of aggression towards others, tempted by even a little wealth, unconscious all the while of the sin of Brahmanicide that he incurs by his acts. Obtaining wealth which is so difficult of acquisition, one burns with grief if one has to give a portion of it to one's servants,--with grief, that is, which is equal to what one would feet if one is actually robbed by depredators. If, on the other hand, one does not part with one's wealth, obloquy becomes one's share. One, however, that has no wealth, never becomes the subject of censure. Withdrawn from all attachments, such a person can become happy in all respects by supporting life upon what little he may obtain as alms. No one, however, can be happy by the acquisition of wealth. In this connection certain verses relating to sacrifices are recited by persons conversant with ancient scriptures. Wealth was created by the Creator for the sake of sacrifices, and man was created by him for protecting that wealth and performing sacrifices. For this, all wealth should be applied to sacrifices. It is not proper that it should be spent for the gratification of desire of enjoyment. The Creator then confers wealth upon mortals for the sake of sacrifices. Know this, O son of Kunti, thou that art the foremost of all wealthy persons! It is for this that the wise think that wealth, without doubt, is nobody's on earth. One should perform sacrifices with it and give it away with a trustful heart. One should spend (in gift) what one has acquired, and not waste or spend it in gratifying one's desire of enjoyment. What use is there in amassing wealth when such proper objects exist in which to spend it? Those persons of little understanding that give away (wealth) unto men that have swerved from the duties of their order, have to subsist hereafter for a hundred years on ordure and dirt. That men give unto the undeserving and refrain from giving unto the deserving is due to inability to discriminate between the deserving and the undeserving. For this reason the practice of even the virtue of charity is difficult. These are the two faults connected with wealth even when acquired, viz., gift to an undeserving person and abstaining from giving unto him that is deserving.'"
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1 [yudhisṭhira]
p. 50
himself. I am like one guilty of infanticide. Sinful as I am, I have not since then, been able to look Arjuna or the lotus-eyed Krishna in the face. I grieve also few Draupadi who is bereft of her five sons like the Earth bereft of her five mountains. I am a great offender, a great sinner, and a destroyer of the earth! Without rising from this seat that I now occupy, I will weaken my body (by starvation) and meet with death. Know me who am the slayer of my preceptor as one that has sat down here in the observance of the Praya vow. An exterminator of my race, I must do so in order that I may not he reborn in any of other orders of beings! 1 I shall forgo all food and drink, and without moving from this place, O great ascetic, shall dry up my life-breaths that are so dear. I pray you with humility, grant me permission in this and go whithersoever you please. Let every one grant me permission. I shall cast off this body of mine.'
Vaisampayana continued, "Restraining Pritha's son who, stupefied by sorrow on account of his kinsmen, uttered such words, Vyasa, that best of ascetics, spoke as follows, first telling him, 'This can not be!'
"Vyasa said, 'It behoveth thee not, O monarch, to indulge in such poignant grief. I shall repeat what I have once said. All this is Destiny, O puissant one! Without doubt, all creatures that are born display at first a union (of diverse materials and forces). Dissolution. however, overtakes them at the end. Like bubbles in the water they rise and disappear. All things massed together are sure to crumble away and all things that rise must fall down. Union ends in dissolution and life ends in death. Idleness, though temporarily agreeable, ends in misery, and labour with skill, though temporarily painful, ends in happiness. Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and skill but not in idleness. Friends are not competent to bestow happiness, nor foes competent to inflict misery. Similarly wisdom does not bring wealth nor does wealth bring happiness. Since, O son of Kunti, thou hast been created by the Maker to engage thyself in Work. Success springs from Work. Thou art not fit, O king, to avoid Work.'"
Book
12
1
[vaiṣampāyana]
Vyasa said, 'In this connection is cited the old story, O tiger among men, that is known by the name of Asma's discourse. Listen to it, O Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow and grief, questioned a wise Brahmana of the name of Asma for the resolution of his doubts.'
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"Janaka said, 'How should a man desirous of his own good behave upon occasions of the accession and the destruction of both kinsmen and wealth?'
"Asma said, 'Immediately after the formation of a man's body, joys and griefs attach themselves to it. Although there is a possibility of either of the two overtaking the person, yet whichever actually overtakes him quickly robs him of his reason like the wind driving away gathering clouds. (In times of prosperity) one thinks in this strain, viz., 'I am of high birth! I can do whatever I like!--I am not an ordinary man!' His mind becomes soaked with such triple vanity. Addicted to all earthly enjoyments, he begins to waste the wealth hoarded by his ancestors. Impoverished in course of time, he regards the appropriation of what belongs to others as even laudable. Like a hunter piercing a deer with his shafts, the king then punishes that wicked wight that robber of other people's possessions, that transgressor of law and rule. Without attaining to a hundred years (the usual period of human life), such men scarcely live beyond twenty or thirty years. Carefully observing the behaviour of all creatures, a king should, by the exercise of his intelligence, apply remedies for alleviating the great sorrows of his subjects. The causes of all mental sorrow are two, viz., delusion of the mind and the accession of distress. No third cause exists. All these diverse kinds of woe as also those arising from attachment to earthly enjoyments, that overtake man, are even such. 1 Decrepitude and Death, like a pair of wolves, devour all creatures, strong or weak, short or tall. No man can escape decrepitude and death, not even the subjugator of the whole earth girt by the sea. Be it happiness or be it sorrow that comes upon creatures., it should be enjoyed or borne without elation or depression. There is no method of escape from them. The evils of life, O king, overtake one in early or middle or old age. They can never he avoided, while those (sources of bliss) that are coveted never come. 2 The absence, of what is agreeable, the presence of what is disagreeable, good and evil, bliss and woe, follow Destiny. Similarly, the birth of creatures and their death, and the accessions of gain and loss, are all pre-ordained. Even as scent, colour, taste, and touch spring naturally, happiness and misery arise from what has been pre-ordained. Seats and beds and vehicles, prosperity and drink and food, ever approach leaving creatures according to Time's course. 3 Physicians even get ill. The strong become weak. They that are in the enjoyment of prosperity lose all and become indigent. The course of Time is very wonderful. High birth, health, beauty, prosperity, and objects of enjoyment, are all won through Destiny. The indigent, although they may not desire it, have many children. The affluent again are seen to be childless. Wonderful is the course of Destiny. The evils caused by disease, fire, water, weapons, hunger, poison, fever, and death, and falls from high places, overtake a man according to the Destiny under which he is born. It is seen in this world that somebody without sinning, suffers diverse ills, while another, having
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sinned, is not borne down by the weight of calamity. It is seen that somebody in the enjoyment of wealth perishes in youth; while some one that is poor drags on his existence, borne down by decrepitude, for a hundred years. One borne in an ignoble race may have a very long life, while one sprung from a noble line perishes soon like an insect. In this world, it is very common that persons in affluent circumstances have no appetite, while they that are indigent can digest chips of wood. Impelled by destiny, whatever sins the man of wicked soul, discontented with his condition, commits, saying, 'I am the doer,' he regards to be all for his good. Hunting, dice, women, wine, brawls, these are censured by the wise. Many persons, however, possessed of even extensive knowledge of the scriptures are seen to be addicted to them. Objects, whether coveted or otherwise, come upon creatures in consequence of Time's course. No other cause can be traced. Air, space, fire, moon, sun, day, night, the luminous bodies (in the firmament), rivers, and mountains,--who makes them and who supports them? Cold, and heat, and rain, come one after another in consequence of Time's course. It is even so, O bull among men, with the happiness and the misery of mankind. Neither medicines, nor incantations, can rescue the man assailed by decrepitude or overtaken by death. As two logs of wood floating on the great ocean, come together and are again (when the time comes) separated, even so creatures come together and are again (when the time comes) separated. Time acts equally towards those men that (are in affluent circumstances and that) enjoy the pleasures of song and dance in the company of women and those helpless men that live upon the food that others supply. In this world a thousand kinds of relationship are contracted, such as mother and father and son and wife. In reality, however, whose are they and whose are we? No one can become anyone's own, nor can anyone become anybody else's own. Our union herewith wives and kinsfolk and well-wishers is like that of travellers at a road-side inn. Where am I? Where shall go? Who am I? How come I here! What for and whom I grieve? Reflecting on these questions one obtains tranquillity. Life and its environments are constantly revolving like a wheel, and the companionship of those that are dear is transitory. The union with brother, mother, father, and friend is like that of travellers in an inn. Men of knowledge behold, as if with corporeal eyes, the next world that is unseen. Without disregarding the scriptures, one desirous of knowledge should have faith. One possessed of knowledge should perform the rites laid down in respect of the Pitris and the gods, practise all religious duties, perform sacrifices, judiciously pursue virtue, profit, and pleasure. Alas, no one understands that the world is sinking on the ocean of Time that is so very deep and that is infested with those huge crocodiles called decrepitude and death. Many physicians may be seen afflicted with all the members of their families, although they have carefully studied the science of Medicine. 1 Taking bitters and diverse kinds of oily drugs, these succeed not in escaping death, like ocean in transcending its continents. Men well-versed in chemistry, notwithstanding chemical compounds applied
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judiciously, are seen to be broken down by decrepitude like trees broken down by elephants. Similarly, persons possessed of ascetic merit, devoted to study of the Vedas, practising charity, and frequently performing sacrifices, succeed not in escaping decrepitude and death. As regards all creatures that have taken birth, neither years, nor months, nor fortnights, nor days, nor nights, that have once passed, do ever return. Man, whose existence is so transitory, is forced, in course of Time, whether he will or not, to come upon this inevitable and broad path that has to be trodden by every creature. 1 Whether the body springs from the creature or the creature springs from the body, one's union however, with wives and other friends is like that of travellers in an inn. 2 one cannot obtain a lasting companionship with anyone. One cannot obtain such companionship with one's own body. How then it can be had with anyone else? Where, O king, is thy sire today and where thy grandsire? Thou beholdst them not today and they do not behold thee. O sinless one! No person can see either heaven or hell. The scriptures, however, are the eyes of the virtuous. O king, frame thy conduct according to the scriptures. What pure heart, one should practise first the vow of Brahmacharya and then beget children and then perform sacrifices, for paying off the debt one owes to the Pitris, the gods, and men. Performing sacrifices and engaged in procreating (children), after having first observed the vow of Brahmacharya, one who bath wisdom for his eyes, casting off all anxiety of heart, should pay court to heaven, this world, and his own soul. 3 That king bent upon the practice of virtue who strives judiciously for acquiring Heaven and Earth and who takes of earthly goods just what is ordained (as the king's share) in the scriptures, wins a reputation that spread over all the worlds and among all creatures, mobile and immobile. The ruler of the Videhas, of clear understanding, having heard these words full of reason, become freed from grief, and taking Asma's leave proceeded towards his abode, O thou of unfading glory, cast off thy grief and rise up. Thou art equal to Sakra himself. Suffer thy soul to be gladdened. The earth has been won by thee in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do not disregard my words.'"
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12
1
[vaiṣampāyana]
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of Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna and spoke as follows:
"Arjuna said, 'This scorcher of foes, viz., Dharma's son, is burning with grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava I Once more, O Janardana, all of us have fallen into great danger. It behoveth thee! O mighty-armed one, to dispel his grief.'"
Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the lotus-eyed Govinda of unfading glory turned his face towards the king. Kesava could not by any means be disregarded by Yudhishthira. From the earliest years Govinda was dearer to Yudhishthira than Arjuna himself. Taking up the king's hand adorned with sandal-paste and looking like a column of marble, the mighty-armed Saurin began to speak, gladdening (the hearts of all who listened to him). His face, adorned with teeth and eyes that were very beautiful, shone brightly like a full-blown lotus at sunrise.
"Vasudeva said, "Do not, O tiger among men, indulge in such grief that emaciates thy body. They who have been slain in this battle will on no account be got back. Those Kshatriyas, O king, that have fallen in this great battle, are even, like objects that one acquires in one's dreams and that vanish when one awakes. All of them were heroes and ornaments of battle. They were vanquished while rushing with faces towards their foes. No one amongst them was slain with wounds on the back or while flying away. All of them, having contended with heroes in great battle and having cast off their life-breaths then, have, sanctified by weapons, proceeded to heaven. It behoveth thee not to grieve for them. Devoted to the duties of Kshatriyas, possessed of courage, perfectly conversant with the Vedas and their branches, all of them have attained to that blissful end which is obtainable by heroes. It behoveth thee not to grieve for them after hearing of those high-souled lords of the earth, of ancient days, that departed from this world. In this connection is cited the old discourse of Narada before Srinjaya when the latter was deeply afflicted with grief on account of the death of his son. (Narada said),--Subject to happiness and misery, myself, thyself and all creatures, O Srinjaya, shall have to die. What cause then is there for sorrow. Listen to me as I recite the great blessedness of (some) ancient king. Hear me with concentrated attention. Thou shalt then, O king, cast off thy grief. Listening to the story of those high-souled lords of the earth, abate thy sorrow. O, hear me as I recite their stories to thee in detail. By listening to the charming and delightful history of those kings of ancient times, malignant stars may be propitiated and the period of one's life be increased. We hear, O Srinjaya, that there was a king of the name of Marutta who was the son of Avikshit. Even he fell a prey to death. The gods with Indra and Varuna and Vrihaspati at their head came to sacrifice, called Viswasrij, performed by that high-souled monarch. 1 Challenging Sakra, the chief of the gods, that king vanquished him in battle. The learned Vrihaspati, from desire of doing good unto Indra, had refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the younger brother
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of Vrihaspati, acceded to the king's request. During the rule of that king, O best of monarchs, the earth yielded crops without being tilled and was adorned with diverse kinds of ornaments. In the sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted as distributors (of food and presents) and the high-souled Sadhyas were also present. In that sacrifice of Marutta, the Maruts drank Soma. The sacrificial presents the king made surpassed (in value) those ever made by the gods, the Gandharvas, and men. When even that king, O Srinjaya, who transcended thee in religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son. There was another king of the name of Suhotra the son of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During his rule, Maghavat showered gold for one whole year upon his kingdom. Obtaining that king for her lord, the earth became in reality (and not in name only as before) Vasumati. 1 The rivers, during the sway of that king, bore golden tortoises, crabs, alligators, sharks, and porpoises, for the adorable Indra, O king, had showered these upon them. Beholding those golden fishes and sharks and tortoises in hundreds and thousands, Atithi's son became filled with wonder. Collecting that vast wealth of gold that covered the earth, Suhotra performed a sacrifice at Kurujangala and gave it away unto the Brahmanas, When that king, O Srinjaya, who transcended thee in the four attributes of religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son (that is dead). Thy son never performed a sacrifice and never made gifts. Knowing this, pacify thy mind and do not give away to grief. 2 We hear also, O Srinjaya, that Vrihadratha the king of the Angas, fell a prey to death. He gave away I hundred thousand steeds. A hundred thousand maidens also, adorned with golden ornaments, he gave away as presents in a sacrifice he performed. A hundred thousand elephants also of the best breed, he gave away as presents in another sacrifice performed by him. A hundred millions also of bulls, adorned with golden chains, with thousands of kine accompanying them, he gave away as sacrificial presents. While the king of Anga performed his sacrifice by the hill called Vishnupada, Indra became intoxicated with the Soma he drank, and the Brahmanas with the presents they received. In the sacrifices, O monarch, numbering by hundreds, that this king performed of old, the presents he made far surpassed those ever made by the gods, the Gandharvas, and men. No other man was born, or will ever be born, that gave or will give away so much wealth as was given away by the king of the Angas in the seven sacrifices he performed, each of which was characterised by the consecration of the Soma. 3 When, O Srinjaya, this Vrihadratha even, who was thy superior in the four attributes and who was
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purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the son of Usinara, fell a prey to death. That king swayed the whole earth as one sways the leathern shield in his hand. Riding on a single car that proved victorious in every battle, king Sivi caused the whole earth to resound with the rattle of his wheels and subjugated all monarchs. 1 Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he had, both domestic and wild. The Creator himself thought that no one amongst the kings of the past or the future had or would have the ability to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost of kings, that hero who was possessed of prowess equal to that of Indra himself, bore. Do not, therefore, grieve or thy son who never performed any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta and Sakuntala, who had a vast and well-filled treasury, fell a prey to death. Devoting three hundred horses unto the gods on the banks of the Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks of Ganga, that king of great energy, in days of old, performed (in this order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one amongst the kings of the earth can imitate the great deeds of Bharata, even as no man can, by the might of his arms, soar into the welkin. Erecting numerous sacrificial altars, he gave away innumerable horses and untold wealth unto the sage Kanwa. 2 When even he, O Srinjaya, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to death. He always cherished his subjects as if they were the sons of his own loins. In his dominions there were no widows and none that was helpless. Indeed, Rama in governing his kingdom always acted like his father Dasaratha. The clouds, yielding showers season ably, caused the crops to grow abundantly. During the period of his rule, food was always abundant in his kingdom. No death occurred by drowning or by fire. As long as Rama governed it, there was no fear in his kingdom of any disease. Every man lived for a thousand years, and every man was blessed with a thousand children. During the period of Rama's sway, all men were whole and all men attained the fruition of their wishes. The very women did not quarrel with one another, what need then be said of the men? During his rule his subjects were always devoted to virtue. Contented, crowned with fruition in respect of all the objects of their desire, fearless, free, and wedded to the vow of truth, were all the people when Rama governed the kingdom. The trees always bore flowers and fruit and were subject to no accidents. Every cow yielded milk filling a drona to the brim. Having dwelt, in the observance of severe penances,
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for four and ten years in the woods, Rama performed ten Horse-sacrifices of great splendour 1 and to them the freest access was given to all. Possessed of youth, of a dark complexion, with red eyes, he looked like the leader of an elephantine herd. With aims stretching down to his knees and of handsome face, his shoulders were like those of a lion and the might of his arms great. Ascending upon the throne of Ayodhya, he ruled for ten thousand and ten hundred years. When, he O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Bhagiratha also died. In one of the sacrifices of that king, intoxicated with the Soma he had drunk, Indra, the adorable chastiser of Paka and the chief of the gods, vanquished, by putting forth the might of his arms, many thousands of Asuras. King Bhagiratha, in one of the sacrifices he performed, gave away a million of maidens adorned with ornaments of gold. Each of those maidens sat upon a car and unto each car were attached four steeds. With each car were a hundred elephants, all of the foremost breed and decked with chains of gold. Behind each elephant were a thousand steeds, and behind each steed a thousand kine, and behind each cow a thousand goats and sheep. (The river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of this king dwelling near (her stream), and from this incident she came to be called Urvasi. 2 The triple-coursed Ganga had agreed to be the daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in the performance of sacrifices with presents in profusion unto the Brahmanas. 3 When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son. We hear, O Srinjaya, that the high-souled Dilipa also fell a prey to death. The Brahmanas love to recite his innumerable deeds. In one of his great sacrifices that king, with heart fully assenting, gave away the entire earth, abounding with wealth, unto the Brahmanas. In each sacrifice performed by him, the chief priest received as sacrificial fee a thousand elephants made of gold. In one of his sacrifices, the stake (set up for slaughtering the victims) was made of gold and looked exceedingly beautiful. Discharging the duties assigned to them, the gods having Sakra for their chief, used to seek the protection of that king. Upon that golden stake possessed of great effulgence and decked with a ring, six thousand Gods and Gandharvas danced in joy, and Viswavasu himself, in their midst played on his Vina the seven notes according to the rules that regulate their combinations. Such was the character of Viswavasu's music that every creature
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[paragraph continues] (whatever he might be) thought that the great Gandharva was playing to him alone. No other monarch could imitate this achievement of king Dilipa. The elephants of that king, intoxicated and adorned with housings of gold, used to lie down on the roads. 1 Those men proceeded to heaven that succeeded in obtaining a sight even of the high-souled king Dilipa who was ever truthful in speech and whose bow could bear a hundred foes equal in energy to a hundred Anantas. 2 These three sounds never ceased in Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows, and cries of Let it be given. When he, O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Yuvanaswa's son Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The deities named Maruts extracted that child from his sire's stomach through one of its sides. Sprung from a quantity of clarified butter that had been sanctified by mantras (and that had by mistake been quaffed by his sire instead of his sire's spouse) Mandhatri was born in the stomach of the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri conquered the three worlds. Beholding that child of celestial beauty lying on the lap of his sire, the God asked one another, 'From whom shall this child obtain suck?' Then Indra approached him, saying, 'He shall obtain stick even from me!' From this circumstance, the chief of the deities came to call the child by the name of Mandhatri. 3 From the nourishment of that high-souled child of Yuvanaswa, the finger of Indra, placed in his mouth, began to yield a jet of milk. Sucking Indra's finger, he grew up into a stout youth in a hundred days, In twelve days he looked like one of twelve years. The whole earth in one day came under the sway of that high-souled and virtuous and brave king who resembled Indra himself for prowess in battle. He vanquished king Angada, Marutta, Asita, Gaya, and Vrihadratha the king of the Angas. 4 When Yuvanaswa's son fought in battle with Angada, the Gods thought that the firmament was breaking with the twang of his how. The whole earth from where the Sun rises to where he sets is said to be the field of Mandhatri. Having performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in length and one in breadth. Those that remained after gratifying the Brahmanas were divided amongst themselves by the other classes. When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son of Nahusha, also fell a prey to death. Having subjugated
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the whole world with its seas, he journeyed through it, decking it with successive sacrificial altars the intervals between which were measured by throws of a heavy piece of wood. Indeed, he reached the very shores of the sea as he proceeded performing great sacrifices (on those altars along his way). 1 Having performed a thousand sacrifices and a hundred Vajapeyas, he gratified the foremost of Brahmanas with three mountains of gold. Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's son, Yayati, divided the whole earth (among his children). At last discarding his other sons headed by Yadu and Drahyu, he installed (his youngest son) Puru on his throne and then entered the woods accompanied by his wife, When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Amvarisha also, the son of Nabhaga, fell a prey to death. That protector (of the world) and foremost of kings was regarded by his subjects as the embodiment of virtue. That monarch, in one of his sacrifices, assigned to the Brahmanas, for waiting upon them, a million of kings who had themselves performed thousands of sacrifices each. Men of piety praised Amvarisha, the son of Nabhaga, saying that such feats had never been achieved before nor would their like be achieved in the future. 2 Those hundreds upon hundreds and thousands upon thousands of kings (that had at the command of Amvarisha waited at his sacrifices upon the Brahmanas that came there) became (through Amvarisha's merits) crowned with the fruits of the Horse-sacrifice, and followed their lord by the Southern-path (to regions or brightness and bliss). When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena, felt a prey to death. That high-souled king had a hundred thousand wives, and million of sorts. All of them used to wear golden armour and all of them were excellent bowmen. Each of those princes married a hundred princesses, and each princess brought a hundred elephants. With each of those elephants were a hundred cars. With each car were a hundred steeds, all of good breed and all decked with trappings of gold. With each steed were a hundred kine, and with each cow were a hundred sheep and goats. This countless wealth, O monarch, Sasavindu gave away, in a Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey to death. For a hundred years, that king subsisted upon the remains of sacrificial food. (Pleased with such devotion) Agni desired to give him boons. The boons solicited by Gaya were, 'Let
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my wealth be inexhaustible even if I give ceaselessly. Let my regard for virtue exist for ever. Let my heart ever take pleasure in Truth, through thy grace, O cater of sacrificial libations.' It hath been heard by us that king Gaya obtained all those wishes from Agni. On days of the new moon, on those of the full moon, and on every fourth month, for a thousand years, Gaya repeatedly performed the Horse-sacrifice. Rising (at the completion of every sacrifice) he gave away a hundred thousand kine and hundreds of mules (unto the Brahmanas) during this period. That bull among men gratified the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha, and the women with the accomplishment of all their wishes. In his great Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a hundred cubits in length and fifty in breadth, and gave it away as the sacrificial fee. That foremost of men, viz., Gaya, the son of Amurtarayas, gave away as many kine as there are sand grains, O king, in the river Ganga. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Sankriti's son Rantideva also fell a prey to death. Having undergone the austerest of penances and adored him with great reverence, he obtained these boons from Sakra, having solicited them, saying 'Let us have abundant food and numerous guests. Let not my faith sustain any diminution, and let us not have to ask anything of any person.' The animals, both domestic and wild, slaughtered in his sacrifice, used to come to him, viz., the high-souled Rantideva of rigid vows and great fame, of their own accord. The secretions that flowed from the skins of the animals (slaughtered in his sacrifices), produced a mighty and celebrated river which to this day is known by the name of Charmanwati. King Rantideva used to make gifts unto the Brahmanas in an extensive enclosure. When the king said, 'Unto thee I give a hundred nishkas! Unto thee I give a hundred,' the Brahmanas (without accepting what was offered) made a noise (expressive of refusal). When, however, the king would say, 'I give a thousand nishkas,' the gifts were all accepted. All the vessels and plates, in Rantideva's palace, for holding food and other articles, all the jugs and pots, the pans and plates and cups, were of gold. On those nights during which the guests used to live in Rantideva's abode, twenty thousand and one hundred kine had to be slaughtered. Yet even on such occasions, the cooks, decked in ear-rings, used to proclaim (amongst those that sat down to supper): 'There is abundant soup, take as much as ye wish; but of flesh we have not as much today as on former occasions.' When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Sagara also fell a prey to death. He was of Ikshvaku's race, a tiger among men, and of superhuman prowess. Sixty thousand sons used to walk behind him, like myriads upon myriads of stars waiting upon the Moon in the cloudless firmament of autumn. His sway extended over the whole of this earth. 1 He gratified the gods by performing
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a thousand Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions with columns of gold and (other parts) made entirely of that precious metal, containing costly beds and bevies of beautiful ladies with eyes resembling petals of the lotus, and diverse other kinds of valuable objects. At his command, the Brahmanas divided those gifts among themselves. Through anger that king caused the earth to be excavated whereupon she came to have the ocean on her bosom, and for this, the ocean has come to be called Sagara after his name. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a prey to death. The great Rishis, assembling together in the great forest, installed him in the sovereignty of the earth. And because it was thought that he would advance all mankind, he was, for that reason, called Prithu (the advancer). And because also he protected people from injuries (Kshata), he was, for that reason, called a Kshatriya (protector from injuries). Beholding Prithu the son of Vena, all the creatures of the earth exclaimed, 'We have been lovingly attached to him.' From this circumstance of the loving attachment (to him of all creatures), he came to be called a Raja (one that can inspire attachment). The earth, during his sway, yielded crops without being tilled, every leaf that the trees had bore honey; and every cow yielded a jugful of milk. All men were hale and all their wishes used to be crowned with fruition. They had no fear of any kind. They used to live, as they pleased, in fields or in (sheltered) houses. When Prithu desired to go over the sea, the waters became solidified. The rivers also never swelled up when he had to cross them but remained perfectly calm. The standard on his car moved freely everywhere (without being obstructed by any impediment). King Prithu, in one of his grand Horse-sacrifices, gave away unto the Brahman as one and twenty mountains of gold, each measuring three nalwas. 1 When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It seems, O king, that thou hearest not these words of mine. If thou hast not heard them, then this discourse of mine has been a fruitless rhapsody, like medicine or diet, to a person on the point of death.'
