srimahabharat - (Book 13) Anusasanika Parva - chapters 46 to 60

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by
                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

 Anusasanika Parva

Book 13

The Mahabharata

Anusasanika Parva

Book 13
Chapter 46

 

1 [bh]
      prācetasasya vacanaṃ kīrtayanti purā vidaḥ
      yasyāḥ kiṃ cin nādadate jñātayo na sa vikrayaḥ
  2 arhaṇaṃ tat kumārīṇām ānṛśaṃsyatamaṃ ca tat
      sarvaṃ ca pratideyaṃ syāt kanyāyai tad aśeṣataḥ
  3 pitṛbhir bhrātṛbhiś caiva śvaśurair atha devaraiḥ
      pūjyā lālayitavyāś ca bahukalyāṇam īpsubhiḥ
  4 yadi vai strī na roceta pumāṃsaṃ na pramodayet
      amodanāt punaḥ puṃsaḥ prajanaṃ na pravardhate
  5 pūjyā lālayitavyāś ca striyo nityaṃ janādhipa
      apūjitāś ca yatraitāḥ sarvās tatrāphalāḥ kriyāḥ
      tadaiva tat kulaṃ nāsti yadā śocanti jāmayaḥ
  6 jāmī śaptāni gehāni nikṛttānīva kṛtyayā
      naiva bhānti na vardhante śriyā hīnāni pārthiva
  7 striyaḥ puṃsāṃ paridade manur jigamiṣur divam
      abalāḥ svalpa kaupīnāḥ suhṛdaḥ satyajiṣṇavaḥ
  8 īrṣyavo mānakāmāś ca caṇḍā asuhṛdo 'budhāḥ
      striyo mānanam arhanti tā mānayata mānavāḥ
  9 strī pratyayo hi vo dharmo ratibhogāś ca kevalāḥ
      paricaryānna saṃskārās tad āyattā bhavantu vaḥ
  10 utpādanam apatyasya jātasya paripālanam
     prītyarthaṃ lokayātrā ca paśyata strī nibandhanam
 11 saṃmānyamānāś caitābhiḥ sarvakāryāṇy avāpsyatha
     videharājaduhitā cātra ślokam agāyata
 12 nāsti yajñaḥ striyaḥ kaś cin na śrāddhaṃ nopavāsakam
     dharmas tu bhartṛśuśrūṣā tayā svargaṃ jayaty uta
 13 pitā rakṣati kaumāre bhartā rakṣati yauvane
     putās tu sthavirī bhāve na strī svātantryam arhati
 14 śriya etāḥ striyo nāma satkāryā bhūtim icchatā
     lālitā nigṛhītā ca strī śrīr bhavati bhārata

The Mahabharata

Book 13: Anusasana Parva

Kisari Mohan Ganguli, tr.

 

SECTION XLVI

"Bhishma said, They that are conversant with ancient history recite the following verse of Daksha, the son of Prachetas: That maiden, in respect of whom nothing is taken by her kinsmen in the form of dowry cannot be said to be sold. 1 Respect, kind treatment, and everything else that is agreeable, should all be given unto the maiden whose hand is taken in marriage. Her sire and brothers and father-in-law and husband's brothers should show her every respect and adorn her with ornaments, if they be desirous of reaping benefits, for such conduct on their part always leads to considerable happiness and advantage. If the wife does not like her husband or fails to gladden him, from such dislike and absence of joy, the husband can never have issue for increasing his race. Women, O king, should always be worshipped and treated with affection. There where women are treated with respect, the very deities are said to be filled with joy. There where women are not worshipped, all acts become fruitless. If the women of a family, in consequence of the treatment they receive, grieve and shed tears, that family soon becomes extinct. Those houses that are cursed by women meet with destruction and ruin as if scorched by some Atharvan rite. Such houses lose their splendour. Their growth and prosperity cease. O king, Mann, on the eve of his departure for Heaven, made over women to the care and protection of men, saying that they are weak, that they fall an easy prey to the seductive wiles of men, 2 disposed to accept the love that is offered them, and devoted to truth. There are others among them that are full of malice, covetous of honours, fierce in disposition, unlovable, and impervious to reason. Women, however, deserve to be honoured. Do ye men show them honour. The righteousness of men depends upon women. All pleasures and enjoyments also completely depend upon them. Do ye serve them and worship them. Do ye bend your wills before them. The begetting of offspring, the nursing of children already born, and the accomplishment of all acts necessary for the needs of society, behold, all these have women for their cause. By honouring women, ye are sure to attain to the fruition of all objects. In this connection a princess of the house of Janaka the ruler of the Videhas, sang a verse. It is this: Women have no sacrifices ordained for them. There are no Sraddhas which they are called upon to perform. They are not required to observe any facts. To serve their husbands with reverence and willing obedience is their only duty. Through the discharge of that duty they succeed in conquering heaven. In childhood, the sire protects her. The husband protects her in youth. When she becomes old, her sons, protect her. At no period of her life does woman deserve to be free. Deities of prosperity are women. The person that desire affluence and prosperity
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should honour them. By cherishing women, O Bharata, one cherishes the goddess of prosperity herself, and by afflicting her, one is said to afflict the goddess of prosperity.'"

 

Book 13
Chapter 47

 

 

 1 [y]
      sarvaśāstravidhānajña rājadharmārthavittama
      atīva saṃśayac chettā bhavān vai prathitaḥ kṣitau
  2 kaś cit tu saṃśayo me 'sti tan me brūhi pitāmaha
      asyām āpadi kaṣṭāyām anyaṃ pṛcchāma kaṃ vayam
  3 yathā nareṇa kartavyaṃ yaś ca dharmaḥ sanātanaḥ
      etat sarvaṃ mahābāho bhavān vyākhyātum arhati
  4 catasro vihitā bhāryā brāhmaṇasya pitāmaha
      brāhmaṇī kṣatriyā vaiśyā śūdrā ca ratim icchataḥ
  5 tatra jāteṣu putreṣu sarvāsāṃ kurusattama
      ānupūrvyeṇa kas teṣāṃ pitryaṃ dāyādam arhati
  6 kena vā kiṃ tato hāryaṃ pitṛvittāt pitāmaha
      etad icchāmi kathitaṃ vibhāgas teṣu yaḥ smṛtaḥ
  7 [bh]
      brāhmaṇaḥ kṣatriyo vaiśyas trayo varṇā dvijātayaḥ
      eteṣu vihito dharmo brāhmaṇasya yudhiṣṭhira
  8 vaiṣamyād atha vā lobhāt kāmād vāpi paraṃtapa
      brāhmaṇasya bhavec chūdrā na tu dṛṣṭāntataḥ smṛtā
  9 śudrāṃ śayanam āropya brāhmaṇaḥ pīḍito bhavet
      prāyaścittīyate cāpi vidhidṛṣṭena hetunā
  10 tatra jāteṣv apatyeṣu dviguṇaṃ syād yudhiṣṭhira
     atas te niyamaṃ vitte saṃpravakṣyāmi bhārata
 11 lakṣaṇyo govṛṣo yānaṃ yat pradhānatamaṃ bhavet
     brāhmaṇyās tad dharet putra ekāṃśaṃ vai pitur dhanāt
 12 śeṣaṃ tu daśadhā kāryaṃ brāhmaṇa svaṃ yudhiṣṭhira
     tatra tenaiva hartavyāś catvāro 'ṃśāḥ pitur dhanāt
 13