"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of excellent import and perfumed like a garland of flowers,--this discourse upon the conduct of high-souled royal sages of meritorious deeds and great fame, that can certainly dispel grief. Thy discourse, O great sage, has not been a fruitless rhapsody. I have been freed from grief at thy very sight. Like one never satiated with drinking nectar, I am not satiated with thy words. O thou of true sight, if thou, O lord, be inclined to show thy grace towards this person burning on account of the death of his son, then that son, through that grace of thine, is sure to be revived and to mingle once more with me (in this life).
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"Narada said, 'I will give back to thee that son of thine, named Suvarnashthivin, whom Parvata gave thee and who has been bereft of life. Of the splendour of gold, that child shall have a thousand years.'"
55:1 Vasumati means possessed of wealth (from Vasu and the syllable mat).
55:2 The Bengal reading chainam in the first line of 31 is better than the Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.
55:3 These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each of these required the consecration of the Soma.
56:1 The expression used is "He caused one umbrella only to be set up." The custom is well-known that none but kings could cause umbrellas to be held over their heads.
56:2 Kanwa had brought up in his retreat Bharata's mother Sakuntala who had been deserted, immediately after her birth, by her mother, Menaka, Bharata himself was born in Kanwa's retreat.
57:1 Jaruthyan is explained by Nilakantha as Stutyan. It may also mean Triguna-dakshinan.
57:2 The legend about the bringing down of Ganga is very beautiful. Ganga is nothing else than the melted form of Vishnu. For a time she dwelt in the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having perished through Kapila's curse, Bhagiratha resolved to rescue their spirits by calling down Ganga from heaven and causing her sacred waters to roll over the spot where their ashes lay. He succeeded in carrying out his resolution after conquering many difficulties. Urvasi literally means one who sits on the lap.
57:3 Triple-coursed, because Ganga is supposed to have one stream in heaven, one on the earth, and a third in the nether regions.
58:1 The sense, I think, is that such was the profusion of Dilipa's wealth that no care was taken for keeping gold-decked elephants within guarded enclosures.
58:2 Satadhanwan is explained by Nilakantha as one whose bow is capable of bearing a hundred Anantas.
58:3 Literally, "Me he shall suck."
58:4 The Burdwan translators take Asita and Gaya as one person called Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two different persons. Of course, both are wrong.
59:1 Samyapat is explained as hurling a heavy piece of wood. What it meant here is that Yayati, having erected an altar, took up and hurled a piece of wood forward, and upon the place where it fell, erected another altar. In this way he proceeded till he reached the very sea shore.
59:2 Dakshinah is explained by Nilakantha as men possessed of Dakshya. It may mean liberal-minded men.
60:1 Literally, 'there was but one umbrella opened on the earth in his time.'
61:1 The word in the original is nala. Nilakantha supposes that it has been so used for the sake or rhythm, the correct form being nalwa, meaning a distance of four hundred cubits.
Book
12
1 [yudhisṭhira]
"Krishna said, "I will recite to thee, O king, the facts as they happened. There are two Rishis, the foremost ones in the world, named Narada and Parvata. Narada is the maternal uncle and Parvata is his sister's son. With cheerful hearts, the uncle Narada and the nephew Parvata had, in days of old, O king, left heaven for a pleasant ramble on earth for tasting clarified butter and rice. Both of them, possessed of great ascetic merit, wandered over the earth, subsisting on food taken by human beings. Filled with joy and entertaining great affection for each other, they entered into a compact that, whatever wish, good or bad, would be entertained by one should be disclosed to the other, but on the event of one of them acting otherwise, he should be subject to the other's curse. Agreeing to that understanding, those two great Rishis, adored of all the worlds, repaired to king Srinjaya, the son of Sitya and said unto him, 'We two, for thy good, shall dwell with thee for a few days. O lord of earth, do thou attend to all our wants duly.' The king, saying, So be it, set himself to attend upon them hospitably. After a while, one day, the king filled with joy, introduced to those illustrious ascetics his daughter of the fairest complexion, saying, 'This my daughter will wait upon you both. Bright as the filaments of the lotus, she is beautiful and of faultless limbs, accomplished and of sweet manners, and is called Sukumari by name.' 'Very well,' said the Rishis in reply, upon which the king directed his daughter, telling her, 'O child, attend upon these two Brahmanas as thou wouldst upon the gods or thy sire.' The virtuous princess, saying, 'So be it' began to attend upon them in obedience to her father's behest. Her dutiful services and her unrivalled beauty very soon inspired Narada with a tender flame towards her. That tender sentiment began to grow in the heart of the illustrious saint like the moon gradually waxing on the accession of the lighted fortnight. The virtuous Narada, however, overwhelmed by shame, could not disclose that burning attachment to his sister's son, the high-souled Parvata. By his ascetic power, as also by signs, Parvata understood all. Inflamed with rage, the latter thereupon resolved
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to curse the love-afflicted Narada. And he said, 'Having of thy own accord made a compact with me that, whatever wish, good or bad, would be cherished by either of us should be disclosed to the other, thou hast violated it. These were thy own words. O Brahmana! It is for this that I shall curse thee. Thou didst not tell me before that thy heart has been pierced by the charms of the maiden Sukumari! It is for this that I shall curse thee. Thou art a Brahmacharin. Thou art my preceptor. Thou art an ascetic and a Brahmana. Yet hast thou broken the compact thou hadst made with me. Fitted with rage I shall, for this, curse even thee. Listen to me. This Sukumari shall, without doubt, become thy wife. From the time of thy marriage, however, O puissant one, both she and all men shall behold thee an ape, for thy true features having disappeared, an ape shalt thou appear unto all.' Hearing these words of his, the uncle Narada, filled with wrath, cursed his nephew Parvata in return, saying, 'Although thou hast ascetic merit and Brahmacharya and truth and self-restraint, and although thou art ever devoted to virtue, thou shalt not yet succeed in proceeding to heaven.' Filled with rage and desire of vengeance, they thus cursed and flamed against each other like a couple of infuriated elephants. From that time the high-souled Parvata began to wander over the earth, respected as he deserved, O Bharata, for his own energy. Narada then, that foremost of Brahmanas, obtained according to due rites the hand of Srinjaya's daughter, the faultless Sukumari. The princess, however, beheld Narada exactly as the curse had said. Indeed, just after the last of the wedding mantras had been recited, Sukumari beheld the celestial Rishi to have a face like that of an ape. She, however, did not on that account, disregard her lord. On the other hand, she dedicated her love to him. Indeed, the princess, chaste as she was, devoted herself entirely to her lord and did not in her heart even desire any one else among the gods, Munis, and Yakshas for a husband. One day, as the illustrious Parvata, in course of his wanderings, entered a solitary forest, he beheld Narada there. Saluting him, Parvata said, 'Show thy grace unto me by permitting me, O puissant one, to co to heaven.' Seeing the cheerless Parvata kneeling before him with joined hands, Narada, himself mere cheerless, said unto him, 'Thou hadst cursed me first, saying, 'Be thou an ape!' After thou hadst said so unto me, I cursed thee from anger, saying, 'From this day thou shalt not dwell in heaven!' It was not well of thee, since thou art like a son unto me.' The two saints then freed each other from their mutual curses. Beholding her husband possessed of celestial form and blazing with beauty, Sukumari fled from him, taking him to be somebody other than her lord. Seeing the beautiful princess flying away from her lord, Parvata addressed her, saying, 'This one is even thy husband. Do not entertain any scruple. This one is the illustrious and puissant Rishi Narada, that foremost of virtuous persons. He is thy lord, of one soul with thee. Do not have any doubt.' Assured in diverse ways by the high Parvata and formed also of the curse on her lord, the princess regained her equanimity. Then Parvata proceeded to heaven and Narada to his home."
"Vasudeva continued, 'The illustrious Rishi Narada, who was himself
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an actor in this matter, is here. O best of men, asked by thee, he will tell thee everything that happened.'"
Book
12
1 [vaiṣampāyana]
"Narada said, 'It is even so, O thou of mighty arms, as Kesava here hath said. Asked by thee I shall now recite the portion that remains of this story. Myself, and my sister's son, the great ascetic Parvata, came (on one occasion) unto Srinjaya that foremost of all victorious kings, for dwelling with him. Honoured by him with due rites, and with every wish of ours gratified, we took up our residence in his abode. After the season of rains had gone, and when the time came for our own departure, Parvata said unto me those words of grave import suitable to the hour: 'We have, O Brahmana, dwelt in the abode of this king for some time, highly honoured by him. Think of what return we should make.' I then, O monarch, addressed Parvata of blessed aspect, saying, 'O nephew, this becomes thee, and, O thou of great power, all this depends upon thyself. Through thy boons let the king be made happy and let him obtain his wishes. Or, if thou choosest, let him be crowned with success through the ascetic merits of both of us.' After this, Parvata having called king Srinjaya, that foremost of victorious persons, said unto him these words O bull of Kuru's race, 'We have been exceedingly gratified, O king, with thy hospitable attentions given to us with every sincerity. With our permission, O foremost of men, think of the boon thou shouldst solicit. Let the boon, however, be such that it may not imply enmity to the gods or destruction to men! Accept then, O king, a boon, for thou deservest one as we think.' Hearing these words, Srinjaya replied, 'If ye have been gratified with me, my object then has been gained, for that of itself has been my greatest gain and that is regarded by me as the fruition of all my desire.' Unto Srinjaya who said so, Parvata again said, 'Solicit, O king, the fruition of that wish which thou art cherishing in thy heart, for a long time.' Srinjaya answered, 'I desire a son that shall be heroic and possessed of great energy, firm in his vows and of long life, highly blessed and possessed of splendour equal to that of the Chief himself of the deities.' At this, Parvata said, 'This thy desire shall be fulfilled. Thy child, however, shall not be long-lived, for thy wish for such a son is even for prevailing over the Chief of the gods. Thy son shall be known by the name of Suvarnashthivin. He shall be possessed of splendour like that of the Chief of the gods but take care to protect him always from that deity.' Hearing these
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words of the high-souled Parvata, Srinjaya began to beseech that saint for ordaining otherwise, saying, 'Let my son be long-lived, O Muni, through thy ascetic merit.' Parvata, however, said nothing, through partiality for Indra. Beholding the king very cheerless, I said unto him, 'Think of me, O king, (in thy distress), and I shall promise to come when thought of by thee. Do not grieve, O lord of earth! I will give thee back thy beloved child, even if he be dead, in his living form.' Having said so unto that monarch, both of us left his presence for coming to where we wished, and Srinjaya returned to his abode as he pleased. After some time had elapsed, the royal sage Srinjaya had born unto him a son of great prowess and blazing forth with energy. The child grew up like a large lotus in a lake, and became Suvarnashthivin in reality as in name. This extraordinary fact, O best of the Kurus, soon became widely known over the world. The Chief of the gods also came to know it as the result of Parvata's boon. Fearing humiliation (at the hands of the child when he would grow up), the slayer of Vala and Vritra began to watch for the laches of the prince. He commanded his celestial weapon Thunder, standing before him in embodied shape, saying, 'Go, O puissant one, and assuming the form of a tiger slay this prince. When grown up, this child of Srinjaya may, by his achievements, humiliate me, O Thunder, as Parvata said.' Thus addressed by Sakra, the celestial weapon Thunder, that subjugator of hostile towns, began from that day to continually watch for the laches of the prince. Srinjaya, meanwhile, having obtained that child whose splendour resembled that of Indra himself, became filled with joy. The king, accompanied by his wives, and the other ladies of his household, took up his residence in the midst of a forest. One day, on the shores of the Bhagirathi, the boy, accompanied by his nurse, ran hither and thither in play. Though only five years of age, his prowess, even then, resembled that of a mighty elephant. While thus employed, the child met a powerful tiger that came upon him suddenly. The infant prince trembled violently as he was being crushed by the tiger and soon fell down lifeless on the earth. At this sight the nurse uttered loud cries of grief. Having slain the prince, the tiger, through Indra's powers of delusion, vanished there and then. Hearing the voice of the crying nurse, the king, in great anxiety, ran to the spot. He beheld his son there, his blood quaffed off, and lying lifeless on the ground like the moon dropped from the firmament. Taking up on his lap the boy covered with blood, the king, with heart stricken by grief, began to lament piteously. The royal ladies then, afflicted with grief and crying, quickly ran to the spot where king Srinjaya was. In that situation the king thought of me with concentrated attention. Knowing that the king was thinking of me I appeared before him. Stricken with grief as the king was, I recited to him all those stories, O monarch, that hero of Yadu's race has already recited to thee. I brought Srinjaya's child back to life, with Indra's permission. That which is ordained must occur. It is impossible that it should be otherwise. After this, prince Suvarnashthivin of great fame and energy began to delight the hearts of his parents. Of great prowess, he ascended the throne of his father after the latter had repaired to heaven, and ruled for a period of one thousand and one hundred years. He worshipped
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the gods in many great sacrifices characterised by profuse presents. Possessed of great splendour, he gratified the gods and the Pitris. Having procreated many sons, all of whom by their issues multiplied the race, he went the way of all nature, O king, after many years. Do thou, O foremost of kings dispel this grief born in thy heart, even as Kesava has counselled thee, as also Vyasa of austere penances. Rise up, O king, and bear the burthen of this thy ancestral kingdom, and perform high and great sacrifices so that thou mayst obtain (hereafter) whatever regions may be desired by thee!'"
Book
12
1
[vaiṣampāyana]
"Vyasa said, 'O thou of eyes like lotus petals, the protection of subjects is the duty of kings. Those men that are always observant of duty regard duty to be all powerful. Do thou, therefore, O king, walk in the steps of thy ancestors. With. Brahmanas, penances are a duty. This is the eternal ordinance of the Vedas. Penances, therefore, O bull of Bharata's race, constitute the eternal duty of Brahmanas. A Kshatriya is the protector of all persons in respect of their duties. 1 That man who, addicted to earthly possessions, transgresses wholesome restraints, that offender against social harmony, should be chastised with a strong hand. That insensate person who seeks to transgress authority, be he an attendant, a son, or even a saint, indeed,--all men of such sinful nature, should by every means be chastised or even killed. That king who conducts himself otherwise incurs sin. He who does not protect morality when it is being disregarded is himself a trespasser against morality. The Kauravas were trespassers against morality. They have, with their followers, been slain by thee. Thou hast been observant of the duties of thy own order. Why then, O son of Pandu, dost thou indulge in such grief? The king should slay those that deserve death, make gifts to persons deserving of charity, and protect his subjects according to the ordinance.'
"Yudhishthira said, 'I do not doubt the words that fall from thy lips, O thou of great ascetic merit! Everything appertaining to morality and duty is well known to thee, O foremost of all persons conversant with morality and duty! I have, however, for the sake of kingdom, caused many persons to be slain! Those deeds, O Brahmana, are burning and consuming me!'
"Vyasa said, 'O Bharata, is the Supreme Being the doer, or is man the
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doer? Is everything the result of Chance in the world, or are the fruits that we enjoy or suffer, the results of (previous) action? If man, O Bharata, does all acts, good or bad, being urged thereto by the Supreme Being, then the fruits of those acts should attach to the Supreme being himself. If a person cuts down, with an axe, a tree in forest, it is the person that incurs the sin and not the axe by any means. Or, if it be said that, the axe being only the material cause, the consequence of the act (of cutting) should attach to the animate agent (and not to the inanimate tool), then the sin may be said to belong to the person that has made the axe. This, however, can scarcely be true. If this be not reasonable, O son of Kunti, that one man should incur the consequence of an act done by another, then, guided by this, thou shouldst throw all responsibility upon the Supreme Being. 1 If, again, man be himself the agent of all his acts virtuous and sinful, then Supreme Director there is none, and, therefore, whatever thou hast done cannot bring evil consequences on thee. 2 No one, O king, can ever turn away from that which is destined. If, again, Destiny be the result of the acts of former lives, then no sin can attach to one in this life even as the sin of cutting down a tree cannot touch the maker of the axe. 3 If thou thinkest it is chance only that acts in the world, then such an act of destruction could never happen nor will ever happen. 4 If it is necessary to ascertain what is good and what is evil in the world, attend to the scriptures. In those scriptures it has been laid down that kings should stand with the rod of chastisement uplifted in their hands. I think, O Bharata, that acts, good and bad, are continually revolving here as a wheel, and men obtain the fruits of those acts, good or bad, that they do. One sinful act proceeds from another. Therefore, O tiger among kings, avoid all evil acts and do not thus set thy heart upon grief. Thou shouldst adhere, O Bharata, to the duties, even if reproachable, of thy own order. This self-destruction, O king, does not look well in thee. Expiations, O king, have been ordained for (evil) acts. He that is alive can perform them, but he that dies fails in their performance. Therefore, O king without laying down thy life, perform those expiatory acts. If thou dost not perform them thou mayst have to repent in the next world.'
67:1 i.e., thou shouldst think that the consequences of all acts must attach to the Supreme Being himself, he being the urger of us all.
67:2 Na Para etc., i.e., there is no Supreme Being and no next world.
67:3 No one being free in this life, all one's acts being the result of previous acts, there can be no responsibility for the acts of this life.
67:4 The manner in which this great battle has been brought about shows evidence of design and not mere Chance. Nilakantha reads hatam which is evidently wrong. There can be no doubt that the correct reading is hatham.
Book
12
1
[yudhisṭhira]
p. 68
fathers-in-law and preceptors and maternal uncles and grandsires, many high-souled Kshatriyas, many relatives (by marriage), friends, companions, sister's sons, and kinsmen, O grandsire, and many foremost of men coming from diverse countries, have fallen. All these, O grandsire, have been caused to be slain by myself alone, from desire of kingdom. Having caused so many heroic kings who were always devoted to righteousness and all of whom had quaffed Soma in sacrifices, what end shall I attain, O great ascetic! Thinking that this earth has been bereft of many lions among kings, all of whom were in the enjoyment of great prosperity, I burn continually to this day. Having witnessed this slaughter of kinsmen and millions of other men, I burn with grief, O grandsire! Oh, what will be the plight of those foremost of ladies who have been deprived of sons, of husbands, and of brothers. Reproaching the Pandavas and the Vrishnis as cruel murderers, those ladies, with emaciated features and plunged in grief, will throw themselves on the earth! Not beholding their sires and brothers and husbands and sons, those ladies, through affliction, casting off their life-breath, will go to the abode of Yama, O foremost of Brahmanas! I have no doubt of this. The course of morality is very subtle. It is plain that we shall be stained with the guilt of slaughtering women for this. Having slain our kinsmen and friends and thereby committed an inexpiable sin, we shall have to fall into hell with heads downwards. O best of men, we shall, therefore, waste our limbs with the austerest of penances. Tell me, O grandsire, to what mode of life I should betake myself then.'"
Vaisampayana continued, "Hearing these words of Yudhishthira, the Island-born Rishi, having reflected keenly for some time, addressed the son of Pandu as follows:
"Vyasa said, 'Remembering the duties of a Kshatriya, O king, do not give way to grief. All those Kshatriyas, O bull among Kshatriyas, have fallen in the observance of their proper duties. In the pursuit of great prosperity and of great fame on earth, those foremost of men, all of whom were liable to death, 1 have perished through the influence of Time. Thou hast not been their slayer, nor this Bhima, nor Arjuna, nor the twins. It is Time that took away their life-breaths according to the great law of change. Time hath neither mother, nor father, nor anybody for whom he is disposed to show any favour. He is the witness of the acts of all creatures. By him have they been taken away. This battle, O bull of Bharata's race, was only an occasion ordained by him. He causes creatures to be slain through the instrumentality of creatures. This is the manner in which it puts forth its irresistible power. Know that Time (in his dealings with creatures) is dependent upon the bond of action and is the witness of all actions good and bad. It is Time that brings about the fruits, fraught with bliss or woe, of our actions. Think, O mighty-armed one, of the acts of those Kshatriyas that have fallen. Those acts were the causes of their destruction and it is in consequence of them that they have perished. Think also of thy own acts consisting of observances of vows with
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restrained soul. And think also how thou hast been forced by the Supreme Ordainer to do such an act (as the slaughter of so many human beings). As a weapon made by a smith or carpenter is under the control of the person that is handling it, and moves as he moves it, similarly this universe, controlled by actions done in Time, moves as those actions move it. Seeing that the births and deaths of creatures take place without any (assignable) cause and in perfect wantonness, grief and joy are perfectly needless. Although this entanglement of thy heart is a mere delusion, still, if it pleaseth thee, O king, perform expiatory rites (for washing thyself free of thy so-called sin). It is heard, O Partha, that the gods and the Asuras fought against each other. The Asuras were the elder, and the gods the younger brothers. Covetous of prosperity, fierce was the battle fought between them. The fight lasted for two and thirty thousand years. Making the earth one vast expanse of blood, the gods slew the Daityas and gained possession of heaven. Having obtained possession of the earth, a (large) number of Brahmanas, conversant with the Vedas, armed themselves, stupefied with pride, with the Danavas for giving them help in the fight. They were known by the name of Salavrika and numbered eight and eighty thousand. All of them, however, were slain by the gods. Those wicked-souled persons who desire the extinction of virtue and who set sinfulness agoing deserve to be slain even as the furious Daityas were slain by the gods. If by slaying a single individual a family may be saved, or, if by slaying a single family the whole kingdom may be saved, such an act of slaughter will not be a transgression. Sin, O king, sometimes assumes the form of virtue, and virtue sometimes assumes the form of sin. They, however, that are learned, know which is which. Therefore, console thyself, O son of Pandu, for thou art well versed in the scriptures. Thou hast, O Bharata, only followed the path formerly trodden by the very gods. Men like yourselves never go to hell, O bull of Pandu's race! Comfort these thy brothers and all thy friends, O scorcher of foes! He who deliberately engages himself in sinful acts, and committing sinful acts feels no shame but continues the same as before, is called (in the scripture) a great sinner. There is no expiation for him and his sins know no diminution. Thou art born in noble race. Forced by the faults of others, thou hast most unwillingly done this, and having done this thou repentest of it. The Horse-sacrifice, that grand rite, has been indicated as an expiation for thee. Make preparations for that sacrifice, O monarch, and thou shalt be freed from thy sins. The divine chastiser of Paka, having vanquished his foes with the assistance of the Maruts, gradually performed a hundred sacrifices and became Satakratu. 1 Freed from sin, possessed of heaven, and having obtained many regions of bliss and great happiness and prosperity, Sakra, surrounded by the Maruts, is shining in beauty, and illuminating all the quarters with his splendour. The lord of Sachi is adored in the heavens by the Apsaras. The Rishis and the other gods all worship him with reverence. Thou hast got the earth through thy prowess. All the kings have been vanquished by thee, O sinless one, through thy prowess.
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[paragraph continues] Proceeding with thy friends to their kingdom, O king, install their brothers, sons, or grandsons on their thrones. Behaving with kindness towards even the children in the womb, make thy subjects glad and happy, and rule the earth. Install on their thrones the daughters of those that have no sons. Women are fond of pleasure and power. Through this means they will castoff their sorrows and become happy. Having comforted the whole empire in this way, O Bharata, adore the gods in a Horse-sacrifice as the virtuous Indra did in days of old. It is not proper for us to grieve for those high-souled Kshatriyas, O bull of thy order (that have fallen in battle). Stupefied by the power of the destroyer, they have perished in the observance of the duties of their own order. Thou hast discharged the duties of a Kshatriya and obtained the earth without a thorn in it. Observe thy own duties, O son of Kunti, for then, O Bharata, thou shalt be able to obtain happiness in the other world.'"
Book
12
1 [vaiṣampāyana]
Book
12
1 [yudhisṭhira]
"Vyasa said, 'Having omitted to do those acts that have been ordained, and done those that have been interdicted, and having behaved deceitfully, a man becomes liable to perform expiation. The person in the observance of the Brahmacharya vow, who rises from bed after the sun has risen or goes to bed while the sun is setting, one who has a rotten nail or black teeth, one whose younger brother weds first, one who weds before his elder brother is wedded, one who has been guilty of the slaughter of a Brahmana, one who speaks ill of others, one who weds a younger sister before the elder sister has been wedded, one who weds an elder sister after having wedded a younger one, one who falls away from a vow, one who slays any one of the regenerate classes, one who imparts a knowledge of the Vedas to a person unworthy of it, one who does not impart a knowledge thereof to a person that is worthy of it, one who takes many lives, one who sells flesh, one who has abandoned his (sacred) fire, one who sells a knowledge of the Vedas, 1 one who slays his preceptor or a woman, one born in a sinful family, one who slays an animal wilfully, 2 one who sets fire to a dwelling house, one who lives by deceit, one who acts in opposition to his preceptor, and one who has violated a compact,--these all are guilty of sins requiring expiation. I shall now mention other acts that men should not do, viz., acts that are interdicted by both the world and the Vedas. Listen to me with concentrated attention. The rejection of
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one's own creed, the practice of other people's creed, assisting at the sacrifice or the religious rites of one that is not worthy of such assistance, eating of food that is forbidden, deserting one that craves protection, neglect in maintaining servants and dependants, selling salt and treacle (and similar other substances), killing of birds and animals, refusal, though competent, to procreate upon a soliciting woman, omission to present the daily gifts (of handfuls of grass to kine and the like), omission to present the dakshina, humiliating a Brahmana,--these all have been pronounced by persons conversant with duty to be acts that no one should do. The son that quarrels with the father, the person that violates the bed of his preceptor, one that neglects to produce offspring in one's wedded wife, are all sinful, O tiger among men! I have now declared to thee, in brief as also in detail, those acts and omissions by which a man becomes liable to perform expiation. Listen now to the circumstances under which men, by even committing these acts, do not become stained with sin. If a Brahmana well acquainted with the Vedas takes up arms and rushes against thee in battle for killing thee, thou mayst proceed against him for taking his life. By such an act the slayer does not become guilty of the slaughter of a Brahmana. 1 There is a mantra in the Vedas, O son of Kunti, that lays this down, I declare unto thee only those practices that are sanctioned by the authority of the Vedas. One who slays a Brahmana that has fallen away from his own duties and that advances, weapon in hand, with intent to slaughter, does not truly become the slayer of a Brahmana. In such a case it is the wrath of the slayer that proceeds against the wrath of the slain. A person by drinking alcoholic stimulants in ignorance or upon the advice of a virtuous physician when his life is at peril, should have the regenerating ceremonies performed once more in his case. All that I have told thee, O son of Kunti, about the eating of interdicted food, may be cleansed by such expiatory rites. Connection with the preceptor's wife at the preceptor's command does not stain the pupil. The sage Uddalaka caused his son Swetaketu to be begotten by a disciple. A person by committing theft for the sake of his preceptor in a season of distress is not stained with sin. One, however, that takes to thieving for procuring enjoyments for himself becomes stained. One is not stained by stealing from other than Brahmanas (in a season of distress and for the sake of one's preceptor). Only one that steals under such circumstances without himself appropriating any portion thereof is untouched by sin. A falsehood may be spoken for saving one's own life or that of another, or for the sake of one's preceptor, or for gratifying a woman, or for bringing about a marriage. One's vow of Brahmacharya is not broken by having wet dreams. In such cases the expiation laid down consists in the pouring of libations of clarified butter on the blazing fire. If the elder brother be fallen or has renounced the world, the younger brother does not incur sin by marrying. Solicited by a woman, connection with her is not destructive of virtue. One should not slay or cause to be slain an animal except in a sacrifice. Animals have become sacred (fit for sacrifice) through the kindness manifested towards them by
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the Creator himself in the ordinance laid down by him. By making a gift in ignorance to an undeserving Brahmana one does not incur sin. The omission (through ignorance) to behave with liberality towards a deserving person does not lead to sin. By casting off an adulterous wife one does not incur sin. By such treatment the woman herself may be purged while the husband may avoid sin. One who knows the true use of the Soma juice, does not incur sin by selling it. 1 By dismissing a servant who is incompetent to render service one is not touched by sin. I have now said unto thee those acts by doing which one does not incur sin. I shall now speak to thee of expiation in detail.'"
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 26
1 [vaiṣampāyana]
dvaipāyana vaco śrutvā kupite ca dhanaṃjaye
vyāsam āmantrya kaunteyaḥ pratyuvāca yudhiṣṭhiraḥ
2 na pārthivam idaṃ rājyaṃ na ca bhogāḥ pṛthagvidhāḥ
prīṇayanti mano me 'dya
śoko māṃ nardayaty ayam
3 śrutvā ca vīra hīnānām aputrāṇāṃ ca yoṣitām
paridevayamānānāṃ śāntiṃ nopalabhe mune
4 ity uktaḥ pratyuvācedaṃ vyāso yogavidāṃ varaḥ
yudhiṣṭhiraṃ mahāprājñaṃ dharmajño veda pāragaḥ
5 na karmaṇā labhyate cintayā vā; nāpy asya dātā puruṣasya kaś cit
paryāya yogād vihitaṃ vidhātrā; kālena sarvaṃ labhate manuṣyaḥ
6 na buddhiśāstrādhyayanena śakyaṃ; prāptuṃ viśeṣair manujair akāle
mūrkho 'pi prāpnoti kadā cid arthān; kālo hi
kāryaṃ prati nirviśeṣaḥ
7 nābhūti kāle ca phalaṃ dadāti; śilpaṃ na mantrāś ca tathauṣadhāni
tāny eva kālena samāhitāni; sidhyanti cedhyanti
ca bhūtakāle
8 kālena śīghrāḥ pravivānti vātāḥ; kālena vṛṣṭir jaladān upaiti
kālena padmotpalavaj jalaṃ ca; kālena puṣyanti nagā vaneṣu
9 kālena kṛṣṇāś ca sitāś ca rātryaḥ; kālena candraḥ paripūrṇabimbaḥ
nākālataḥ puṣpaphalaṃ nagānāṃ; nākālavegāḥ sarito vahanti
10 nākālamattāḥ khaga pannagāś ca; mṛgadvipāḥ śailamahāgrahāś ca
nākālataḥ strīṣu bhavanti garbhā; nāyānty akāle śiśiroṣṇa varṣāḥ
11 nākālato mriyate jāyate vā; nākālato
vyāharate ca bālaḥ
nākālato yauvanam abhyupaiti; nākālato rohati bījam
uptam
12 nākālato bhānur upaiti yogaṃ; nākālato 'staṃ girim abhyupaiti
nākālato vardhate hīyate ca; candraḥ samudraś ca mahormimālī
13 atrāpy udāharantīmam itihāsaṃ purātanam
gītaṃ rājñā senajitā duḥkhārtena yudhiṣṭhira
14 sarvān evaiṣa paryāyo martyān spṛśati dustaraḥ
kālena paripakvā hi mriyante sarvamānavāḥ
15 ghnanti cānyān narā rājaṃs tān apy anye narās tathā
saṃjñaiṣā laukikī rājan na hinasti na hanyate
16 hantīti manyate kaś cin na hantīty
api cāpare
svabhāvatas tu niyatau bhūtānāṃ prabhavāpyayau
17 naṣṭe dhane vā dāre vā
putre pitari vā mṛte
aho kaṣṭam iti dhyāyañ śokasyāpacitiṃ caret
18 sa kiṃ śocasi mūḍhaḥ sañ śocyaḥ kim anuśocasi
paśya duḥkheṣu duḥkhāni bhayeṣu ca bhayāny api
19 ātmāpi cāyaṃ na mama sarvāpi pṛthivī mama
yathā mama tathānyeṣām iti paśyan na
muhyati
20 śokasthāna sahasrāṇi harṣasthāna śatāni ca
divase divase mūḍham āviśanti na paṇḍitam
21 evam etāni kālena priya dveṣyāṇi bhāgaśaḥ
jīveṣu parivartante duḥkhāni ca sukhāni ca
22 duḥkham evāsti na sukhaṃ tasmāt tad upalabhyate
tṛṣṇārti prabhavaṃ duḥkhaṃ duḥkhārti prabhavaṃ sukham
23 sukhasyānantaraṃ duḥkhaṃ duḥkhasyānantaraṃ sukham
na nityaṃ labhate duḥkhaṃ na nityaṃ labhate sukham
24 sukham ante hi duḥkhānāṃ duḥkham ante sukhasya ca
tasmād etad dvayaṃ jahyād ya icchec
chāśvataṃ sukham
25 yannimittaṃ bhavec chokas tāpo vā duḥkhamūrchitaḥ
āyaso vāpi yan mūlas tad ekāṅgam api tyajet
26 sukhaṃ vā yadi vā
duḥkhaṃ priyaṃ vā yadi vāpriyam
prāptaṃ prāptam upāsīta hṛdayenāparājitaḥ
27 īṣad apy aṅgadārāṇāṃ putrāṇāṃ vā carāpriyam
tato jñāsyasi kaḥ kasya kena vā
katham eva vā
28 ye ca mūḍhatamā loke ye ca buddheḥ paraṃ gatāḥ
ta eva sukham edhante madhyaḥ kleśena yujyate
29 ity abravīn mahāprājño yudhiṣṭhira sa senajit
parāvarajño lokasya dharmavit sukhaduḥkhavit
30 sukhī parasya yo duḥkhe na jātu sa sukhī bhavet
duḥkhānāṃ hi kṣayo nāsti jāyate hy aparāt param
31 sukhaṃ ca duḥkhaṃ ca bhavābhavau ca; lābhālābhau maraṇaṃ jīvitaṃ ca
paryāyaśaḥ sarvam iha spṛśanti; tasmād dhīro naiva hṛṣyen na kupyet
32 dīkṣāṃ yajñe pālanaṃ yuddham āhur; yogaṃ rāṣṭre daṇḍanītyā ca samyak
vittatyāgaṃ dakṣiṇānāṃ ca yajñe; samyag jñānaṃ pāvanānīti vidyāt
33 rakṣan rāṣṭraṃ buddhipūrvaṃ nayena; saṃtyaktātmā yajñaśīlo mahātmā
sarvāṁl lokān dharmamūrtyā caraṃś cāpy; ūrdhvaṃ dehān modate devaloke
34 jitvā saṃgrāmān pālayitvā ca rāṣṭraṃ; somaṃ pītvā vardhayitvā prajāś ca
yuktyā daṇḍaṃ dhārayitvā prajānāṃ; yuddhe kṣīṇo modate devaloke
35 samyag vedān prāpya śāstrāṇy adhītya; samyag rāṣṭraṃ pālayitvā ca rājā
cāturvarṇyaṃ sthāpayitvā svadharme; pūtātmā vai modate devaloke
36 yasya vṛttaṃ namasyanti svargasthasyāpi mānavāḥ
paurajānapadāmātyāḥ sa rājā rājasattamaḥ
SECTION XXVI
Vaisampayana said, "In this connection, the high-souled Yudhishthira said unto Arjuna these words fraught with reason. 'Thou thinkest, O Partha, that there is nothing superior to wealth, and that the poor man can neither have heaven, nor happiness, nor the acquisition of his wishes. This, however, is not true. Many persons are seen that have been crowned with success through sacrifice in the shape of Vedic study. Many sages are seen by devotion to penances to have acquired eternal regions of bliss. They, O Dhananjaya, who always observe the practices of the Rishis by betaking themselves to Brahmacharya and who become acquainted with all duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou shouldst always regard those Rishis that are devoted to the study of the Vedas and those that are devoted to the pursuit of true knowledge as persons that are truly virtuous. O son of Pandu, all our acts depend upon those that are devoted to the acquisition of true knowledge. 1 We know this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all gone to heaven through the merit of Vedic study. By performing those acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study of the Vedas, sacrifices, the restraint of passion that is so difficult, one goes to heaven by the southern path of the Sun (Dakshinayana). I have, before this, told thee that those very regions belong to persons that are observant of (Vedic) acts. Thou shalt see, however, that the northern path (Uttarayana) is travelled by those that are devoted to Yoga penances. Those eternal and bright regions to which that path leads belong to men of Yoga. Of these two, the northern path is much applauded by those conversant with the Puranas. Thou shouldst know that one acquires heaven through contentment. From contentment springs great happiness. There is nothing higher than contentment. Unto the Yogin who has controlled wrath and joy, contentment is his high praise and success. In this connection is cited the discourse by Yayati of old. Listening to that discourse one may succeed in withdrawing all his desires like a tortoise drawing in all his limbs. When one cherishes no fear of anything, when one is not feared by anything, when one cherishes no desire, when one bears no hate, then is one said to have attained to the state of Brahma. When one does not bear sinfully towards any creature, in act, thought, or word, one is then said to have attained to Brahma. When one has controlled his pride and folly, and withdrawn himself from all attachments, it is then that that pious man of irradiated soul becomes fit for attaining to that salvation which consists in the annihilation of separate existence. Listen now to me with concentrated attention, O son of Pritha, as I say it unto thee. Some desire virtue; some, good conduct; and some wealth. One may desire wealth ( as a means for the acquisition of virtue). The abandonment,p. 48
however, of such desire would be better for him. 1 There are many faults attached to wealth and consequently to those religious acts that are performed with wealth. We have seen it with our own eyes. It behoveth thee also to see this. He that desires wealth finds it very difficult to abandon that which should by every means be abandoned. Good deeds are very rare in those that amass riches. It is said that wealth can never be acquired without injuring others, and that, when earned, it brings numerous troubles. A person of narrow heart, setting at naught the fear of repentance, commits acts of aggression towards others, tempted by even a little wealth, unconscious all the while of the sin of Brahmanicide that he incurs by his acts. Obtaining wealth which is so difficult of acquisition, one burns with grief if one has to give a portion of it to one's servants,--with grief, that is, which is equal to what one would feet if one is actually robbed by depredators. If, on the other hand, one does not part with one's wealth, obloquy becomes one's share. One, however, that has no wealth, never becomes the subject of censure. Withdrawn from all attachments, such a person can become happy in all respects by supporting life upon what little he may obtain as alms. No one, however, can be happy by the acquisition of wealth. In this connection certain verses relating to sacrifices are recited by persons conversant with ancient scriptures. Wealth was created by the Creator for the sake of sacrifices, and man was created by him for protecting that wealth and performing sacrifices. For this, all wealth should be applied to sacrifices. It is not proper that it should be spent for the gratification of desire of enjoyment. The Creator then confers wealth upon mortals for the sake of sacrifices. Know this, O son of Kunti, thou that art the foremost of all wealthy persons! It is for this that the wise think that wealth, without doubt, is nobody's on earth. One should perform sacrifices with it and give it away with a trustful heart. One should spend (in gift) what one has acquired, and not waste or spend it in gratifying one's desire of enjoyment. What use is there in amassing wealth when such proper objects exist in which to spend it? Those persons of little understanding that give away (wealth) unto men that have swerved from the duties of their order, have to subsist hereafter for a hundred years on ordure and dirt. That men give unto the undeserving and refrain from giving unto the deserving is due to inability to discriminate between the deserving and the undeserving. For this reason the practice of even the virtue of charity is difficult. These are the two faults connected with wealth even when acquired, viz., gift to an undeserving person and abstaining from giving unto him that is deserving.'"
Book
12
Chapter 27
1 [yudhisṭhira]
abhimanyau hate bāle draupadyās tanayeṣu ca
dhṛṣṭadyumne virāte ca
drupade ca mahīpatau
2 vasuṣeṇe ca dharmajñe dhṛṣṭaketau ca pārthive
tathānyeṣu narendreṣu nānādeśyeṣu saṃgame
3 na vimuñcati māṃ śoko jñātighātinam āturam
rājyakāmukam aty ugraṃ svavaṃśoccheda kārakam
4 yasyāṅke krīḍamānena mayā vai parivartitam
sa mayā rājyalubdhena gāṅgeyo vinipātitaḥ
5 yadā hy enaṃ vighūrṇantam apaśyaṃ pārtha sāyakaiḥ
kampamānaṃ yathā vajraiḥ prekṣamāṇaṃ śikhaṇḍinam
6 jīrṇaṃ siṃham iva prāṃśuṃ narasiṃhaṃ pitāmaham
kīryamāṇaṃ śarais tīkṣṇair dṛṣṭvā me vyathitaṃ manaḥ
7 prāṅmukhaṃ sīdamānaṃ ca rathād apacyutaṃ śaraiḥ
ghūrṇamānaṃ yathā śailaṃ tadā me kaśmalo 'bhavat
8 yaḥ sa bāṇadhanuṣ pāṇir yodhayām āsa bhārgavam
bahūny ahāni kauravyaḥ kurukṣetre mahāmṛdhe
9 sametaṃ pārthivaṃ kṣatraṃ vāraṇasyāṃ nadī sutaḥ
kanyārtham āhvayad vīro rathenaikena saṃyuge
10 yena cogrāyudho rājā cakravartī
durāsadaḥ
dagdhaḥ śastrapratāpena sa mayā yudhi
ghātitaḥ
11 svayaṃ mṛtyuṃ rakṣamāṇaḥ pāñcālyaṃ yaḥ śikhaṇḍinam
na bāṇaiḥ pātayām āsa
so 'rjunena nipātitaḥ
12 yadainaṃ patitaṃ bhūmāv apaśyaṃ rudhirokṣitam
tadaivāviśad aty ugro jvaro me munisattama
yena saṃvardhitā bālā yena
sma parirakṣitāḥ
13 sa mayā rājyalubdhena pāpena guru ghātinā
alpakālasya rājyasya kṛte mūḍhena ghātitaḥ
14 ācāryaś ca maheṣvāsaḥ sarvapārthivapūjitaḥ
abhigamya raṇe mithyā pāpenoktaḥ sutaṃ prati
15 tan me dahati gātrāṇi yan māṃ gurur abhāṣata
satyavākyo hi rājaṃs tvaṃ yadi jīvati me sutaḥ
satyaṃ mā marśayan vipro mayi tatparipṛṣṭavān
16 kuñjaraṃ cāntaraṃ kṛtvā mithyopacaritaṃ mayā
subhṛśaṃ
rājyalubdhena pāpena guru ghātinā
17 satyakañcukam āsthāya mayokto gurur
āhave
aśvatthāmā hata iti kuñjare vinipātite
kān nu lokān gamiṣyāmi kṛtvā tat karma dāruṇam
18 aghātayaṃ ca yat karṇaṃ samareṣv apalāyinam
jyeṣṭhaṃ bhrātaram aty ugraṃ ko mattaḥ pāpakṛttamaḥ
19 abhimanyuṃ ca yad bālaṃ jātaṃ siṃham ivādriṣu
prāveśayam ahaṃ lubdho vāhinīṃ droṇa pālitām
20 tadā prabhṛti bībhatsuṃ na śaknomi nirīkṣitum
kṛṣṇaṃ ca puṇḍarīkākṣaṃ kilbiṣī bhrūṇa hā yathā
21 draupadīṃ cāpy aduḥkhārhāṃ pañca putra vinākṛtām
śocāmi pṛthivīṃ hīnāṃ pañcabhiḥ parvatair iva
22 so 'ham āgaḥ karaḥ pāpaḥ pṛthivī nāśa
kārakaḥ
āsīna evam evedaṃ śoṣayiṣye kalevaram
23 prāyopaviṣṭaṃ jānīdhvam adya māṃ guru ghātinam
jātiṣv anyāsv api yathā na bhaveyaṃ kulānta kṛt
24 na bhokṣye na ca
pānīyam upayokṣye kathaṃ cana
śoṣayiṣye priyān prāṇān iha stho 'haṃ tapodhana
25 yatheṣṭaṃ gamyatāṃ kāmam anujāne prasādya vaḥ
sarve mām anujānīta tyakṣyāmīdaṃ kalevaram
26 [vaiṣampāyana]
tam evaṃ vādinaṃ pārthaṃ bandhuśokena vihvalam
maivam ity abravīd vyāso nigṛhya munisattamaḥ
27 ati velaṃ mahārāja na śokaṃ kartum arhasi
punar uktaṃ pravakṣyāmi diṣṭam etad iti prabho
28 saṃyogā viprayogāś ca
jātānāṃ prāṇināṃ dhruvam
budbudā iva toyeṣu bhavanti na
bhavanti ca
29 sarve kṣayāntā nicayāḥ patanāntāḥ samucchrayāḥ
saṃyogā viprayogāntā maraṇāntaṃ hi jīvitam
30 sukhaṃ duḥkhāntam ālasyaṃ dākṣyaṃ duḥkhaṃ sukhodayam
bhūtiḥ śrīr hrīr dhṛtiḥ siddhir nādakṣe nivasanty uta
31 nālaṃ sukhāya suhṛdo nālaṃ duḥkhāya durhṛdaḥ
na ca prajñālam arthaibhyo na sukhaibhyo 'py alaṃ dhanam
32 yathā sṛṣṭo 'si
kaunteya dhātrā karmasu tat kuru
ata eva hi siddhis te neśas tvam ātmanā nṛpa
SECTION XXVII
"Yudhishthira said, 'In consequence of the fall Abhimanyu of tender years, of the sons of Draupadi, of Dhrishtadyumna, of Virata, of king Drupada, of Vasusena conversant with every duty, of the royal Dhrishtaketu, and of diverse other kings hailing from diverse regions, in battle, grief does not forsake my wretched self that am a slayer of kinsmen. Indeed, I am inordinately covetous of kingdom and am an exterminator of my own race. He upon whose breast and limbs I used to roll in sport, alas, that Ganga's son has been slain by me in battle through lust of sovereignty. When I beheld that lion among men, viz., our grandsire, assailed by Sikhandin and trembling and reeling in consequence of Partha's shafts that resembled thunder-bolts in energy, when I beheld his tall form pierced all over with blazing arrows and himself become weak like an aged lion, my heart was deeply pained. When I beheld that afflictor of hostile cars reel like a mountain summit and fall down strengthless on the terrace of his own vehicle with his face turned towards the east, my senses were stupefied. That scion of Kuru's race who with bow and shaft in hand had contended in fierce battle for many days with Rama himself of Bhrigu's line on the field sanctified by Kuru, that son of Ganga, that hero, who, at Baranasi, for the sake of brides, had, on a single car, challenged to battle the assembled Kshatriyas of the world, he who had burnt by the energy of his weapons that irresistible and foremost of kings, viz., Ugrayudha, alas, that hero has been caused by me to be slain in battle. Knowing full well that Sikhandin the prince of Panchala was his destroyer, that hero still refrained from slaying the prince with his shafts. Alas, such a magnanimous warrior was slain by Arjuna. O best of sages, at that moment when I beheld the grandsire stretched on the earth and covered with blood, a violent fever afflicted my heart. He who had protected and reared us when we were children, alas, he was caused to be slain by my sinful self that am covetous of kingdom, that am a slayer of reverend seniors, and a perfect fool, for the sake of sovereignty that would last but a few days. Our preceptor, the great archer Drona, adored by all the kings, was approached by me and addressed falsely in respect of his son. The memory of that act of mine is burning all my limbs. The preceptor said unto me, 'Tell me truly, O king, whether my son liveth still. Expecting truth from me, the Brahmana asked me of all others. By silently uttering the word elephant, I behaved falsely towards him. Sinful that I am exceedingly covetous of kingdom, and a slayer of my reverend seniors, I behaved even thus towards my preceptor in battle, throwing off the garb of truth (which I was believed to wear), for I said unto him that Aswatthaman had been killed when, in fact, an elephant of that name had been slain. To what regions shall I go (thereafter), having perpetrated such infamous deeds? I caused also my eldest brother Karna to be slain, that terrible warrior who never retreated from battle. Who is there more sinful than I? Through covetousness I caused Abhimanyu of tender years, that hero who resembled a lion born in the hills, to penetrate into the array that was protected by Dronap. 50
himself. I am like one guilty of infanticide. Sinful as I am, I have not since then, been able to look Arjuna or the lotus-eyed Krishna in the face. I grieve also few Draupadi who is bereft of her five sons like the Earth bereft of her five mountains. I am a great offender, a great sinner, and a destroyer of the earth! Without rising from this seat that I now occupy, I will weaken my body (by starvation) and meet with death. Know me who am the slayer of my preceptor as one that has sat down here in the observance of the Praya vow. An exterminator of my race, I must do so in order that I may not he reborn in any of other orders of beings! 1 I shall forgo all food and drink, and without moving from this place, O great ascetic, shall dry up my life-breaths that are so dear. I pray you with humility, grant me permission in this and go whithersoever you please. Let every one grant me permission. I shall cast off this body of mine.'
Vaisampayana continued, "Restraining Pritha's son who, stupefied by sorrow on account of his kinsmen, uttered such words, Vyasa, that best of ascetics, spoke as follows, first telling him, 'This can not be!'
"Vyasa said, 'It behoveth thee not, O monarch, to indulge in such poignant grief. I shall repeat what I have once said. All this is Destiny, O puissant one! Without doubt, all creatures that are born display at first a union (of diverse materials and forces). Dissolution. however, overtakes them at the end. Like bubbles in the water they rise and disappear. All things massed together are sure to crumble away and all things that rise must fall down. Union ends in dissolution and life ends in death. Idleness, though temporarily agreeable, ends in misery, and labour with skill, though temporarily painful, ends in happiness. Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and skill but not in idleness. Friends are not competent to bestow happiness, nor foes competent to inflict misery. Similarly wisdom does not bring wealth nor does wealth bring happiness. Since, O son of Kunti, thou hast been created by the Maker to engage thyself in Work. Success springs from Work. Thou art not fit, O king, to avoid Work.'"
Book
12
Chapter 28
1
[vaiṣampāyana]
jñātiśokābhitaptasya prāṇān abhyutsikṛkṣataḥ
jyeṣṭhasya pāṇḍuputrasya vyāsaḥ śokam apānudat
2 [vyāsa]
atrāpy udāharantīmam itihāsaṃ purātanam
aśmagītaṃ naravyāghra tan
nibodha yudhiṣṭhira
3 aśmānaṃ brāhmaṇaṃ prājñaṃ vaideho janako nṛpaḥ
saṃśayaṃ paripapraccha duḥkhaśoka pariplutaḥ
4 [janaka]
āgame yadi vāpāye jñātīnāṃ draviṇasya ca
nareṇa pratipattavyaṃ kalyāṇaṃ katham icchatā
5 [aṣman]
utpannam imam ātmānaṃ narasyānantaraṃ tataḥ
tāni tāny abhivartante duḥkhāni ca sukhāni ca
6 teṣām
anyatarāpattau yad yad evopasevate
tat tad dhi cetanām asya haraty abhram ivānilaḥ
7 abhijāto 'smi siddho 'smi nāsmi
kevalamānuṣaḥ
ity evaṃ hetubhis tasya
tribhiś cittaṃ prasicyati
8 sa prasikta manā bhogān visṛjya pitṛsaṃcitān
parikṣīṇaḥ parasvānām ādānaṃ sādhu manyate
9 tam atikrānta maryādam ādadānam
asāṃpratam
pratiṣedhanti rājāno
lubdhā mṛgam iveṣubhiḥ
10 ye ca viṃśativarṣā vā triṃśadvarṣāś ca mānavāḥ
pareṇa te varṣaśatān na bhaviṣyanti pārthiva
11 teṣāṃ paramaduḥkhānāṃ buddhyā bheṣajam ādiśet
sarvaprāṇabhṛtāṃ vṛttaṃ prekṣamāṇas tatas tataḥ
12 mānasānāṃ punar yonir duḥkhānāṃ cittavibhramaḥ
aniṣṭopanipāto vā tṛtīyaṃ nopapadyate
13 evam etāni duḥkhāni tāni tānīha mānavam
vividhāny upavartante tathā sāṃsparśakāni ca
14 jarāmṛtyū ha
bhūtāni khāditārau vṛkāv iva
balināṃ durbalānāṃ ca hrasvānāṃ mahatām api
15 na kaś cij jātv atikrāmej jarāmṛtyū ha mānavaḥ
api sāgaraparyantāṃ vijityemāṃ vasuṃdharām
16 sukhaṃ vā yadi vā
duḥkhaṃ bhūtānāṃ paryupasthitam
prāptavyam avaśaiḥ sarvaṃ parihāro na vidyate
17 pūrve vayasi madhye vāpy uttame vā
narādhipa
avarjanīyās te 'rthā vai kāṅkṣitāś ca tato 'nyathā
18 supriyair viprayogaś ca saṃprayogas tathāpriyaiḥ
arthānarthau sukhaṃ duḥkhaṃ vidhānam anuvartate
19 prādurbhāvaś ca bhūtānāṃ dehanyāsas tathaiva ca
prāpti vyāyāmayogaś ca sarvam etat pratiṣṭhitam
20 gandhavarṇarasasparśā nivartante svabhāvataḥ
tathaiva sukhaduḥkhāni vidhānam anuvartate
21 āsanaṃ śayanaṃ yānam utthānaṃ pānabhojanam
niyataṃ sarvabhūtānāṃ kālenaiva bhavanty uta
22 vaidyāś cāpy āturāḥ santi balavantaḥ sudurbalāḥ
strīmantaś ca tathā ṣaṇḍhā vicitraḥ kālaparyayaḥ
23 kule janma tathā vīryam ārogyaṃ dhairyam eva ca
saubhagyam upabhogaś ca bhavitavyena labhyate
24 santi putrāḥ subahavo daridrāṇām anicchatām
bahūnām icchatāṃ nāsti samṛddhānāṃ viceṣṭatām
25 vyādhir agnir jalaṃ śastraṃ bubhukṣā śvāpadaṃ viṣam
rajjvā ca maraṇaṃ jantor uccācca patanaṃ tathā
26 niryāṇaṃ yasya yad diṣṭaṃ tena gacchati hetunā
dṛśyate nābhyatikrāmann atikrānto
na vā punaḥ
27 dṛśyate hi yuvaiveha
vinaśyan vasumān naraḥ
daridraś ca parikliṣṭaḥ śatavarṣo janādhipa
28 akiṃcanāś ca dṛśyante puruṣāś cirajīvinaḥ
samṛddhe ca kule jātā vinaśyanti
pataṅgavat
29 prāyeṇa śrīmatāṃ loke bhoktuṃ śaktir na vidyate
kāṣṭhāny api hi jīrvante daridrāṇāṃ narādhipa
30 aham etat karomīti manyate kālacoditaḥ
yad yad iṣṭam asaṃtoṣād durātmā pāpam ācaran
31 striyo 'kṣā mṛgayā pānaṃ prasaṅgān ninditā budhaiḥ
dṛśyante cāpi bahavaḥ saṃprasaktā bahuśrutāḥ
32 iti kālena sarvārthānīpsitānīpsitāni
ca
spṛśanti sarvabhūtāni nimittaṃ nopalabhyate
33 vāyum ākāśam agniṃ ca candrādityāv ahaḥ kṣape
jyotīṃṣi saritaḥ śailān kaḥ karoti bibharti vā
34 śītam uṣṇaṃ tathā varṣaṃ kālena parivartate
evam eva manuṣyāṇāṃ sukhaduḥkhe nararṣabha
35 nauṣadhāni na
śāstrāṇi na homā na punar japāḥ
trāyante mṛtyunopetaṃ jarayā vāpi mānavam
36 yathā kāṣṭhaṃ ca kāṣṭhaṃ ca sameyātāṃ mahodadhau
sametya ca vyatīyātāṃ tadvad
bhūtasamāgamaḥ
37 ye cāpi puruṣaiḥ strībhir gītavādyair upasthitāḥ
ye cānāthāḥ parānnādāḥ kālas teṣu samakriyaḥ
38 mātṛpitṛsahasrāṇi putradāraśatāni ca
saṃsāreṣv anubhūtāni kasya te kasya vā vayam
39 naivāsya kaś cid bhavitā nāyaṃ bhavati kasya cit
pathi saṃgatam evedaṃ dārabandhusuhṛd gaṇaiḥ
40 kvāsaṃ kvāsmi gamiṣyāmi ko nv ahaṃ kim ihāsthitaḥ
kasmāt kam anuśoceyam ity evaṃ sthāpayen manaḥ
anitye priya saṃvāse saṃsāre cakravad gatau
41 na dṛṣṭapūrvaṃ pratyakṣaṃ paralokaṃ vidur budhāḥ
āgamāṃs tv anatikramya śraddhātavyaṃ bubhūṣatā
42 kurvīta pitṛdaivatyaṃ dharmāṇi ca samācaret
yajec ca vidvān vidhivat trivargaṃ cāpy anuvrajet
43 saṃnimajjaj jagad idaṃ gambhīre kālasāgare
jarāmṛtyumahāgrāhe na kaś cid
avabudhyate
44 āyur vedam adhīyānāḥ kevalaṃ sa parigraham
dṛśyante bahavo vaidyā vyādhibhiḥ samabhiplutāḥ
45 te pibantaḥ kaṣāyāṃś ca sarpīṃṣi vividhāni ca
na mṛtyum ativartante velām iva
mahodadhiḥ
46 rasāyana vidaś caiva suprayukta
rasāyanāḥ
dṛśyante jarayā bhagnā nagā nāgair
ivottamaiḥ
47 tathaiva tapasopetāḥ svādhyāyābhyasane ratāḥ
dātāro yajñaśīlāś ca na taranti jarāntakau
48 na hy ahāni nivartante na māsā na
punaḥ samāḥ
jātānāṃ sarvabhūtānāṃ na pakṣā na punaḥ kṣapāḥ
49 so 'yaṃ vipulam
adhvānaṃ kālena dhruvam adhruvaḥ
naro 'vaśaḥ samabhyeti
sarvabhūtaniṣevitam
50 deho vā jīvato 'bhyeti jīvo vābhyeti
dehataḥ
pathi saṃgatam evedaṃ dārair anyaiś ca bandhubhiḥ
51 nāyam atyantasaṃvāso labhyate jātu kena cit
api svena śarīreṇa kim utānyena kena
cit
52 kva nu te 'dya pitā rājan kva nu te
'dya pitāmahaḥ
na tvaṃ paśyasi tān adya na tvāṃ paśyanti te 'pi ca
53 na hy eva puruṣo draṣṭā svargasya narakasya vā
āgamas tu satāṃ cakṣur nṛpate tam ihācara
54 caritabrahma caryo hi prajāyeta
yajeta ca
pitṛdeva maharṣīṇām ānṛṇyāyānasūyakaḥ
55 sa yajñaśīlaḥ prajane niviṣṭaḥ; prāg brahma cārī pravibhakta
pakṣaḥ
ārādhayan svargam imaṃ ca lokaṃ; paraṃ ca muktvā hṛdayavyalīkam
56 samyag ghi dharmaṃ carato nṛpasya; dravyāṇi cāpy āharato
yathāvat
pravṛtta cakrasya yaśo 'bhivardhate;
sarveṣu lokeṣu carācareṣu
57 [vyāsa]
ity evam ājñāya videharājo; vākyaṃ samagraṃ paripūrṇahetuḥ
aśmānam āmantrya viśuddhabuddhir; yayau gṛhaṃ svaṃ prati śāntaśokaḥ
58 tathā tvam apy acyuta muñca śokam;
uttiṣṭha śakropama harṣam ehi
kṣātreṇa dharmeṇa mahī jitā te; tāṃ bhuṅkṣva kuntīsuta mā viṣādīḥ
SECTION XXVIII
Vaisampayana said, "Vyasa then dispelled the grief of the eldest son of Pandu., who, burning with sorrow on account of the slaughter of his kinsmen, had resolved to make an end of himself."Vyasa said, 'In this connection is cited the old story, O tiger among men, that is known by the name of Asma's discourse. Listen to it, O Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow and grief, questioned a wise Brahmana of the name of Asma for the resolution of his doubts.'
p. 51
"Janaka said, 'How should a man desirous of his own good behave upon occasions of the accession and the destruction of both kinsmen and wealth?'
"Asma said, 'Immediately after the formation of a man's body, joys and griefs attach themselves to it. Although there is a possibility of either of the two overtaking the person, yet whichever actually overtakes him quickly robs him of his reason like the wind driving away gathering clouds. (In times of prosperity) one thinks in this strain, viz., 'I am of high birth! I can do whatever I like!--I am not an ordinary man!' His mind becomes soaked with such triple vanity. Addicted to all earthly enjoyments, he begins to waste the wealth hoarded by his ancestors. Impoverished in course of time, he regards the appropriation of what belongs to others as even laudable. Like a hunter piercing a deer with his shafts, the king then punishes that wicked wight that robber of other people's possessions, that transgressor of law and rule. Without attaining to a hundred years (the usual period of human life), such men scarcely live beyond twenty or thirty years. Carefully observing the behaviour of all creatures, a king should, by the exercise of his intelligence, apply remedies for alleviating the great sorrows of his subjects. The causes of all mental sorrow are two, viz., delusion of the mind and the accession of distress. No third cause exists. All these diverse kinds of woe as also those arising from attachment to earthly enjoyments, that overtake man, are even such. 1 Decrepitude and Death, like a pair of wolves, devour all creatures, strong or weak, short or tall. No man can escape decrepitude and death, not even the subjugator of the whole earth girt by the sea. Be it happiness or be it sorrow that comes upon creatures., it should be enjoyed or borne without elation or depression. There is no method of escape from them. The evils of life, O king, overtake one in early or middle or old age. They can never he avoided, while those (sources of bliss) that are coveted never come. 2 The absence, of what is agreeable, the presence of what is disagreeable, good and evil, bliss and woe, follow Destiny. Similarly, the birth of creatures and their death, and the accessions of gain and loss, are all pre-ordained. Even as scent, colour, taste, and touch spring naturally, happiness and misery arise from what has been pre-ordained. Seats and beds and vehicles, prosperity and drink and food, ever approach leaving creatures according to Time's course. 3 Physicians even get ill. The strong become weak. They that are in the enjoyment of prosperity lose all and become indigent. The course of Time is very wonderful. High birth, health, beauty, prosperity, and objects of enjoyment, are all won through Destiny. The indigent, although they may not desire it, have many children. The affluent again are seen to be childless. Wonderful is the course of Destiny. The evils caused by disease, fire, water, weapons, hunger, poison, fever, and death, and falls from high places, overtake a man according to the Destiny under which he is born. It is seen in this world that somebody without sinning, suffers diverse ills, while another, having
p. 52
sinned, is not borne down by the weight of calamity. It is seen that somebody in the enjoyment of wealth perishes in youth; while some one that is poor drags on his existence, borne down by decrepitude, for a hundred years. One borne in an ignoble race may have a very long life, while one sprung from a noble line perishes soon like an insect. In this world, it is very common that persons in affluent circumstances have no appetite, while they that are indigent can digest chips of wood. Impelled by destiny, whatever sins the man of wicked soul, discontented with his condition, commits, saying, 'I am the doer,' he regards to be all for his good. Hunting, dice, women, wine, brawls, these are censured by the wise. Many persons, however, possessed of even extensive knowledge of the scriptures are seen to be addicted to them. Objects, whether coveted or otherwise, come upon creatures in consequence of Time's course. No other cause can be traced. Air, space, fire, moon, sun, day, night, the luminous bodies (in the firmament), rivers, and mountains,--who makes them and who supports them? Cold, and heat, and rain, come one after another in consequence of Time's course. It is even so, O bull among men, with the happiness and the misery of mankind. Neither medicines, nor incantations, can rescue the man assailed by decrepitude or overtaken by death. As two logs of wood floating on the great ocean, come together and are again (when the time comes) separated, even so creatures come together and are again (when the time comes) separated. Time acts equally towards those men that (are in affluent circumstances and that) enjoy the pleasures of song and dance in the company of women and those helpless men that live upon the food that others supply. In this world a thousand kinds of relationship are contracted, such as mother and father and son and wife. In reality, however, whose are they and whose are we? No one can become anyone's own, nor can anyone become anybody else's own. Our union herewith wives and kinsfolk and well-wishers is like that of travellers at a road-side inn. Where am I? Where shall go? Who am I? How come I here! What for and whom I grieve? Reflecting on these questions one obtains tranquillity. Life and its environments are constantly revolving like a wheel, and the companionship of those that are dear is transitory. The union with brother, mother, father, and friend is like that of travellers in an inn. Men of knowledge behold, as if with corporeal eyes, the next world that is unseen. Without disregarding the scriptures, one desirous of knowledge should have faith. One possessed of knowledge should perform the rites laid down in respect of the Pitris and the gods, practise all religious duties, perform sacrifices, judiciously pursue virtue, profit, and pleasure. Alas, no one understands that the world is sinking on the ocean of Time that is so very deep and that is infested with those huge crocodiles called decrepitude and death. Many physicians may be seen afflicted with all the members of their families, although they have carefully studied the science of Medicine. 1 Taking bitters and diverse kinds of oily drugs, these succeed not in escaping death, like ocean in transcending its continents. Men well-versed in chemistry, notwithstanding chemical compounds applied
p. 53
judiciously, are seen to be broken down by decrepitude like trees broken down by elephants. Similarly, persons possessed of ascetic merit, devoted to study of the Vedas, practising charity, and frequently performing sacrifices, succeed not in escaping decrepitude and death. As regards all creatures that have taken birth, neither years, nor months, nor fortnights, nor days, nor nights, that have once passed, do ever return. Man, whose existence is so transitory, is forced, in course of Time, whether he will or not, to come upon this inevitable and broad path that has to be trodden by every creature. 1 Whether the body springs from the creature or the creature springs from the body, one's union however, with wives and other friends is like that of travellers in an inn. 2 one cannot obtain a lasting companionship with anyone. One cannot obtain such companionship with one's own body. How then it can be had with anyone else? Where, O king, is thy sire today and where thy grandsire? Thou beholdst them not today and they do not behold thee. O sinless one! No person can see either heaven or hell. The scriptures, however, are the eyes of the virtuous. O king, frame thy conduct according to the scriptures. What pure heart, one should practise first the vow of Brahmacharya and then beget children and then perform sacrifices, for paying off the debt one owes to the Pitris, the gods, and men. Performing sacrifices and engaged in procreating (children), after having first observed the vow of Brahmacharya, one who bath wisdom for his eyes, casting off all anxiety of heart, should pay court to heaven, this world, and his own soul. 3 That king bent upon the practice of virtue who strives judiciously for acquiring Heaven and Earth and who takes of earthly goods just what is ordained (as the king's share) in the scriptures, wins a reputation that spread over all the worlds and among all creatures, mobile and immobile. The ruler of the Videhas, of clear understanding, having heard these words full of reason, become freed from grief, and taking Asma's leave proceeded towards his abode, O thou of unfading glory, cast off thy grief and rise up. Thou art equal to Sakra himself. Suffer thy soul to be gladdened. The earth has been won by thee in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do not disregard my words.'"
Book
12
Chapter 29
1
[vaiṣampāyana]
avyāharati kaunteye dharmaputre yudhiṣṭhire
guḍākeśo hṛṣīkeśam abhyabhāṣata pāṇḍavaḥ
2 jñātiśokābhisaṃtapto dharmarājaḥ paraṃtapaḥ
eṣa śokārṇave magnas tam āśvāsaya mādhava
3 sarve sma te saṃśayitāḥ punar eva janārdana
asya śokaṃ mahābāho praṇāśayitum arhasi
4 evam uktas tu govindo vijayena
mahātmanā
paryavartata rājānaṃ puṇḍarīkekṣaṇo 'cyutaḥ
5 anatikramaṇīyo hi dharmarājasya keśavaḥ
bālyāt prabhṛti govindaḥ prītyā cābhyadhiko 'rjunāt
6 saṃpragṛhya mahābāhur bhujaṃ candanabhūṣitam
śailastambhopamaṃ śaurir
uvācābhivinodayan
7 śuśubhe vadanaṃ tasya sudaṃṣṭraṃ cārulocanam
vyākośam iva vispaṣṭaṃ padmaṃ sūryavibodhitam
8 mā kṛthāḥ puruṣavyāghra śokaṃ tvaṃ gātraśoṣaṇam
na hi te sulabhā bhūyo ye hatāsmin raṇājire
9 svapnalabdhā yathā lābhā vi
tathāḥ pratibodhane
evaṃ te kṣatriyā rājan ye vyatītā mahāraṇe
10 sarve hy abhimukhāḥ śūrā vigatā raṇaśobhinaḥ
naiṣāṃ kaś cit pṛṣṭhato vā palāyan vāpi pātitaḥ
11 sarve tyaktvātmanaḥ prāṇān yuddhvā vīrā mahāhave
śastrapūtā divaṃ prāptā na tāñ
śocitum arhasi
12 atraivodāharantīmam itihāsaṃ purātanam
sṛñjayaṃ putraśokārtaṃ yathāyaṃ prāha nāradaḥ
13 sukhaduḥkhair ahaṃ tvaṃ ca prajāḥ sarvāś ca sṛñjaya
avimuktaṃ cariṣyāmas tatra kā paridevanā
14 mahābhāgyaṃ paraṃ rājñāṃ kīrtyamānaṃ mayā śṛṇu
gacchāvadhānaṃ nṛpate tato duḥkhaṃ prahāsyasi
15 mṛtān mahānubhāvāṃs tvaṃ śrutvaiva tu mahīpatīn
śrutvāpanaya saṃtāpaṃ śṛṇu vistaraśaś ca me
16 āvikṣitaṃ maruttaṃ me mṛtaṃ sṛñjaya śuśruhi
yasya sendrāḥ sa varuṇā bṛhaspatipurogamāḥ
devā viśvasṛjo rājño yajñam īyur
mahātmanaḥ
17 yaḥ spardhām anayac
chakraṃ devarājaṃ śatakratum
śakra priyaiṣī yaṃ vidvān pratyācaṣṭa bṛhaspatiḥ
saṃvarto yājayām āsa yaṃ pīḍārthaṃ bṛhaspateḥ
18 yasmin praśāsati satāṃ nṛpatau nṛpasattama
akṛṣṭapacyā pṛthivī vibabhau caityamālinī
19 āvikṣitasya vai
satre viśve devāḥ sabhā sadaḥ
marutaḥ pariveṣṭāraḥ sādhyāś cāsan mahātmanaḥ
20 marudgaṇā maruttasya
yat somam apibanta te
devān manuṣyān gandharvān
atyaricyanta dakṣiṇāḥ
21 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
22 suhotraṃ ced
vaitithinaṃ mṛtaṃ sṛñjaya śuśruma
yasmai hiraṇyaṃ vavṛṣe magahvān parivatsaram
23 satyanāmā vasumatī yaṃ prāpyāsīj janādhipa
hiraṇyam avahan nadyas tasmiñ
janapadeśvare
24 kūrmān karkaṭakān nakrān makarāñ śiṃśukān api
nadīṣv apātayad rājan maghavā
lokapūjitaḥ
25 hairaṇyān patitān dṛṣṭvā matsyān makarakacchapān
sahasraśo 'tha śataśas tato 'smayata vaitithiḥ
26 tad dhiraṇyam aparyantam āvṛttaṃ kurujāṅgale
ījāno vitate yajñe brāhmaṇebhyaḥ samāhitaḥ
27 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
adakṣiṇam ayajvānaṃ śvaitya saṃśāmya mā śucaḥ
28 aṅgaṃ bṛhadrathaṃ caiva mṛtaṃ śuśruma sṛñjaya
yaḥ sahasraṃ sahasrāṇāṃ śvetān aśvān avāsṛjat
29 sahasraṃ ca sahasrāṇāṃ kanyā hemavibhūṣitāḥ
ījāno vitate yajñe dakṣiṇām atyakālayat
30 śataṃ śatasahasrāṇāṃ vṛṣāṇāṃ hemamālinām
gavāṃ sahasrānucaraṃ dakṣiṇām atyakālayat
31 aṅgasya yajamānasya
tadā viṣṇupade girau
amādyad indraḥ somena dakṣiṇābhir dvijātayaḥ
32 yasya yajñeṣu rājendra śatasaṃkhyeṣu vai punaḥ
devān manuṣyān gandharvān
atyaricyanta dakṣiṇāḥ
33 na jāto janitā cānyaḥ pumān yas tat pradāsyati
yad aṅgaḥ pradadau
vittaṃ somasaṃsthāsu saptasu
34 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
35 śibim auśīnaraṃ caiva mṛtaṃ śuśruma sṛñjaya
ya imāṃ pṛthivīṃ kṛtsnāṃ carmavat samaveṣṭayat
36 mahatā rathaghoṣeṇa pṛthivīm anunādayan
ekachatrāṃ mahīṃ cakre jaitreṇaika rathena yaḥ
37 yāvad adya gavāśvaṃ syād āraṇyaiḥ paśubhiḥ saha
tāvatīḥ pradadau gāḥ sa śibir auśīnaro 'dhvare
38 nodyantāraṃ dhuraṃ tasya kaṃ cin mene prajāpatiḥ
na bhūtaṃ na bhaviṣyantaṃ sarvarājasu bhārata
anyatrauśīnarāc chaibyād rājarṣer indra vikramāt
39 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
adakṣiṇam ayajvānaṃ taṃ vai saṃśāmya mā śucaḥ
40 bharataṃ caiva dauḥṣantiṃ mṛtaṃ sṛñjaya śuśruma
śākuntaliṃ maheṣvāsaṃ bhūri draviṇa tejasam
41 yo baddhvā triṃśato hy aśvān devaibhyo yamunām anu
sarasvatīṃ viṃśatiṃ ca gaṅgām anu caturdaśa
42 aśvamedha sahasreṇa rājasūya śatena ca
iṣṭavān sa mahātejā dauḥṣantir bharataḥ purā
43 bharatasya mahat karma sarvarājasu
pārthivāḥ
khaṃ martyā iva bāhubhyāṃ nānugantum aśaknuvan
44 paraṃ sahasrād yo
baddhvā hayān vedīṃ vicitya ca
sahasraṃ yatra padmānāṃ kaṇvāya bharato dadau
45 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
46 rāmaṃ dāśarathiṃ caiva mṛtaṃ śuśruma sṛñjaya
yo 'nvakampata vai nityaṃ prajāḥ putrān ivaurasān
47 vidhavā yasya viṣaye nānāthāḥ kāś canābhavan
sarvasyāsīt pitṛsamo rāmo rājyaṃ yadānvaśāt
48 kālavarṣāś ca
parjanyāḥ sasyāni rasavanti ca
nityaṃ subhikṣam evāsīd rāme rājyaṃ praśāsati
49 prāṇino nāpsu
majjanti nānarthe pāvako 'dahat
na vyālajaṃ bhayaṃ cāsīd rāme rājyaṃ praśāsati
50 āsan varṣasahasrāṇi tathā putrasahasrikāḥ
arogāḥ sarvasiddhārthāḥ prajā rāme praśāsati
51 nānyonyena vivādo 'bhūt strīṇām api kuto nṛṇām
dharmanityāḥ prajāś cāsan rāme
rājyaṃ praśāsati
52 nityapuṣpaphalāś
caiva pādapā nirupadravāḥ
sarvā droṇa dughā gāvo rāme
rājyaṃ praśāsati
53 sa caturdaśa varṣāṇi vane proṣya mahātapāḥ
daśāśvamedhāñ jārūthyān ājahāra nirargalān
54 śyāmo yuvā lohitākṣo mattavāraṇavikramaḥ
daśavarṣasahasrāṇi rāmo rājyam akārayat
55 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
56 bhagīrathaṃ ca rājānaṃ mṛtaṃ śuśruma sṛñjaya
yasyednro vitate yajñe somaṃ pītvā madotkaṭaḥ
57 asurāṇāṃ sahasrāṇi bahūni surasattamaḥ
ajayad bāhuvīryeṇa bhagavān
pākaśāsanaḥ
58 yaḥ sahasraṃ sahasrāṇāṃ kanyā hemavibhūṣitāḥ
ījāno vitate yajñe dakṣiṇām atyakālayat
59 sarvā rathagatāḥ kanyā rathāḥ sarve caturyujaḥ
rathe rathe śataṃ nāgāḥ padmino hemamālinaḥ
60 sahasram aśvā ekaikaṃ hastinaṃ pṛṣṭhato 'nvayuḥ
gavāṃ sahasram aśve 'śve sahasraṃ gavy ajāvikam
61 upahvare nivasato yasyāṅke niṣasāda ha
gaṅgā bhāgīrathī tasmād urvaśī hy
abhavat purā
62 bhūridakṣiṇam ikṣvākuṃ yajamānaṃ bhagīratham
trilokapatha gā gaṅgā duhitṛtvam upeyiṣī
63 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
64 dilīpaṃ caivailavilaṃ mṛtaṃ śuśruma sṛñjaya
yasya karmāṇi bhūrīṇi kathayanti dvijātayaḥ
65 imāṃ vai vasu saṃpannāṃ vasudhāṃ vasudhādhipaḥ
dadau tasmin mahāyajñe brāhmaṇaibhyaḥ samāhitaḥ
66 tasyeha yajamānasya yajñe yajñe
purohitaḥ
sahasraṃ vāraṇān haimān dakṣiṇām atyakālayat
67 yasya yajñe mahān āsīd yūpaḥ śrīmān hiraṇmayaḥ
taṃ devāḥ karma kurvāṇāḥ śakra jyeṣṭhā upāśrayan
68 caṣālo yasya sauvarṇas tasmin yūpe hiraṇmaye
nanṛtur devagandharvāḥ ṣaṭ sahasrāṇi saptadhā
69 avādayat tatra vīṇāṃ madhye viśvāvasuḥ svayam
sarvabhūtāny amanyanta mama vādayatīty ayam
70 etad rājño dilīpasya rājāno
nānucakrire
yat striyo hemasaṃpannāḥ pathi mattāḥ sma śerate
71 rājānam ugradhanvānaṃ dilīpaṃ satyavādinam
ye 'paśyan sumahātmānaṃ te 'pi
svargajito narāḥ
72 trayaḥ śabdā na
jīryante dilīpasya niveśane
svādhyāyaghoṣo jyāghoṣo dīyatām iti caiva hi
73 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
74 māṃdhātāraṃ yauvanāśvaṃ mṛtaṃ śuśruma sṛñjaya
yaṃ devā maruto garbhaṃ pituḥ pārśvād apāharan
75 saṃvṛddho yuvanāśvasya jaṭhare yo mahātmanaḥ
pṛṣad ājyodbhavaḥ śrīmāṃs trilokavijayī nṛpaḥ
76 yaṃ dṛṣṭvā pitur utsaṅge śayānaṃ devarūpiṇam
anyonyam abruvan devāḥ kam ayaṃ dhāsyatīti vai
77 mām eva dhāsyatīty evam indro
abhyavapadyata
māṃdhāteti tatas tasya nāma cakre
śatakratuḥ
78 tatas tu payaso dhārāṃ puṣṭi hetor mahātmanaḥ
tasyāsye yauvanāśvasya pāṇir indrasya cāsravat
79 taṃ piban pāṇim indrasya samām ahnā vyavardhata
sa āsīd dvādaśa samo dvādaśāhena pārthiva
80 tam iyaṃ pṛthivī sarvā ekāhnā samapadyata
dharmātmānaṃ mahātmānaṃ śūram indrasamaṃ yudhi
81 ya āṅgāraṃ hi nṛpatiṃ maruttam asitaṃ gayam
aṅgaṃ bṛhadrathaṃ caiva māṃdhātā samare 'jayat
82 yauvanāśvo yadāṅgāraṃ samare samayodhayat
visphārair dhanuṣo devā dyaur
abhedīti menire
83 yataḥ sūrya udeti
sma yatra ca pratitiṣṭhati
sarvaṃ tad yauvanāśvasya māṃdhātuḥ kṣetram ucyate
84 aśvamedha śateneṣṭvā rājasūya śatena ca
adadād rohitān matsyān brāhmaṇaibhyo mahīpatiḥ
85 hairaṇyān
yojanotsedhān āyatān daśayojanam
atiriktān dvijātibhyo vyabhajann itare janāḥ
86 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
87 yayātiṃ nāhuṣaṃ caiva mṛtaṃ śuśruma sṛñjaya
ya imāṃ pṛthivīṃ sarvāṃ vijitya saha sāgarām
88 śamyā pātenābhyatīyād vedībhiś
citrayan nṛpa
ījānaḥ kratubhiḥ puṇyaiḥ paryagacchad vasuṃdharām
89 iṣṭvā kratusahasreṇa vājimedhaśatena ca
tarpayām āsa devendraṃ tribhiḥ kāñcanaparvataiḥ
90 vyūḍhe devāsure
yuddhe hatvā daiteya dānavān
vyabhajat pṛthivīṃ kṛtsnāṃ yayātir nahuṣātmajaḥ
91 anteṣu putrān nikṣipya yadudruhyu purogamān
pūruṃ rājye 'bhiṣicya sve sadāraḥ prasthito vanam
92 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
93 ambarīṣaṃ ca nābhāgaṃ mṛtaṃ śuśruma sṛñjaya
yaṃ prajā vavrire puṇyaṃ goptāraṃ nṛpasattama
94 yaḥ sahasraṃ sahasrāṇāṃ rājñām ayuta yājinām
ījāno vitate yajñe brāhmaṇaibhyaḥ samāhitaḥ
95 naitat pūrve janāś cakrur na kariṣyanti cāpare
ity ambarīṣaṃ nābhāgam anvamodanta dakṣiṇāḥ
96 śataṃ rājasahasrāṇi śataṃ rājaśatāni ca
sarve 'śvamedhair ījānās te 'bhyayur dakṣiṇāyanam
97 sa cen mamāra sṛñjaya caturbhadra taras tvayā
putrāt puṇyataraś caiva mā
putram anutapyathāḥ
98 śaśabinduṃ caitrarathaṃ mṛtaṃ śuśruma sṛñjaya
yasya bhāryā sahasrāṇāṃ śatam āsīn mahātmanaḥ
99 sahasraṃ tu sahasrāṇāṃ yasyāsañ śāśa bindavaḥ
hiraṇyakavacāḥ sarve sarve cottamadhanvinaḥ
100 śataṃ kanyā
rājaputram ekaikaṃ pṛṣṭhato 'nvayuḥ
kanyāṃ kanyāṃ śataṃ nāgā nāgaṃ nāgaṃ śataṃ rathāḥ
101 rathaṃ rathaṃ śataṃ cāśvā deśajā hemamālinaḥ
aśvam aśvaṃ śataṃ gāvo gāṃ gāṃ tadvad ajāvikam
102 etad dhanam aparyantam aśvamedhe mahāmakhe
śaśabindur mahārāja brāhmaṇaibhyaḥ samādiśat
103 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā putram anutapyathāḥ
104 gayam āmūrtarayasaṃ mṛtaṃ śuśruma sṛñjaya
yaḥ sa varṣaśataṃ rājā hutaśiṣṭāśano 'bhavat
105 yasmai vahnir varān prādāt tato vavre
varān gayaḥ
dadato me 'kṣayā cāstu dharme śraddhā ca
vardhatām
106 mano me ramatāṃ satye tvatprasādād dhutāśana
lebhe ca kāmāṃs tān sarvān pāvakād
iti naḥ śrutam
107 darśena paurṇamāsena
cāturmāsyaiḥ punaḥ punaḥ
ayajat sa mahātejāḥ sahasraṃ parivatsarān
108 śataṃ gavāṃ sahasrāṇi śatam aśvaśatāni ca
utthāyotthāya vai prādāt sahasraṃ parivatsarān
109 tarpayām āsa somena devān vittair dvijān
api
pitṝn svadhābhiḥ kāmaiś ca striyaḥ svāḥ puruṣarṣabha
110 sauvarṇāṃ pṛthivīṃ kṛtvā daśavyāmāṃ dvir āyatām
dakṣimām adadad rājā vājimedhamahāmakhe
111 yāvatyaḥ sikatā rājan gaṅgāyāḥ puruṣarṣabha
tāvatīr eva gāḥ prādād āmūrtarayaso
gayaḥ
112 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā putram
anutapyathāḥ
113 ranti devaṃ ca sāṅkṛtyaṃ mṛtaṃ śuśruma sṛñjaya
samyag ārādhya yaḥ śakraṃ varaṃ lebhe mahāyaśāḥ
114 annaṃ ca no bahu bhaved
atithīṃś ca labhemahi
śraddhā ca no mā vyagaman mā ca yāciṣma kaṃ cana
115 upātiṣṭhanta paśavaḥ svayaṃ taṃ saṃśitavratam
grāmyāraṇyā mahātmānaṃ ranti devaṃ yaśasvinam
116 mahānadī carma rāśer utkledāt susruve yataḥ
tataś carmaṇvatīty evaṃ vikhyātā sā mahānadī
117 brāhmaṇaibhyo dadau niṣkān sadasi pratate nṛpaḥ
tubhyaṃ tubhyaṃ niṣkam iti yatrākrośanti vai dvijāḥ
sahasraṃ tubhyam ity uktvā brāhmaṇān sma prapadyate
118 anvāhāryopakaraṇaṃ dravyopakaraṇaṃ ca yat
ghaṭāḥ sthālyaḥ kaṭāhāś ca pātryaś ca piṭharā api
na tat kiṃ cid asauvarṇaṃ ranti devasya dhīmataḥ
119 sāṅkṛte ranti devasya yāṃ rātrim avasad gṛhe
ālabhyanta śataṃ gāvaḥ sahasrāṇi ca viṃśatiḥ
120 tatra sma sūdāḥ krośanti sumṛṣṭamaṇikuṇḍalāḥ
sūpabhūyiṣṭham aśnīdhvaṃ nādya māṃsaṃ yathā purā
121 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā putram
anutapyathāḥ
122 sagaraṃ ca mahātmānaṃ mṛtaṃ śuśruma sṛñjaya
aikṣvākaṃ puruṣavyāghram ati mānuṣavikramam
123 ṣaṣṭiḥ putrasahasrāṇi yaṃ yāntaṃ pṛṣṭhato 'nvayuḥ
nakṣatrarājaṃ varṣānte vyabhre jyotir gaṇā iva
124 ekachatrā mahī yasya praṇatā hy abhavat purā
yo 'śvamedha sahasreṇa tarpayām āsa
devatāḥ
125 yaḥ prādāt
kāñcanastambhaṃ prāsādaṃ sarvakāñcanam
pūrṇaṃ padmadalākṣīṇāṃ strīṇāṃ śayanasaṃkulam
126 dvijātibhyo 'nurūpaibhyaḥ kāmān uccāvacāṃs tathā
yasyādeśena tad vittaṃ vyabhajanta
dvijātayaḥ
127 khānayām āsa yaḥ kopāt pṛthivīṃ sāgarāṅkitām
yasya nāmnā samudraś ca sāgaratvam upāgataḥ
128 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā putram
anutapyathāḥ
129 rājānaṃ ca pṛthuṃ vainyaṃ mṛtaṃ śuśruma sṛñjaya
yam abhyaṣiñcan saṃbhūya mahāraṇye maharṣayaḥ
130 prathayiṣyati vai
lokān pṛthur ity eva śabditaḥ
kṣatāc ca nas trāyatīti sa tasmāt kṣatriyaḥ smṛtaḥ
131 pṛthuṃ vainyaṃ prajā dṛṣṭvā raktāḥ smeti yad abruvan
tato rājeti nāmāsya anurāgād ajāyata
132 akṛṣṭapacyā pṛthivī puṭake puṭake madhu
sarvā droṇa dughā gāvo vainyasyāsan
praśāsataḥ
133 arogāḥ sarvasiddhārthā
manuṣyā akutobhayāḥ
yathābhikāmam avasan kṣetreṣu ca gṛheṣu ca
134 āpaḥ saṃstambhire yasya samudrasya yiyāsataḥ
saritaś cānudīryanta dhvajasaṅgaś ca
nābhavat
135 hairaṇyāṃs trinalotsedhān parvatān ekaviṃśatim
brāhmaṇaibhyo dadau rājā yo 'śvamedhe mahāmakhe
136 sa cen mamāra sṛñjaya caturbhadrataras tvayā
putrāt puṇyataraś caiva mā putram
anutapyathāḥ
137 kiṃ vai tūṣṇīṃ dhyāyasi sṛñjaya tvaṃ; na me rājan vācam imāṃ śṛṇoṣi
na cen moghaṃ vipralaptaṃ mayedaṃ; pathyaṃ mumūrṣor iva samyag uktam
138 [sṛnjaya]
śṛṇomi te nārada vācam etāṃ; vicitrārthāṃ srajam iva puṇyagandhām
rājarṣīṇāṃ puṇyakṛtāṃ mahātmanāṃ; kīrtyā yuktāṃ śokanirṇāśanārtham
139 na te moghaṃ vipralaptaṃ maharṣe; dṛṣṭvaiva tvāṃ nāradāhaṃ vi śokaḥ
śuśrūṣe te vacanaṃ brahmavādin; na te
tṛpyāmy amṛtasyeva pānāt
140 amoghadarśin mama cet prasādaṃ; sutāgha dagdhasya vibho prakuryāḥ
mṛtasya saṃjīvanam adya me
syāt; tava prasādāt suta saṃgamaś ca
141 [nārada]
yas te putro dayito 'yaṃ viyātaḥ; svarṇaṣṭhīvī yam adāt parvatas te
punas te taṃ putram ahaṃ dadāmi; hiraṇyanābhaṃ varṣasahasriṇaṃ ca
SECTION XXIX
Vaisampayana said, "The foremost of kings, viz., Yudhishthira the sonp. 54
of Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna and spoke as follows:
"Arjuna said, 'This scorcher of foes, viz., Dharma's son, is burning with grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava I Once more, O Janardana, all of us have fallen into great danger. It behoveth thee! O mighty-armed one, to dispel his grief.'"
Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the lotus-eyed Govinda of unfading glory turned his face towards the king. Kesava could not by any means be disregarded by Yudhishthira. From the earliest years Govinda was dearer to Yudhishthira than Arjuna himself. Taking up the king's hand adorned with sandal-paste and looking like a column of marble, the mighty-armed Saurin began to speak, gladdening (the hearts of all who listened to him). His face, adorned with teeth and eyes that were very beautiful, shone brightly like a full-blown lotus at sunrise.
"Vasudeva said, "Do not, O tiger among men, indulge in such grief that emaciates thy body. They who have been slain in this battle will on no account be got back. Those Kshatriyas, O king, that have fallen in this great battle, are even, like objects that one acquires in one's dreams and that vanish when one awakes. All of them were heroes and ornaments of battle. They were vanquished while rushing with faces towards their foes. No one amongst them was slain with wounds on the back or while flying away. All of them, having contended with heroes in great battle and having cast off their life-breaths then, have, sanctified by weapons, proceeded to heaven. It behoveth thee not to grieve for them. Devoted to the duties of Kshatriyas, possessed of courage, perfectly conversant with the Vedas and their branches, all of them have attained to that blissful end which is obtainable by heroes. It behoveth thee not to grieve for them after hearing of those high-souled lords of the earth, of ancient days, that departed from this world. In this connection is cited the old discourse of Narada before Srinjaya when the latter was deeply afflicted with grief on account of the death of his son. (Narada said),--Subject to happiness and misery, myself, thyself and all creatures, O Srinjaya, shall have to die. What cause then is there for sorrow. Listen to me as I recite the great blessedness of (some) ancient king. Hear me with concentrated attention. Thou shalt then, O king, cast off thy grief. Listening to the story of those high-souled lords of the earth, abate thy sorrow. O, hear me as I recite their stories to thee in detail. By listening to the charming and delightful history of those kings of ancient times, malignant stars may be propitiated and the period of one's life be increased. We hear, O Srinjaya, that there was a king of the name of Marutta who was the son of Avikshit. Even he fell a prey to death. The gods with Indra and Varuna and Vrihaspati at their head came to sacrifice, called Viswasrij, performed by that high-souled monarch. 1 Challenging Sakra, the chief of the gods, that king vanquished him in battle. The learned Vrihaspati, from desire of doing good unto Indra, had refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the younger brother
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of Vrihaspati, acceded to the king's request. During the rule of that king, O best of monarchs, the earth yielded crops without being tilled and was adorned with diverse kinds of ornaments. In the sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted as distributors (of food and presents) and the high-souled Sadhyas were also present. In that sacrifice of Marutta, the Maruts drank Soma. The sacrificial presents the king made surpassed (in value) those ever made by the gods, the Gandharvas, and men. When even that king, O Srinjaya, who transcended thee in religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son. There was another king of the name of Suhotra the son of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During his rule, Maghavat showered gold for one whole year upon his kingdom. Obtaining that king for her lord, the earth became in reality (and not in name only as before) Vasumati. 1 The rivers, during the sway of that king, bore golden tortoises, crabs, alligators, sharks, and porpoises, for the adorable Indra, O king, had showered these upon them. Beholding those golden fishes and sharks and tortoises in hundreds and thousands, Atithi's son became filled with wonder. Collecting that vast wealth of gold that covered the earth, Suhotra performed a sacrifice at Kurujangala and gave it away unto the Brahmanas, When that king, O Srinjaya, who transcended thee in the four attributes of religious merit, knowledge, renunciation, and affluence, and who was purer than thy son, felt a prey to death, do not grieve for thy son (that is dead). Thy son never performed a sacrifice and never made gifts. Knowing this, pacify thy mind and do not give away to grief. 2 We hear also, O Srinjaya, that Vrihadratha the king of the Angas, fell a prey to death. He gave away I hundred thousand steeds. A hundred thousand maidens also, adorned with golden ornaments, he gave away as presents in a sacrifice he performed. A hundred thousand elephants also of the best breed, he gave away as presents in another sacrifice performed by him. A hundred millions also of bulls, adorned with golden chains, with thousands of kine accompanying them, he gave away as sacrificial presents. While the king of Anga performed his sacrifice by the hill called Vishnupada, Indra became intoxicated with the Soma he drank, and the Brahmanas with the presents they received. In the sacrifices, O monarch, numbering by hundreds, that this king performed of old, the presents he made far surpassed those ever made by the gods, the Gandharvas, and men. No other man was born, or will ever be born, that gave or will give away so much wealth as was given away by the king of the Angas in the seven sacrifices he performed, each of which was characterised by the consecration of the Soma. 3 When, O Srinjaya, this Vrihadratha even, who was thy superior in the four attributes and who was
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purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the son of Usinara, fell a prey to death. That king swayed the whole earth as one sways the leathern shield in his hand. Riding on a single car that proved victorious in every battle, king Sivi caused the whole earth to resound with the rattle of his wheels and subjugated all monarchs. 1 Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he had, both domestic and wild. The Creator himself thought that no one amongst the kings of the past or the future had or would have the ability to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost of kings, that hero who was possessed of prowess equal to that of Indra himself, bore. Do not, therefore, grieve or thy son who never performed any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta and Sakuntala, who had a vast and well-filled treasury, fell a prey to death. Devoting three hundred horses unto the gods on the banks of the Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks of Ganga, that king of great energy, in days of old, performed (in this order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one amongst the kings of the earth can imitate the great deeds of Bharata, even as no man can, by the might of his arms, soar into the welkin. Erecting numerous sacrificial altars, he gave away innumerable horses and untold wealth unto the sage Kanwa. 2 When even he, O Srinjaya, who was far superior to thee in the four attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to death. He always cherished his subjects as if they were the sons of his own loins. In his dominions there were no widows and none that was helpless. Indeed, Rama in governing his kingdom always acted like his father Dasaratha. The clouds, yielding showers season ably, caused the crops to grow abundantly. During the period of his rule, food was always abundant in his kingdom. No death occurred by drowning or by fire. As long as Rama governed it, there was no fear in his kingdom of any disease. Every man lived for a thousand years, and every man was blessed with a thousand children. During the period of Rama's sway, all men were whole and all men attained the fruition of their wishes. The very women did not quarrel with one another, what need then be said of the men? During his rule his subjects were always devoted to virtue. Contented, crowned with fruition in respect of all the objects of their desire, fearless, free, and wedded to the vow of truth, were all the people when Rama governed the kingdom. The trees always bore flowers and fruit and were subject to no accidents. Every cow yielded milk filling a drona to the brim. Having dwelt, in the observance of severe penances,
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for four and ten years in the woods, Rama performed ten Horse-sacrifices of great splendour 1 and to them the freest access was given to all. Possessed of youth, of a dark complexion, with red eyes, he looked like the leader of an elephantine herd. With aims stretching down to his knees and of handsome face, his shoulders were like those of a lion and the might of his arms great. Ascending upon the throne of Ayodhya, he ruled for ten thousand and ten hundred years. When, he O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Bhagiratha also died. In one of the sacrifices of that king, intoxicated with the Soma he had drunk, Indra, the adorable chastiser of Paka and the chief of the gods, vanquished, by putting forth the might of his arms, many thousands of Asuras. King Bhagiratha, in one of the sacrifices he performed, gave away a million of maidens adorned with ornaments of gold. Each of those maidens sat upon a car and unto each car were attached four steeds. With each car were a hundred elephants, all of the foremost breed and decked with chains of gold. Behind each elephant were a thousand steeds, and behind each steed a thousand kine, and behind each cow a thousand goats and sheep. (The river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of this king dwelling near (her stream), and from this incident she came to be called Urvasi. 2 The triple-coursed Ganga had agreed to be the daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in the performance of sacrifices with presents in profusion unto the Brahmanas. 3 When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son. We hear, O Srinjaya, that the high-souled Dilipa also fell a prey to death. The Brahmanas love to recite his innumerable deeds. In one of his great sacrifices that king, with heart fully assenting, gave away the entire earth, abounding with wealth, unto the Brahmanas. In each sacrifice performed by him, the chief priest received as sacrificial fee a thousand elephants made of gold. In one of his sacrifices, the stake (set up for slaughtering the victims) was made of gold and looked exceedingly beautiful. Discharging the duties assigned to them, the gods having Sakra for their chief, used to seek the protection of that king. Upon that golden stake possessed of great effulgence and decked with a ring, six thousand Gods and Gandharvas danced in joy, and Viswavasu himself, in their midst played on his Vina the seven notes according to the rules that regulate their combinations. Such was the character of Viswavasu's music that every creature
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[paragraph continues] (whatever he might be) thought that the great Gandharva was playing to him alone. No other monarch could imitate this achievement of king Dilipa. The elephants of that king, intoxicated and adorned with housings of gold, used to lie down on the roads. 1 Those men proceeded to heaven that succeeded in obtaining a sight even of the high-souled king Dilipa who was ever truthful in speech and whose bow could bear a hundred foes equal in energy to a hundred Anantas. 2 These three sounds never ceased in Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows, and cries of Let it be given. When he, O Srinjaya, who transcended thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Yuvanaswa's son Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The deities named Maruts extracted that child from his sire's stomach through one of its sides. Sprung from a quantity of clarified butter that had been sanctified by mantras (and that had by mistake been quaffed by his sire instead of his sire's spouse) Mandhatri was born in the stomach of the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri conquered the three worlds. Beholding that child of celestial beauty lying on the lap of his sire, the God asked one another, 'From whom shall this child obtain suck?' Then Indra approached him, saying, 'He shall obtain stick even from me!' From this circumstance, the chief of the deities came to call the child by the name of Mandhatri. 3 From the nourishment of that high-souled child of Yuvanaswa, the finger of Indra, placed in his mouth, began to yield a jet of milk. Sucking Indra's finger, he grew up into a stout youth in a hundred days, In twelve days he looked like one of twelve years. The whole earth in one day came under the sway of that high-souled and virtuous and brave king who resembled Indra himself for prowess in battle. He vanquished king Angada, Marutta, Asita, Gaya, and Vrihadratha the king of the Angas. 4 When Yuvanaswa's son fought in battle with Angada, the Gods thought that the firmament was breaking with the twang of his how. The whole earth from where the Sun rises to where he sets is said to be the field of Mandhatri. Having performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in length and one in breadth. Those that remained after gratifying the Brahmanas were divided amongst themselves by the other classes. When he, O Srinjaya, who transcended thee in respect of the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son of Nahusha, also fell a prey to death. Having subjugated
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the whole world with its seas, he journeyed through it, decking it with successive sacrificial altars the intervals between which were measured by throws of a heavy piece of wood. Indeed, he reached the very shores of the sea as he proceeded performing great sacrifices (on those altars along his way). 1 Having performed a thousand sacrifices and a hundred Vajapeyas, he gratified the foremost of Brahmanas with three mountains of gold. Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's son, Yayati, divided the whole earth (among his children). At last discarding his other sons headed by Yadu and Drahyu, he installed (his youngest son) Puru on his throne and then entered the woods accompanied by his wife, When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Amvarisha also, the son of Nabhaga, fell a prey to death. That protector (of the world) and foremost of kings was regarded by his subjects as the embodiment of virtue. That monarch, in one of his sacrifices, assigned to the Brahmanas, for waiting upon them, a million of kings who had themselves performed thousands of sacrifices each. Men of piety praised Amvarisha, the son of Nabhaga, saying that such feats had never been achieved before nor would their like be achieved in the future. 2 Those hundreds upon hundreds and thousands upon thousands of kings (that had at the command of Amvarisha waited at his sacrifices upon the Brahmanas that came there) became (through Amvarisha's merits) crowned with the fruits of the Horse-sacrifice, and followed their lord by the Southern-path (to regions or brightness and bliss). When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena, felt a prey to death. That high-souled king had a hundred thousand wives, and million of sorts. All of them used to wear golden armour and all of them were excellent bowmen. Each of those princes married a hundred princesses, and each princess brought a hundred elephants. With each of those elephants were a hundred cars. With each car were a hundred steeds, all of good breed and all decked with trappings of gold. With each steed were a hundred kine, and with each cow were a hundred sheep and goats. This countless wealth, O monarch, Sasavindu gave away, in a Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy child that is dead. We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey to death. For a hundred years, that king subsisted upon the remains of sacrificial food. (Pleased with such devotion) Agni desired to give him boons. The boons solicited by Gaya were, 'Let
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my wealth be inexhaustible even if I give ceaselessly. Let my regard for virtue exist for ever. Let my heart ever take pleasure in Truth, through thy grace, O cater of sacrificial libations.' It hath been heard by us that king Gaya obtained all those wishes from Agni. On days of the new moon, on those of the full moon, and on every fourth month, for a thousand years, Gaya repeatedly performed the Horse-sacrifice. Rising (at the completion of every sacrifice) he gave away a hundred thousand kine and hundreds of mules (unto the Brahmanas) during this period. That bull among men gratified the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha, and the women with the accomplishment of all their wishes. In his great Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a hundred cubits in length and fifty in breadth, and gave it away as the sacrificial fee. That foremost of men, viz., Gaya, the son of Amurtarayas, gave away as many kine as there are sand grains, O king, in the river Ganga. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that Sankriti's son Rantideva also fell a prey to death. Having undergone the austerest of penances and adored him with great reverence, he obtained these boons from Sakra, having solicited them, saying 'Let us have abundant food and numerous guests. Let not my faith sustain any diminution, and let us not have to ask anything of any person.' The animals, both domestic and wild, slaughtered in his sacrifice, used to come to him, viz., the high-souled Rantideva of rigid vows and great fame, of their own accord. The secretions that flowed from the skins of the animals (slaughtered in his sacrifices), produced a mighty and celebrated river which to this day is known by the name of Charmanwati. King Rantideva used to make gifts unto the Brahmanas in an extensive enclosure. When the king said, 'Unto thee I give a hundred nishkas! Unto thee I give a hundred,' the Brahmanas (without accepting what was offered) made a noise (expressive of refusal). When, however, the king would say, 'I give a thousand nishkas,' the gifts were all accepted. All the vessels and plates, in Rantideva's palace, for holding food and other articles, all the jugs and pots, the pans and plates and cups, were of gold. On those nights during which the guests used to live in Rantideva's abode, twenty thousand and one hundred kine had to be slaughtered. Yet even on such occasions, the cooks, decked in ear-rings, used to proclaim (amongst those that sat down to supper): 'There is abundant soup, take as much as ye wish; but of flesh we have not as much today as on former occasions.' When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that the high-souled Sagara also fell a prey to death. He was of Ikshvaku's race, a tiger among men, and of superhuman prowess. Sixty thousand sons used to walk behind him, like myriads upon myriads of stars waiting upon the Moon in the cloudless firmament of autumn. His sway extended over the whole of this earth. 1 He gratified the gods by performing
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a thousand Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions with columns of gold and (other parts) made entirely of that precious metal, containing costly beds and bevies of beautiful ladies with eyes resembling petals of the lotus, and diverse other kinds of valuable objects. At his command, the Brahmanas divided those gifts among themselves. Through anger that king caused the earth to be excavated whereupon she came to have the ocean on her bosom, and for this, the ocean has come to be called Sagara after his name. When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a prey to death. The great Rishis, assembling together in the great forest, installed him in the sovereignty of the earth. And because it was thought that he would advance all mankind, he was, for that reason, called Prithu (the advancer). And because also he protected people from injuries (Kshata), he was, for that reason, called a Kshatriya (protector from injuries). Beholding Prithu the son of Vena, all the creatures of the earth exclaimed, 'We have been lovingly attached to him.' From this circumstance of the loving attachment (to him of all creatures), he came to be called a Raja (one that can inspire attachment). The earth, during his sway, yielded crops without being tilled, every leaf that the trees had bore honey; and every cow yielded a jugful of milk. All men were hale and all their wishes used to be crowned with fruition. They had no fear of any kind. They used to live, as they pleased, in fields or in (sheltered) houses. When Prithu desired to go over the sea, the waters became solidified. The rivers also never swelled up when he had to cross them but remained perfectly calm. The standard on his car moved freely everywhere (without being obstructed by any impediment). King Prithu, in one of his grand Horse-sacrifices, gave away unto the Brahman as one and twenty mountains of gold, each measuring three nalwas. 1 When he, O Srinjaya, who far surpassed thee in the four principal attributes and who was purer than thy son, fell a prey to death, do not grieve for thy son that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It seems, O king, that thou hearest not these words of mine. If thou hast not heard them, then this discourse of mine has been a fruitless rhapsody, like medicine or diet, to a person on the point of death.'
"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of excellent import and perfumed like a garland of flowers,--this discourse upon the conduct of high-souled royal sages of meritorious deeds and great fame, that can certainly dispel grief. Thy discourse, O great sage, has not been a fruitless rhapsody. I have been freed from grief at thy very sight. Like one never satiated with drinking nectar, I am not satiated with thy words. O thou of true sight, if thou, O lord, be inclined to show thy grace towards this person burning on account of the death of his son, then that son, through that grace of thine, is sure to be revived and to mingle once more with me (in this life).
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"Narada said, 'I will give back to thee that son of thine, named Suvarnashthivin, whom Parvata gave thee and who has been bereft of life. Of the splendour of gold, that child shall have a thousand years.'"
Footnotes
54:1 This sacrifice is one in which the performer parts with all his wealth.55:1 Vasumati means possessed of wealth (from Vasu and the syllable mat).
55:2 The Bengal reading chainam in the first line of 31 is better than the Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.
55:3 These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each of these required the consecration of the Soma.
56:1 The expression used is "He caused one umbrella only to be set up." The custom is well-known that none but kings could cause umbrellas to be held over their heads.
56:2 Kanwa had brought up in his retreat Bharata's mother Sakuntala who had been deserted, immediately after her birth, by her mother, Menaka, Bharata himself was born in Kanwa's retreat.
57:1 Jaruthyan is explained by Nilakantha as Stutyan. It may also mean Triguna-dakshinan.
57:2 The legend about the bringing down of Ganga is very beautiful. Ganga is nothing else than the melted form of Vishnu. For a time she dwelt in the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having perished through Kapila's curse, Bhagiratha resolved to rescue their spirits by calling down Ganga from heaven and causing her sacred waters to roll over the spot where their ashes lay. He succeeded in carrying out his resolution after conquering many difficulties. Urvasi literally means one who sits on the lap.
57:3 Triple-coursed, because Ganga is supposed to have one stream in heaven, one on the earth, and a third in the nether regions.
58:1 The sense, I think, is that such was the profusion of Dilipa's wealth that no care was taken for keeping gold-decked elephants within guarded enclosures.
58:2 Satadhanwan is explained by Nilakantha as one whose bow is capable of bearing a hundred Anantas.
58:3 Literally, "Me he shall suck."
58:4 The Burdwan translators take Asita and Gaya as one person called Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two different persons. Of course, both are wrong.
59:1 Samyapat is explained as hurling a heavy piece of wood. What it meant here is that Yayati, having erected an altar, took up and hurled a piece of wood forward, and upon the place where it fell, erected another altar. In this way he proceeded till he reached the very sea shore.
59:2 Dakshinah is explained by Nilakantha as men possessed of Dakshya. It may mean liberal-minded men.
60:1 Literally, 'there was but one umbrella opened on the earth in his time.'
61:1 The word in the original is nala. Nilakantha supposes that it has been so used for the sake or rhythm, the correct form being nalwa, meaning a distance of four hundred cubits.
Book
12
Chapter 30
1 [yudhisṭhira]
sa kathaṃ kāñcanaṣṭhīvī sṛñjayasya suto 'bhavat
parvatena kimarthaṃ ca dattaḥ kena mamāra ca
2 yadā varṣasahasrāyus tadā bhavati mānavaḥ
katham aprāptakaumāraḥ sṛñjayasya suto mṛtaḥ
3 utāho nāmamātraṃ vai suvarṇaṣṭhīvino 'bhavat
tathyaṃ vā kāñcanaṣṭhīvīty etad icchāmi veditum
4 [vāsudeva]
atra te kathayiṣyāmi yathāvṛttaṃ janeśvara
nāradaḥ parvataś caiva prāg
ṛṣī lokapūjitau
5 mātulo bhāgineyaś ca devalokād
ihāgatau
vihartu kāmau saṃprītyā mānuṣyeṣu purā prabhū
6 haviḥ pavitrabhojyena deva bhojyena caiva ha
nārado mātulaś caiva bhāgineyaś ca parvataḥ
7 tāv ubhau tapasopetāv avanī
talacāriṇau
bhuñjānau mānuṣān bhogān
yathāvat paryadhāvatām
8 prītimantau mudā yuktau samayaṃ tatra cakratuḥ
yo bhaved dhṛdi saṃkalpaḥ śubho vā yadi vāśubhaḥ
anyonyasya sa ākhyeyo mṛṣā śāpo 'nyathā bhavet
9 tau tatheti pratijñāya maharṣī lokapūjitau
sṛñjayaṃ śvaityam abhyetya rājānam idam ūcatuḥ
10 āvāṃ bhavati vatsyāvaḥ kaṃ cit kālaṃ hitāya te
yathāvat pṛthivīpālāvayoḥ praguṇī bhava
tatheti kṛtvā tau rājā satkṛtyopacacāra ha
11 tataḥ kadā cit tau
rājā mahātmānau tathāgatau
abravīt paramaprītaḥ suteyaṃ varavarṇinī
12 ekaiva mama kanyaiṣā yuvāṃ paricariṣyati
darśanīyānavadyāṅgī śīlavṛttasamanvitā
sukumārī kumārī ca padmakiñjalka saṃnibhā
13 paramaṃ saumya ity
uktas tābhyāṃ rājā śaśāsa tām
kanye viprāv upacara devavat pitṛvac ca ha
14 sā tu kanyā tathety uktvā pitaraṃ dharmacāriṇī
yathānideśaṃ rājñas tau satkṛtyopacacāra ha
15 tasyās tathopacāreṇa rūpeṇāpratimena ca
nāradaṃ hṛcchayas tūrṇaṃ sahasaivānvapadyata
16 vavṛdhe ca tatas
tasya hṛdi kāmo mahātmanaḥ
yathā śuklasya pakṣasya pravṛttāv uḍurāṭ śanaiḥ
17 na ca taṃ bhāgineyāya parvatāya mahātmane
śaśaṃsa manmathaṃ tīvraṃ vrīḍamānaḥ sa dharmavit
18 tapasā ceṅgitenātha parvato 'tha bubodha tat
kāmārtaṃ nāradaṃ kruddhaḥ śaśāpainaṃ tato bhṛśam
19 kṛtvā samayam avyagro
bhavān vai sahito mayā
yo bhaved dhṛdi saṃkalpaḥ śubho vā yadi vāśubhaḥ
20 anyonyasya sa ākhyeya iti tad vai mṛṣā kṛtam
bhavatā vacanaṃ brahmaṃs tasmād etad vadāmy aham
21 na hi kāmaṃ pravartantaṃ bhavān ācaṣṭa me purā
sukumāryāṃ kumāryāṃ te tasmād eṣa śapāmy aham
22 brahmavādī gurur yasmāt tapasvī
brahmaṇaś ca san
akārṣīḥ samayabhraṃśam āvābhyāṃ yaḥ kṛto mithaḥ
23 śapsye tasmāt susaṃkruddho bhavantaṃ taṃ nibodha me
sukumārī ca te bhāryā bhaviṣyati na saṃśayaḥ
24 vānaraṃ caiva kanyā
tvāṃ vivāhāt prabhṛti prabho
saṃdrakṣyanti narāś cānye svarūpeṇa vinākṛtam
25 sa tad vākyaṃ tu vijñāya nāradaḥ parvatāt tadā
aśapat tam api krodhād bhāgineyaṃ sa mātulaḥ
26 tapasā brahmacaryeṇa satyena ca damena ca
yukto 'pi dharmanityaś ca na svargavāsam āpsyasi
27 tau tu śaptvā bhṛśaṃ kruddhau parasparam amarṣaṇau
pratijagmatur anyonyaṃ kruddhā iva
gajottamau
28 parvataḥ pṛthivīṃ kṛtsnāṃ vicacāra mahāmuniḥ
pūjyamāno yathānyāyaṃ tejasā svena
bhārata
29 atha tām alabhat kanyāṃ nāradaḥ sṛñjayātma jām
dharmeṇa dharmapravaraḥ sukumārīm aninditām
30 sā tu kanyā yathā śāpaṃ nāradaṃ taṃ dadarśa ha
pāṇigrahaṇa mantrāṇāṃ prayogād eva vānaram
31 sukumārī ca devarṣiṃ vānarapratimānanam
naivāvamanyata tadā prītimaty eva cābhavat
32 upatasthe ca bhartāraṃ na cānyaṃ manasāpy agāt
devaṃ muniṃ vā yakṣaṃ vā patitve pativatsalā
33 tataḥ kadā cid
bhagavān parvato 'nusasāra ha
vanaṃ virahitaṃ kiṃ cit tatrāpaśyat sa nāradam
34 tato 'bhivādya provāca nāradaṃ parvatas tadā
bhavān prasādaṃ kurutāṃ svargā deśāya me prabho
35 tam uvāca tato dṛṣṭvā parvataṃ nāradas tadā
kṛtāñjalim upāsīnaṃ dīnaṃ dīnataraḥ svayam
36 tvayāhaṃ prathamaṃ śapto vānaro tvaṃ bhaviṣyasi
ity uktena mayā paścāc chaptas tvam api matsarāt
adya prabhṛti vai vāsaṃ svarge nāvāpsyasīti ha
37 tava naitad dhi sadṛśaṃ putra sthāne hi me bhavān
nivartayetāṃ tau śāpam anyo
'nyena tadā munī
38 śrīsamṛddhaṃ tadā dṛṣṭvā nāradaṃ devarūpiṇam
sukumārī pradudrāva parapaty abhiśaṅkayā
39 tāṃ parvatas tato dṛṣṭvā pradravantīm aninditām
abravīt tava bhartaiṣa nātra kāryā
vicāraṇā
40 ṛṣiḥ paramadharmātmā nārado bhagavān prabhuḥ
tavaivābhedya hṛdayo mā te bhūd atra
saṃśayaḥ
41 sānunītā bahuvidhaṃ parvatena mahātmanā
śāpadoṣaṃ ca taṃ bhartuḥ śrutvā svāṃ prakṛtiṃ gatā
parvato 'tha yayau svargaṃ nārado 'tha yayau gṛhān
42 pratyakṣakarmā
sarvasya nārado 'yaṃ mahān ṛṣiḥ
eṣa vakṣyati vai pṛṣṭo yathāvṛttaṃ narottama
SECTION XXX
"Yudhishthira said, 'How did the son of Srinjaya become Suvarnashthivin? 1 Why also did Parvata give Srinjaya that child? And why did he die? When the lives of all men in those days extended for a thousand years, why did Srinjaya's son die in infancy? Or, was he in name only Suvarnashthivin? How also did he come to be so? I desire to know all this.'"Krishna said, "I will recite to thee, O king, the facts as they happened. There are two Rishis, the foremost ones in the world, named Narada and Parvata. Narada is the maternal uncle and Parvata is his sister's son. With cheerful hearts, the uncle Narada and the nephew Parvata had, in days of old, O king, left heaven for a pleasant ramble on earth for tasting clarified butter and rice. Both of them, possessed of great ascetic merit, wandered over the earth, subsisting on food taken by human beings. Filled with joy and entertaining great affection for each other, they entered into a compact that, whatever wish, good or bad, would be entertained by one should be disclosed to the other, but on the event of one of them acting otherwise, he should be subject to the other's curse. Agreeing to that understanding, those two great Rishis, adored of all the worlds, repaired to king Srinjaya, the son of Sitya and said unto him, 'We two, for thy good, shall dwell with thee for a few days. O lord of earth, do thou attend to all our wants duly.' The king, saying, So be it, set himself to attend upon them hospitably. After a while, one day, the king filled with joy, introduced to those illustrious ascetics his daughter of the fairest complexion, saying, 'This my daughter will wait upon you both. Bright as the filaments of the lotus, she is beautiful and of faultless limbs, accomplished and of sweet manners, and is called Sukumari by name.' 'Very well,' said the Rishis in reply, upon which the king directed his daughter, telling her, 'O child, attend upon these two Brahmanas as thou wouldst upon the gods or thy sire.' The virtuous princess, saying, 'So be it' began to attend upon them in obedience to her father's behest. Her dutiful services and her unrivalled beauty very soon inspired Narada with a tender flame towards her. That tender sentiment began to grow in the heart of the illustrious saint like the moon gradually waxing on the accession of the lighted fortnight. The virtuous Narada, however, overwhelmed by shame, could not disclose that burning attachment to his sister's son, the high-souled Parvata. By his ascetic power, as also by signs, Parvata understood all. Inflamed with rage, the latter thereupon resolved
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to curse the love-afflicted Narada. And he said, 'Having of thy own accord made a compact with me that, whatever wish, good or bad, would be cherished by either of us should be disclosed to the other, thou hast violated it. These were thy own words. O Brahmana! It is for this that I shall curse thee. Thou didst not tell me before that thy heart has been pierced by the charms of the maiden Sukumari! It is for this that I shall curse thee. Thou art a Brahmacharin. Thou art my preceptor. Thou art an ascetic and a Brahmana. Yet hast thou broken the compact thou hadst made with me. Fitted with rage I shall, for this, curse even thee. Listen to me. This Sukumari shall, without doubt, become thy wife. From the time of thy marriage, however, O puissant one, both she and all men shall behold thee an ape, for thy true features having disappeared, an ape shalt thou appear unto all.' Hearing these words of his, the uncle Narada, filled with wrath, cursed his nephew Parvata in return, saying, 'Although thou hast ascetic merit and Brahmacharya and truth and self-restraint, and although thou art ever devoted to virtue, thou shalt not yet succeed in proceeding to heaven.' Filled with rage and desire of vengeance, they thus cursed and flamed against each other like a couple of infuriated elephants. From that time the high-souled Parvata began to wander over the earth, respected as he deserved, O Bharata, for his own energy. Narada then, that foremost of Brahmanas, obtained according to due rites the hand of Srinjaya's daughter, the faultless Sukumari. The princess, however, beheld Narada exactly as the curse had said. Indeed, just after the last of the wedding mantras had been recited, Sukumari beheld the celestial Rishi to have a face like that of an ape. She, however, did not on that account, disregard her lord. On the other hand, she dedicated her love to him. Indeed, the princess, chaste as she was, devoted herself entirely to her lord and did not in her heart even desire any one else among the gods, Munis, and Yakshas for a husband. One day, as the illustrious Parvata, in course of his wanderings, entered a solitary forest, he beheld Narada there. Saluting him, Parvata said, 'Show thy grace unto me by permitting me, O puissant one, to co to heaven.' Seeing the cheerless Parvata kneeling before him with joined hands, Narada, himself mere cheerless, said unto him, 'Thou hadst cursed me first, saying, 'Be thou an ape!' After thou hadst said so unto me, I cursed thee from anger, saying, 'From this day thou shalt not dwell in heaven!' It was not well of thee, since thou art like a son unto me.' The two saints then freed each other from their mutual curses. Beholding her husband possessed of celestial form and blazing with beauty, Sukumari fled from him, taking him to be somebody other than her lord. Seeing the beautiful princess flying away from her lord, Parvata addressed her, saying, 'This one is even thy husband. Do not entertain any scruple. This one is the illustrious and puissant Rishi Narada, that foremost of virtuous persons. He is thy lord, of one soul with thee. Do not have any doubt.' Assured in diverse ways by the high Parvata and formed also of the curse on her lord, the princess regained her equanimity. Then Parvata proceeded to heaven and Narada to his home."
"Vasudeva continued, 'The illustrious Rishi Narada, who was himself
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an actor in this matter, is here. O best of men, asked by thee, he will tell thee everything that happened.'"
Book
12
Chapter 31
1 [vaiṣampāyana]
tato rājā pāṇḍusuto nāradaṃ pratyabhāṣata
bhagavañ śrotum icchāmi suvarṇaṣṭhīvi saṃbhavam
2 evam uktaḥ sa ca munir dharmarājena nāradaḥ
ācacakṣe yathāvṛttaṃ suvarṇaṣṭhīvinaṃ prati
3 evam etan mahārāja yathāyaṃ keśavo 'bravīt
kāryasyāsya tu yac cheṣaṃ tat te vakṣyāmi pṛcchataḥ
4 ahaṃ ca parvataś caiva svasrīyo me mahāmuniḥ
vastu kāmāv abhigatau sṛñjayaṃ jayatāṃ varam
5 tatra saṃpūjitau tena vidhidṛṣṭena karmaṇā
sarvakāmaiḥ suvihitau nivasāvo
'sya veśmani
6 vyatikrāntāsu varṣāsu samaye gamanasya ca
parvato mām uvācedaṃ kāle vacanam arthavat
7 āvām asya narendrasya gṛhe paramapūjitau
uṣitau samaye brahmaṃś cintyatām atra sāṃpratam
8 tato 'ham abruvaṃ rājan parvataṃ śubhadarśanam
sarvam etat tvayi vibho bhāgineyopapadyate
9 vareṇa chandyatāṃ rājā labhatāṃ yad yad icchati
āvayos tapasā siddhiṃ prāpnotu yadi manyase
10 tata āhūya rājānaṃ sṛñjayaṃ śubhadarśanam
parvato 'numataṃ vākyam uvāca munipuṃgavaḥ
11 prītau svo nṛpa satkārais tava hy ārjavasaṃbhṛtaiḥ
āvābhyām abhyanujñāto varaṃ nṛvara cintaya
12 devānām avihiṃsāyāṃ yad bhaven mānuṣakṣamam
tadgṛhāṇa mahārāja
pūjārho nau mato bhavān
13 [sṛnjaya]
prītau bhavantau yadi me kṛtam etāvatā mama
eṣa eva paro lābho nirvṛtto me mahāphalaḥ
14 [nārada]
tam evaṃ vādinaṃ bhūyaḥ parvataḥ pratyabhāṣata
vṛṇīṣva rājan saṃkalpo yas te hṛdi ciraṃ sthitaḥ
15 [sṛnjaya]
abhīpsāmi sutaṃ vīraṃ vīryavantaṃ dṛḍhavratam
āyuṣmantaṃ mahābhāgaṃ devarājasamadyutim
16 [parvata]
bhaviṣyaty eṣa te kāmo na tv āyuṣmān bhaviṣyati
devarājābhibhūty arthaṃ saṃkalpo hy eṣa te hṛdi
17 suvarṇaṣṭhīvanāc caiva svarṇaṣṭhīvī bhaviṣyati
rakṣyaś ca devarājāt sa
devarājasamadyutiḥ
18 [nārada]
tac chrutvā sṛñjayo vākyaṃ parvatasya mahātmanaḥ
prasādayām āsa tadā naitad evaṃ bhaved iti
19 āyuṣmān me bhavet
putro bhavatas tapasā mune
na ca taṃ parvataḥ kiṃ cid uvācendra vyapekṣayā
20 tam ahaṃ nṛpatiṃ dīnam abruvaṃ punar eva tu
smartavyo 'haṃ mahārāja darśayiṣyāmi te smṛtaḥ
21 ahaṃ te dayitaṃ putraṃ pretarājavaśaṃ gatam
punar dāsyāmi tad rūpaṃ mā śucaḥ pṛthivīpate
22 evam uktvā tu nṛpatiṃ prayātau svo yathepsitam
sṛñjayaś ca yathākāmaṃ praviveśa svamandiram
23 sṛñjayasyātha rājarṣeḥ kasmiṃś cit kālaparyaye
jajñe putro mahāvīryas tejasā prajvalann iva
24 vavṛdhe sa
yathākālaṃ sarasīva mahotpalam
babhūva kāñcanaṣṭhīvī yathārthaṃ nāma tasya tat
25 tad adbhutatamaṃ loke paprathe kurusattama
bubudhe tac ca devendro varadānaṃ mahātmanoḥ
26 tatas tv abhibhavād bhīto bṛhaspatimate sthitaḥ
kumārasyāntara prekṣī babhūva balavṛtra hā
27 codayām āsa vajraṃ sa divyāstraṃ mūrti saṃsthitam
vyāghro bhūtvā jahīmaṃ tvaṃ rājaputram iti prabho
28 vivṛddhaḥ kila vīryeṇa mām eṣo 'bhibhaviṣyati
sṛñjayasya suto vajrayathainaṃ parvato dadau
29 evam uktas tu śakreṇa varjo bara puraṃjayaḥ
kumārasyāntara prekṣī nityam
evānvapadyata
30 sṛñjayo 'pi sutaṃ prāpya devarājasamadyutim
hṛṣṭaḥ sāntaḥpuro rājā vananityo 'bhavat tadā
31 tato bhāgīrathī tīre kadā cid
vananirjhare
dhātrī dvitīyo bālaḥ sa krīḍārthaṃ paryadhāvata
32 pañcavarṣaka deśīyo bālo nāgendra vikramaḥ
sahasotpatitaṃ vyāghram āsasāda
mahābalaḥ
33 tena caiva viniṣpiṣṭo vepamāno nṛpātma jaḥ
vyasuḥ papāta medinyāṃ tato dhātrī vicukruśe
34 hatvā tu rājaputraṃ sa tatraivāntaradhīyata
śārdūlo devarājasya māyayāntar hitas tadā
35 dhātryās tu ninadaṃ śrutvā rudatyāḥ paramārtavat
abhyadhāvata taṃ deśaṃ svayam eva mahīpatiḥ
36 sa dadarśa gatāsuṃ taṃ śayānaṃ pītaśoṇitam
kumāraṃ vigatānandaṃ niśākaram iva cyutam
37 sa tam utsaṅgam āropya paripīḍita vakṣasam
putraṃ rudhirasaṃsiktaṃ paryadevayad āturaḥ
38 tatas tā mātaras tasya rudantyaḥ śokakarśitāḥ
abhyadhāvanta taṃ deśaṃ yatra rājā sa sṛñjayaḥ
39 tataḥ sa rājā
sasmāra mām antargatamānasaḥ
tac cāhaṃ cintitaṃ jñātvā gatavāṃs tasya darśanam
40 sa mayaitāni vākyāni śrāvitaḥ śokalālasaḥ
yāni te yaduvīreṇa kathitāni mahīpate
41 saṃjīvitaś cāpi mayā
vāsavānumate tadā
bhavitavyaṃ tathā tac ca na tac
chakyam ato 'nyathā
42 ata ūrdhvaṃ kumāraḥ sasvarṇa ṣṭhīvī mahāyaśāḥ
cittaṃ prasādayām āsa pitur mātuś ca
vīryavān
43 kārayām āsa rājyaṃ sa pitari svargate vibhuḥ
varṣāṇām ekaśatavat
sahasraṃ bhīmavikramaḥ
44 tata iṣṭvā
mahāyajñair bahubhir bhūridakṣiṇaiḥ
tarpayām āsa devāṃś ca pitṝṃś caiva mahādyutiḥ
45 utpādya ca bahūn putrān kulasaṃtāna kāriṇaḥ
kālena mahatā rājan kāladharmam upeyivān
46 sa tvaṃ rājendra saṃjātaṃ śokam etan nivartaya
yathā tvāṃ keśavaḥ prāha vyāsaś ca sumahātapāḥ
47 pitṛpaitāmahaṃ rājyam āsthāya duram udvaha
iṣṭvā puṇyair mahāyajñair iṣṭāṁl lokān
avāpsyasi
SECTION XXXI
Vaisampayana said, "The royal son of Pandu then addressed Narada, saying, 'O holy one, I desire to hear of the birth of the child whose excreta were gold.' Thus addressed by king Yudhishthira the just, the sage Narada began to narrate to him all that had occurred in connection with that child of golden excreta."Narada said, 'It is even so, O thou of mighty arms, as Kesava here hath said. Asked by thee I shall now recite the portion that remains of this story. Myself, and my sister's son, the great ascetic Parvata, came (on one occasion) unto Srinjaya that foremost of all victorious kings, for dwelling with him. Honoured by him with due rites, and with every wish of ours gratified, we took up our residence in his abode. After the season of rains had gone, and when the time came for our own departure, Parvata said unto me those words of grave import suitable to the hour: 'We have, O Brahmana, dwelt in the abode of this king for some time, highly honoured by him. Think of what return we should make.' I then, O monarch, addressed Parvata of blessed aspect, saying, 'O nephew, this becomes thee, and, O thou of great power, all this depends upon thyself. Through thy boons let the king be made happy and let him obtain his wishes. Or, if thou choosest, let him be crowned with success through the ascetic merits of both of us.' After this, Parvata having called king Srinjaya, that foremost of victorious persons, said unto him these words O bull of Kuru's race, 'We have been exceedingly gratified, O king, with thy hospitable attentions given to us with every sincerity. With our permission, O foremost of men, think of the boon thou shouldst solicit. Let the boon, however, be such that it may not imply enmity to the gods or destruction to men! Accept then, O king, a boon, for thou deservest one as we think.' Hearing these words, Srinjaya replied, 'If ye have been gratified with me, my object then has been gained, for that of itself has been my greatest gain and that is regarded by me as the fruition of all my desire.' Unto Srinjaya who said so, Parvata again said, 'Solicit, O king, the fruition of that wish which thou art cherishing in thy heart, for a long time.' Srinjaya answered, 'I desire a son that shall be heroic and possessed of great energy, firm in his vows and of long life, highly blessed and possessed of splendour equal to that of the Chief himself of the deities.' At this, Parvata said, 'This thy desire shall be fulfilled. Thy child, however, shall not be long-lived, for thy wish for such a son is even for prevailing over the Chief of the gods. Thy son shall be known by the name of Suvarnashthivin. He shall be possessed of splendour like that of the Chief of the gods but take care to protect him always from that deity.' Hearing these
p. 65
words of the high-souled Parvata, Srinjaya began to beseech that saint for ordaining otherwise, saying, 'Let my son be long-lived, O Muni, through thy ascetic merit.' Parvata, however, said nothing, through partiality for Indra. Beholding the king very cheerless, I said unto him, 'Think of me, O king, (in thy distress), and I shall promise to come when thought of by thee. Do not grieve, O lord of earth! I will give thee back thy beloved child, even if he be dead, in his living form.' Having said so unto that monarch, both of us left his presence for coming to where we wished, and Srinjaya returned to his abode as he pleased. After some time had elapsed, the royal sage Srinjaya had born unto him a son of great prowess and blazing forth with energy. The child grew up like a large lotus in a lake, and became Suvarnashthivin in reality as in name. This extraordinary fact, O best of the Kurus, soon became widely known over the world. The Chief of the gods also came to know it as the result of Parvata's boon. Fearing humiliation (at the hands of the child when he would grow up), the slayer of Vala and Vritra began to watch for the laches of the prince. He commanded his celestial weapon Thunder, standing before him in embodied shape, saying, 'Go, O puissant one, and assuming the form of a tiger slay this prince. When grown up, this child of Srinjaya may, by his achievements, humiliate me, O Thunder, as Parvata said.' Thus addressed by Sakra, the celestial weapon Thunder, that subjugator of hostile towns, began from that day to continually watch for the laches of the prince. Srinjaya, meanwhile, having obtained that child whose splendour resembled that of Indra himself, became filled with joy. The king, accompanied by his wives, and the other ladies of his household, took up his residence in the midst of a forest. One day, on the shores of the Bhagirathi, the boy, accompanied by his nurse, ran hither and thither in play. Though only five years of age, his prowess, even then, resembled that of a mighty elephant. While thus employed, the child met a powerful tiger that came upon him suddenly. The infant prince trembled violently as he was being crushed by the tiger and soon fell down lifeless on the earth. At this sight the nurse uttered loud cries of grief. Having slain the prince, the tiger, through Indra's powers of delusion, vanished there and then. Hearing the voice of the crying nurse, the king, in great anxiety, ran to the spot. He beheld his son there, his blood quaffed off, and lying lifeless on the ground like the moon dropped from the firmament. Taking up on his lap the boy covered with blood, the king, with heart stricken by grief, began to lament piteously. The royal ladies then, afflicted with grief and crying, quickly ran to the spot where king Srinjaya was. In that situation the king thought of me with concentrated attention. Knowing that the king was thinking of me I appeared before him. Stricken with grief as the king was, I recited to him all those stories, O monarch, that hero of Yadu's race has already recited to thee. I brought Srinjaya's child back to life, with Indra's permission. That which is ordained must occur. It is impossible that it should be otherwise. After this, prince Suvarnashthivin of great fame and energy began to delight the hearts of his parents. Of great prowess, he ascended the throne of his father after the latter had repaired to heaven, and ruled for a period of one thousand and one hundred years. He worshipped
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the gods in many great sacrifices characterised by profuse presents. Possessed of great splendour, he gratified the gods and the Pitris. Having procreated many sons, all of whom by their issues multiplied the race, he went the way of all nature, O king, after many years. Do thou, O foremost of kings dispel this grief born in thy heart, even as Kesava has counselled thee, as also Vyasa of austere penances. Rise up, O king, and bear the burthen of this thy ancestral kingdom, and perform high and great sacrifices so that thou mayst obtain (hereafter) whatever regions may be desired by thee!'"
Book
12
Chapter 32
1
[vaiṣampāyana]
tūṣṇīṃbhūtaṃ tu rājānaṃ śocamānaṃ yudhiṣṭhiram
tapasvī dharmatattvajñaḥ kṛṣṇadvaipāyano 'bravīt
2 prajānāṃ pālanaṃ dharmo rājñāṃ rājīvalocana
dharmaḥ pramāṇaṃ lokasya nityaṃ dharmānuvartanam
3 anutiṣṭhasva vai rājan pitṛpaitāmahaṃ padam
brāhmaṇeṣu ca yo dharmaḥ sa nityo veda niścitaḥ
4 tat pramāṇaṃ pramāṇānāṃ śāśvataṃ bharatarṣabha
tasya dharmasya kṛtsnasya kṣatriyaḥ parirakṣitā
5 tathā yaḥ pratihanty asya śāsanaṃ viṣaye naraḥ
sa bāhubhyāṃ vinigrāhyo
lokayātrā vighātakaḥ
6 pramāṇam apramāṇaṃ yaḥ kuryān mohavaśaṃ gataḥ
bhṛtyo va yadi vā
putras tapasvī vāpi kaś cana
pāpān sarvair upāyais tān niyacched ghātayeta vā
7 ato 'nyathā vartamāno rājā
prāpnoti kilbiṣam
dharmaṃ vinaśyamānaṃ hi yo na rakṣet sa dharmahā
8 te tvayā dharmahantāro nihatāḥ sapadānugāḥ
svadharme vartamānas tvaṃ kiṃ nu śocasi pāṇḍava
rājā hi hanyād dadyāc ca prajā rakṣec ca dharmataḥ
9 [yudhisṭhira]
na te 'bhiśaṅke vacanaṃ yad bravīṣi tapodhana
aparokṣo hi tedharmaḥ sarvadharmabhṛtāṃ vara
10 mayā hy avadhyā bahavo ghātitā
rājyakāraṇāt
tāny akāryāṇi me brahman dananti
ca tapanti ca
11 [vyāsa]
īśvaro vā bhavet kartā puruṣo vāpi bhārata
haṭho vā vartate loke karma jaṃ vā phalaṃ smṛtam
12 īśvareṇa niyuktā hi
sādhv asādhu ca pārthiva
kurvanti puruṣāḥ karmaphalam īśvara gāmi tat
13 yathā hi puruṣaś chindyād vṛkṣaṃ paraśunā
vane
chettur eva bhavet pāpaṃ paraśor na
kathaṃ cana
14 atha vā tad upādānāt prāpnuyuḥ karmaṇaḥ phalam
daṇḍaśastrakṛtaṃ pāpaṃ puruṣe tan na vidyate
15 na caitad iṣṭaṃ kaunteya yad anyena phalaṃ kṛtam
prāpnuyād iti tasmāc ca īśvare tan niveśaya
16 atha vā puruṣaḥ kartā karmaṇoḥ śubhapāpayoḥ
na paraṃ vidyate tasmād evam
anyac chubhaṃ kuru
17 na hi kaś cit kva cid rājan diṣṭāt pratinivartate
daṇḍaśastrakṛtaṃ pāpaṃ puruṣe tan na vidyate
18 yadi vā manyase rājan haṭhe lokaṃ pratiṣṭhitam
evam apy aśubhaṃ karma na bhūtaṃ na bhaviṣyati
19 athābhipattir lokasya kartavyā
śubhapāpayoḥ
abhipannatamaṃ loke rājñām
udyatadaṇḍanam
20 athāpi loke karmāṇi samāvartanta bhārata
śubhāśubhaphalaṃ ceme prāpnuvantīti
me matiḥ
21 evaṃ satyaṃ śubhādeśaṃ karmaṇas tat phalaṃ dhruvam
tyaja tad rājaśārdūla maivaṃ śoke mano kṛthāḥ
22 svadharme vartamānasya sāpavāde 'pi
bhārata
evam ātmaparityāgas tava rājan na śobhanaḥ
23 vihitānīha kaunteya prāyaścittāni
karmiṇām
śarīravāṃs tāni kuryād
aśarīraḥ parābhavet
24 tad rājañ jīvamānas tvaṃ prāyaścittaṃ cariṣyasi
prāyaścittam akṛtvā tu pretya
taptāsi bhārata
SECTION XXXII
Vaisampayana said, "Unto king Yudhishthira who still remained speechless and plunged in grief, the island-born Vyasa, that great ascetic, conversant with truths of religion, spoke again.""Vyasa said, 'O thou of eyes like lotus petals, the protection of subjects is the duty of kings. Those men that are always observant of duty regard duty to be all powerful. Do thou, therefore, O king, walk in the steps of thy ancestors. With. Brahmanas, penances are a duty. This is the eternal ordinance of the Vedas. Penances, therefore, O bull of Bharata's race, constitute the eternal duty of Brahmanas. A Kshatriya is the protector of all persons in respect of their duties. 1 That man who, addicted to earthly possessions, transgresses wholesome restraints, that offender against social harmony, should be chastised with a strong hand. That insensate person who seeks to transgress authority, be he an attendant, a son, or even a saint, indeed,--all men of such sinful nature, should by every means be chastised or even killed. That king who conducts himself otherwise incurs sin. He who does not protect morality when it is being disregarded is himself a trespasser against morality. The Kauravas were trespassers against morality. They have, with their followers, been slain by thee. Thou hast been observant of the duties of thy own order. Why then, O son of Pandu, dost thou indulge in such grief? The king should slay those that deserve death, make gifts to persons deserving of charity, and protect his subjects according to the ordinance.'
"Yudhishthira said, 'I do not doubt the words that fall from thy lips, O thou of great ascetic merit! Everything appertaining to morality and duty is well known to thee, O foremost of all persons conversant with morality and duty! I have, however, for the sake of kingdom, caused many persons to be slain! Those deeds, O Brahmana, are burning and consuming me!'
"Vyasa said, 'O Bharata, is the Supreme Being the doer, or is man the
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doer? Is everything the result of Chance in the world, or are the fruits that we enjoy or suffer, the results of (previous) action? If man, O Bharata, does all acts, good or bad, being urged thereto by the Supreme Being, then the fruits of those acts should attach to the Supreme being himself. If a person cuts down, with an axe, a tree in forest, it is the person that incurs the sin and not the axe by any means. Or, if it be said that, the axe being only the material cause, the consequence of the act (of cutting) should attach to the animate agent (and not to the inanimate tool), then the sin may be said to belong to the person that has made the axe. This, however, can scarcely be true. If this be not reasonable, O son of Kunti, that one man should incur the consequence of an act done by another, then, guided by this, thou shouldst throw all responsibility upon the Supreme Being. 1 If, again, man be himself the agent of all his acts virtuous and sinful, then Supreme Director there is none, and, therefore, whatever thou hast done cannot bring evil consequences on thee. 2 No one, O king, can ever turn away from that which is destined. If, again, Destiny be the result of the acts of former lives, then no sin can attach to one in this life even as the sin of cutting down a tree cannot touch the maker of the axe. 3 If thou thinkest it is chance only that acts in the world, then such an act of destruction could never happen nor will ever happen. 4 If it is necessary to ascertain what is good and what is evil in the world, attend to the scriptures. In those scriptures it has been laid down that kings should stand with the rod of chastisement uplifted in their hands. I think, O Bharata, that acts, good and bad, are continually revolving here as a wheel, and men obtain the fruits of those acts, good or bad, that they do. One sinful act proceeds from another. Therefore, O tiger among kings, avoid all evil acts and do not thus set thy heart upon grief. Thou shouldst adhere, O Bharata, to the duties, even if reproachable, of thy own order. This self-destruction, O king, does not look well in thee. Expiations, O king, have been ordained for (evil) acts. He that is alive can perform them, but he that dies fails in their performance. Therefore, O king without laying down thy life, perform those expiatory acts. If thou dost not perform them thou mayst have to repent in the next world.'
Footnotes
66:1 A Kshatriya should protect a Brahmana in respect of his penances and a Vaisya in respect of the duties of his order. Whatever impediments a Brahmana or a Vaisya might encounter in the discharge of his duties, must be removed by a Kshatriya.67:1 i.e., thou shouldst think that the consequences of all acts must attach to the Supreme Being himself, he being the urger of us all.
67:2 Na Para etc., i.e., there is no Supreme Being and no next world.
67:3 No one being free in this life, all one's acts being the result of previous acts, there can be no responsibility for the acts of this life.
67:4 The manner in which this great battle has been brought about shows evidence of design and not mere Chance. Nilakantha reads hatam which is evidently wrong. There can be no doubt that the correct reading is hatham.
Book
12
Chapter 33
1
[yudhisṭhira]
hatāḥ putrāś ca pautrāś
ca bhrātaraḥ pitaras tathā
śvaśurā guravaś caiva mātulāḥ sapitāmahāḥ
2 kṣatriyāś ca
mahātmānaḥ saṃbandhisuhṛdas tathā
vayasyā jñātayaś caiva bhrātaraś ca pitāmaha
3 bahavaś ca manuṣyendrā nānādeśasamāgatāḥ
ghātitā rājyalubdhena mayaikena pitāmaha
4 tāṃs tādṛśān ahaṃ hatvā dharmanityān mahīkṣitaḥ
asakṛt somapān vīrān kiṃ prāpsyāmi tapodhana
5 dahyāmy aniśam adyāhaṃ cintayānaḥ punaḥ punaḥ
hīnāṃ pārthiva siṃhais taiḥ śrīmadbhiḥ pṛthivīm imām
6 dṛṣṭvā
jñātivadhaṃ ghoraṃ hatāṃś ca śataśaḥ parān
koṭiśaś ca narān anyān
paritapye pitāmaha
7 kā nu tāsāṃ varastrīṇām avasthādya bhaviṣyati
vihīnānāṃ svatanayaiḥ patibhir bhrātṛbhis tathā
8 asmān antakarān ghorān pāṇḍavān vṛṣṇisaṃhitān
ākrośantyaḥ kṛśā dīnā nipatantyaś ca bhūtale
9 apaśyantyaḥ pitṝn bhrātṝn patīn putrāṃś ca yoṣitaḥ
tyaktvā prāṇān priyān sarvā gamiṣyanti yamakṣayam
10 vatsalatvād dvijaśreṣṭha tatra me nāsti saṃśayaḥ
vyaktaṃ saukṣmyāc ca dharmasya prāpsyāmaḥ strīvadhaṃ vayam
11 te vayaṃ suhṛdo hatvā kṛtvā pāpam anantakam
narake nipatiṣyāmo hy adhaḥśirasa eva ca
12 śarīrāṇi vimokṣyāmas tapasogreṇa sattama
āśramāṃś ca viśeṣāṃs tvaṃ mamācakṣva pitāmaha
SECTION XXXIII
"Yudhishthira said, 'Sons and grandsons and brothers and sires andp. 68
fathers-in-law and preceptors and maternal uncles and grandsires, many high-souled Kshatriyas, many relatives (by marriage), friends, companions, sister's sons, and kinsmen, O grandsire, and many foremost of men coming from diverse countries, have fallen. All these, O grandsire, have been caused to be slain by myself alone, from desire of kingdom. Having caused so many heroic kings who were always devoted to righteousness and all of whom had quaffed Soma in sacrifices, what end shall I attain, O great ascetic! Thinking that this earth has been bereft of many lions among kings, all of whom were in the enjoyment of great prosperity, I burn continually to this day. Having witnessed this slaughter of kinsmen and millions of other men, I burn with grief, O grandsire! Oh, what will be the plight of those foremost of ladies who have been deprived of sons, of husbands, and of brothers. Reproaching the Pandavas and the Vrishnis as cruel murderers, those ladies, with emaciated features and plunged in grief, will throw themselves on the earth! Not beholding their sires and brothers and husbands and sons, those ladies, through affliction, casting off their life-breath, will go to the abode of Yama, O foremost of Brahmanas! I have no doubt of this. The course of morality is very subtle. It is plain that we shall be stained with the guilt of slaughtering women for this. Having slain our kinsmen and friends and thereby committed an inexpiable sin, we shall have to fall into hell with heads downwards. O best of men, we shall, therefore, waste our limbs with the austerest of penances. Tell me, O grandsire, to what mode of life I should betake myself then.'"
Vaisampayana continued, "Hearing these words of Yudhishthira, the Island-born Rishi, having reflected keenly for some time, addressed the son of Pandu as follows:
"Vyasa said, 'Remembering the duties of a Kshatriya, O king, do not give way to grief. All those Kshatriyas, O bull among Kshatriyas, have fallen in the observance of their proper duties. In the pursuit of great prosperity and of great fame on earth, those foremost of men, all of whom were liable to death, 1 have perished through the influence of Time. Thou hast not been their slayer, nor this Bhima, nor Arjuna, nor the twins. It is Time that took away their life-breaths according to the great law of change. Time hath neither mother, nor father, nor anybody for whom he is disposed to show any favour. He is the witness of the acts of all creatures. By him have they been taken away. This battle, O bull of Bharata's race, was only an occasion ordained by him. He causes creatures to be slain through the instrumentality of creatures. This is the manner in which it puts forth its irresistible power. Know that Time (in his dealings with creatures) is dependent upon the bond of action and is the witness of all actions good and bad. It is Time that brings about the fruits, fraught with bliss or woe, of our actions. Think, O mighty-armed one, of the acts of those Kshatriyas that have fallen. Those acts were the causes of their destruction and it is in consequence of them that they have perished. Think also of thy own acts consisting of observances of vows with
p. 69
restrained soul. And think also how thou hast been forced by the Supreme Ordainer to do such an act (as the slaughter of so many human beings). As a weapon made by a smith or carpenter is under the control of the person that is handling it, and moves as he moves it, similarly this universe, controlled by actions done in Time, moves as those actions move it. Seeing that the births and deaths of creatures take place without any (assignable) cause and in perfect wantonness, grief and joy are perfectly needless. Although this entanglement of thy heart is a mere delusion, still, if it pleaseth thee, O king, perform expiatory rites (for washing thyself free of thy so-called sin). It is heard, O Partha, that the gods and the Asuras fought against each other. The Asuras were the elder, and the gods the younger brothers. Covetous of prosperity, fierce was the battle fought between them. The fight lasted for two and thirty thousand years. Making the earth one vast expanse of blood, the gods slew the Daityas and gained possession of heaven. Having obtained possession of the earth, a (large) number of Brahmanas, conversant with the Vedas, armed themselves, stupefied with pride, with the Danavas for giving them help in the fight. They were known by the name of Salavrika and numbered eight and eighty thousand. All of them, however, were slain by the gods. Those wicked-souled persons who desire the extinction of virtue and who set sinfulness agoing deserve to be slain even as the furious Daityas were slain by the gods. If by slaying a single individual a family may be saved, or, if by slaying a single family the whole kingdom may be saved, such an act of slaughter will not be a transgression. Sin, O king, sometimes assumes the form of virtue, and virtue sometimes assumes the form of sin. They, however, that are learned, know which is which. Therefore, console thyself, O son of Pandu, for thou art well versed in the scriptures. Thou hast, O Bharata, only followed the path formerly trodden by the very gods. Men like yourselves never go to hell, O bull of Pandu's race! Comfort these thy brothers and all thy friends, O scorcher of foes! He who deliberately engages himself in sinful acts, and committing sinful acts feels no shame but continues the same as before, is called (in the scripture) a great sinner. There is no expiation for him and his sins know no diminution. Thou art born in noble race. Forced by the faults of others, thou hast most unwillingly done this, and having done this thou repentest of it. The Horse-sacrifice, that grand rite, has been indicated as an expiation for thee. Make preparations for that sacrifice, O monarch, and thou shalt be freed from thy sins. The divine chastiser of Paka, having vanquished his foes with the assistance of the Maruts, gradually performed a hundred sacrifices and became Satakratu. 1 Freed from sin, possessed of heaven, and having obtained many regions of bliss and great happiness and prosperity, Sakra, surrounded by the Maruts, is shining in beauty, and illuminating all the quarters with his splendour. The lord of Sachi is adored in the heavens by the Apsaras. The Rishis and the other gods all worship him with reverence. Thou hast got the earth through thy prowess. All the kings have been vanquished by thee, O sinless one, through thy prowess.
p. 70
[paragraph continues] Proceeding with thy friends to their kingdom, O king, install their brothers, sons, or grandsons on their thrones. Behaving with kindness towards even the children in the womb, make thy subjects glad and happy, and rule the earth. Install on their thrones the daughters of those that have no sons. Women are fond of pleasure and power. Through this means they will castoff their sorrows and become happy. Having comforted the whole empire in this way, O Bharata, adore the gods in a Horse-sacrifice as the virtuous Indra did in days of old. It is not proper for us to grieve for those high-souled Kshatriyas, O bull of thy order (that have fallen in battle). Stupefied by the power of the destroyer, they have perished in the observance of the duties of their own order. Thou hast discharged the duties of a Kshatriya and obtained the earth without a thorn in it. Observe thy own duties, O son of Kunti, for then, O Bharata, thou shalt be able to obtain happiness in the other world.'"
Book
12
Chapter 34
1 [vaiṣampāyana]
yudhiṣṭhirasya tad vākyaṃ śrutvā dvaipāyanas tadā
samīkṣya nipuṇaṃ buddhyā ṛṣiḥ provāca pāṇḍavam
2 mā viṣādaṃ kṛthā rājan kṣatradharmam anusmara
svadharmeṇa hatā hy ete kṣatriyāḥ kṣatriyarṣabha
3 kāṅkṣamāṇāḥ śriyaṃ kṛtsnāṃ pṛthivyāṃ ca mahad yaśaḥ
kṛtāntavidhisaṃyuktāḥ kālena nidhanaṃ gatāḥ
4 na tvaṃ hantā na bhīmo 'pi nārjuno na yamāv api
kālaḥ paryāya dharmeṇa prāṇān ādatta dehinām
5 na yasya mātā pitarau nānugrāhyo
'sti kaś cana
karma sākṣī prajānāṃ yas tena kālena saṃhṛtāḥ
6 hetumātram idaṃ tasya kālasya puruṣarṣabha
yad dhanti bhūtair bhūtāni tad asmai rūpam
aiśvaram
7 karma mūrty ātmakaṃ viddhi sākṣiṇaṃ śubhapāpayoḥ
sukhaduḥkhaguṇodarkaṃ kālaṃ kālaphalapradam
8 teṣām api
mahābāho karmāṇi paricintaya
vināśahetukāritve yais te kālavaśaṃ gatāḥ
9 ātmanaś ca vijānīhi
niyamavrataśīlatām
yadā tvam īdṛśaṃ karma vidhinākramya kāritaḥ
10 tvaṣṭeva vihitaṃ yantraṃ yathā sthāpayitur
vaśe
karmaṇā kālayuktena tathedaṃ bhrāmyate jagat
11 puruṣasya hi dṛṣṭvemām utpattim animittataḥ
yadṛcchayā vināśaṃ ca śokaharṣāv anarthakau
12 vyalīkaṃ cāpi yat tv
atra cittavaitaṃsikaṃ tava
tadartham iṣyate rājan
prāyaścittaṃ tad ācara
13 idaṃ ca śrūyate
pārtha yuddhe devāsure purā
asurā bhrātaro jyeṣṭhā devāś cāpi
yavīyasaḥ
14 teṣām api śrīnimittaṃ mahān āsīt samucchrayaḥ
yuddhaṃ varṣasahasrāṇi dvātriṃśad abhavat kila
15 ekārṇavāṃ mahīṃ kṛtvā rudhireṇa pariplutām
jaghnur daityāṃs tadā devās tridivaṃ caiva lebhire
16 tathaiva pṛthivīṃ labdhvā brāhmaṇā veda pāragāḥ
saṃśritā dānavānāṃ vai sāhyārthe darpamohitāḥ
17 śālā vṛkā iti
khyātās triṣu lokeṣu bhārata
aṣṭāśīti sahasrāṇi te cāpi vibudhair hatāḥ
18 dharmavyucchittim icchanto ye
'dharmasya pravartakāḥ
hantavyās te durātmāno devair daityā ivolvaṇāḥ
19 ekaṃ hatvā yadi
kule śiṣṭānāṃ syād anāmayam
kulaṃ hatvātha rāṣṭraṃ vā na tadvṛttopaghātakam
20 adharmarūpo dharmo hi kaś cid asti
narādhipa
dharmaś cādharmarūpo 'sti tac ca jñeyaṃ vipaścitā
21 tasmāt saṃstambhayātmānaṃ śrutavān asi pāṇḍava
devaiḥ pūrvagataṃ mārgam anuyāto 'si bhārata
22 na hīdṛśā gamiṣyanti narakaṃ pāṇḍavarṣabha
bhrātṝn āśvāsayaitāṃs tvaṃ suhṛdaś ca paraṃtapa
23 yo hi pāpasamārambhe kārye
tadbhāvabhāvitaḥ
kurvann api tathaiva syāt kṛtvā ca nirapatrapaḥ
24 tasmiṃs tat kaluṣaṃ sarvaṃ samāptam iti śabditam
prāyaścittaṃ na tasyāsti hrāso
vā pāpakarmaṇaḥ
25 tvaṃ tu
śuklābhijātīyaḥ paradoṣeṇa kāritaḥ
anicchamānaḥ karmedaṃ kṛtvā ca paritapyase
26 aśvamedho mahāyajñaḥ prāyaścittam udāhṛtam
tam āhara mahārāja vi pāpmaivaṃ bhaviṣyasi
27 marudbhiḥ saha jitvārīn maghavān pākaśāsanaḥ
ekaikaṃ kratum āhṛtya śatakṛtvaḥ śatakratuḥ
28 pūtapāpmā jitasvargo lokān prāpya
sukhodayān
marudgaṇavṛtaḥ śakraḥ śuśubhe bhāsayan diśaḥ
29 svargaloke mahīyantam apsarobhiḥ śacīpatim
ṛṣayaḥ paryupāsante devāś ca
vibudheśvaram
30 so 'yaṃ tvam iha saṃkrānto vikrameṇa vasuṃdharām
nirjitāś ca mahīpālā vikrameṇa tvayānagha
31 teṣāṃ purāṇi rāṣṭrāṇi gatvā rājan suhṛdvṛtaḥ
bhrātṝn putrāṃś ca pautrāṃś ca sve sve rājye 'bhiṣecaya
32 bālān api ca garbhasthān sāntvāni
samudācaran
rañjayan prakṛtīḥ sarvāḥ paripāhi vasuṃdharām
33 kumāro nāsti yeṣāṃ ca kanyās tatrābhiṣecaya
kāmāśayo hi strī vargaḥ śokam evaṃ prahāsyati
34 evam āśvāsanaṃ kṛtvā sarvarāṣṭreṣu bhārata
yajasva vājimedhena yathendro vijayī purā
35 aśocyās te mahātmānaḥ kṣatriyāḥ kṣatriyarṣabha
svakarmabhir gatā nāśaṃ kṛtāntabalamohitāḥ
36 avāptaḥ kṣatradharmas te rājyaṃ prāptam akalmaṣam
carasva dharmaṃ kaunteya śreyān yaḥ pretya bhāvikaḥ
Book
12
Chapter 35
1 [yudhisṭhira]
kāni kṛtveha karmāṇi prāyaścittīyate naraḥ
kiṃ kṛtvā caiva mucyeta tan me brūhi pitāmahaḥ
2 [vyāsa]
akurvan vihitaṃ karma pratiṣiddhāni cācaran
prāyaścittīyate hy evaṃ naro mithyā ca vartayan
3 sūryeṇābhyudito yaś ca brahma cārī bhavaty uta
tathā sūryābhinirmuktaḥ kunakhī śyāvadann api
4 parivittiḥ parivettā brahmojjho yaś ca kutsakaḥ
didhiṣū patis tathā yaḥ syād agre didhiṣur eva ca
5 avakīrṇī bhaved yaś ca dvijātivadhakas tathā
atīrthe brahmaṇas tyāgī
tīrthe cāpratipādakaḥ
6 grāmayājī ca kaunteya rājñaś ca
parivikrayī
śūdra strīvadhako yaś ca pūrvaḥ pūrvas tu garhitaḥ
7 vṛthā
paśusamālambhī vanadāhasya kārakaḥ
anṛtenopacartā ca
pratiroddhā guros tathā
8 yaś cāgnīn apavidhyeta tathaiva
brahma vikrayī
etāny enāṃsi sarvāṇi vyutkrānta samayaś ca yaḥ
9 akāryāṇy api vakṣyāmi yāni tāni nibodha me
lokaveda viruddhāni tāny ekāgramanāḥ śṛṇu
10 svadharmasya parityāgaḥ paradharmasya ca kriyā
ayājya yājanaṃ caiva tathābhakṣyasya bhakṣaṇam
11 śaraṇāgata saṃtyāgo bhṛtyasyābharaṇaṃ tathā
rasānāṃ vikrayaś cāpi tiryagyonivadhas
tathā
12 ādhānādīni karmāṇi śaktimān na karoti yaḥ
aprayacchaṃś ca sarvāṇi nityaṃ deyāni bhārata
13 dakṣiṇānām adānaṃ ca brāhmaṇa svābhimarśanam
sarvāṇy etāny akāryāṇi prāhur dharmavido janāḥ
14 pitrā vibhajate putro yaś ca syād
guru talpa gaḥ
aprajāyann adharmeṇa bhavaty ādharmiko
janaḥ
15 uktāny etāni karmāṇi vistareṇetareṇa ca
yāni kurvann akurvaṃś ca prāyaścittīyate
janaḥ
16 etāny eva tu karmāṇi kriyamāṇāni mānavān
yeṣu yeṣu nimitteṣu na limpanty atha tac chṛṇu
17 pragṛhya śastram
āyāntam api vedāntagaṃ raṇe
jighāṃsantaṃ nihatyājau na tena brahma hā bhavet
18 api cāpy atra kaunteya mantro vedeṣu paṭhyate
veda pramāṇa vihitaṃ taṃ dharmaṃ prabravīmi te
19 apetaṃ brāhmaṇaṃ vṛttād yo hanyād ātatāyinam
na tena brahma hā sa syān manyus taṃ manyum ṛcchati
20 prāṇātyaye
tathājñānād ācaran madirām api
acodito dharmaparaḥ punaḥ saṃskāram arhati
21 etat te sarvam ākhyātaṃ kaunteyābhakṣya bhakṣaṇam
prāyaścīta vidhānena sarvam etena śudhyati
22 guru talpaṃ hi gurvarthe na dūṣayati mānavam
uddālakaḥ śvetaketuṃ janayām āsa śiṣyataḥ
23 steyaṃ kurvaṃs tu gurvartham āpatsu na nibadhyate
bahuśaḥ kāmakāreṇa na ced yaḥ saṃpravartate
24 anyatra brāhmaṇa svebhya ādadāno na duṣyati
svayam aprāśitā yaś ca na sa pāpena lipyate
25 prāṇatrāṇe 'nṛtaṃ vācyam ātmano vā parasya vā
gurvarthe strīṣu caiva syād vivāha
karaṇeṣu ca
26 nāvartate vrataṃ svapne śukramokṣe kathaṃ cana
ājyahomaḥ samiddhe 'gnau
prāyaścittaṃ vidhīyate
27 pārivittyaṃ ca patite nāsti pravrajite tathā
bhikṣite pāradāryaṃ ca na tad dharmasya dūṣakam
28 vṛthā paśusamālambhaṃ naiva kuryān na kārayet
anugrahaḥ paśūṇāṃ hi saṃskāro vidhicoditaḥ
29 anarhe brāhmaṇe dattam ajñānāt tan na dūṣakam
sa kāraṇaṃ tathā tīrthe 'tīrthe vā pratipādanam
30 striyas tathāpacāriṇyo niṣkṛtiḥ syād adūṣikā
api sā pūyate tena na tu bhartā praduṣyate
31 tattvaṃ jñātvā tu
somasya vikrayaḥ syād adūṣakaḥ
asamarthasya bhṛtyasya visargaḥ syād adoṣavān
vanadāho gavām arthe kriyamāṇo na dūṣakaḥ
32 uktāny etāni karmāṇi yāni kurvan na duṣyati
prāyaścittāni vakṣyāmi vistareṇaiva bhārata
SECTION XXXIV-XXXV
"Yudhishthira said, 'After doing what acts does a man become liable to perform expiation? And what are those acts which he must do for being freed from sin? Tell me this, O grandsire.'"Vyasa said, 'Having omitted to do those acts that have been ordained, and done those that have been interdicted, and having behaved deceitfully, a man becomes liable to perform expiation. The person in the observance of the Brahmacharya vow, who rises from bed after the sun has risen or goes to bed while the sun is setting, one who has a rotten nail or black teeth, one whose younger brother weds first, one who weds before his elder brother is wedded, one who has been guilty of the slaughter of a Brahmana, one who speaks ill of others, one who weds a younger sister before the elder sister has been wedded, one who weds an elder sister after having wedded a younger one, one who falls away from a vow, one who slays any one of the regenerate classes, one who imparts a knowledge of the Vedas to a person unworthy of it, one who does not impart a knowledge thereof to a person that is worthy of it, one who takes many lives, one who sells flesh, one who has abandoned his (sacred) fire, one who sells a knowledge of the Vedas, 1 one who slays his preceptor or a woman, one born in a sinful family, one who slays an animal wilfully, 2 one who sets fire to a dwelling house, one who lives by deceit, one who acts in opposition to his preceptor, and one who has violated a compact,--these all are guilty of sins requiring expiation. I shall now mention other acts that men should not do, viz., acts that are interdicted by both the world and the Vedas. Listen to me with concentrated attention. The rejection of
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one's own creed, the practice of other people's creed, assisting at the sacrifice or the religious rites of one that is not worthy of such assistance, eating of food that is forbidden, deserting one that craves protection, neglect in maintaining servants and dependants, selling salt and treacle (and similar other substances), killing of birds and animals, refusal, though competent, to procreate upon a soliciting woman, omission to present the daily gifts (of handfuls of grass to kine and the like), omission to present the dakshina, humiliating a Brahmana,--these all have been pronounced by persons conversant with duty to be acts that no one should do. The son that quarrels with the father, the person that violates the bed of his preceptor, one that neglects to produce offspring in one's wedded wife, are all sinful, O tiger among men! I have now declared to thee, in brief as also in detail, those acts and omissions by which a man becomes liable to perform expiation. Listen now to the circumstances under which men, by even committing these acts, do not become stained with sin. If a Brahmana well acquainted with the Vedas takes up arms and rushes against thee in battle for killing thee, thou mayst proceed against him for taking his life. By such an act the slayer does not become guilty of the slaughter of a Brahmana. 1 There is a mantra in the Vedas, O son of Kunti, that lays this down, I declare unto thee only those practices that are sanctioned by the authority of the Vedas. One who slays a Brahmana that has fallen away from his own duties and that advances, weapon in hand, with intent to slaughter, does not truly become the slayer of a Brahmana. In such a case it is the wrath of the slayer that proceeds against the wrath of the slain. A person by drinking alcoholic stimulants in ignorance or upon the advice of a virtuous physician when his life is at peril, should have the regenerating ceremonies performed once more in his case. All that I have told thee, O son of Kunti, about the eating of interdicted food, may be cleansed by such expiatory rites. Connection with the preceptor's wife at the preceptor's command does not stain the pupil. The sage Uddalaka caused his son Swetaketu to be begotten by a disciple. A person by committing theft for the sake of his preceptor in a season of distress is not stained with sin. One, however, that takes to thieving for procuring enjoyments for himself becomes stained. One is not stained by stealing from other than Brahmanas (in a season of distress and for the sake of one's preceptor). Only one that steals under such circumstances without himself appropriating any portion thereof is untouched by sin. A falsehood may be spoken for saving one's own life or that of another, or for the sake of one's preceptor, or for gratifying a woman, or for bringing about a marriage. One's vow of Brahmacharya is not broken by having wet dreams. In such cases the expiation laid down consists in the pouring of libations of clarified butter on the blazing fire. If the elder brother be fallen or has renounced the world, the younger brother does not incur sin by marrying. Solicited by a woman, connection with her is not destructive of virtue. One should not slay or cause to be slain an animal except in a sacrifice. Animals have become sacred (fit for sacrifice) through the kindness manifested towards them by
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the Creator himself in the ordinance laid down by him. By making a gift in ignorance to an undeserving Brahmana one does not incur sin. The omission (through ignorance) to behave with liberality towards a deserving person does not lead to sin. By casting off an adulterous wife one does not incur sin. By such treatment the woman herself may be purged while the husband may avoid sin. One who knows the true use of the Soma juice, does not incur sin by selling it. 1 By dismissing a servant who is incompetent to render service one is not touched by sin. I have now said unto thee those acts by doing which one does not incur sin. I shall now speak to thee of expiation in detail.'"
(My humble salutations to the lotus feet of Sreeman
Brahmasri K M Ganguliji for the collection )
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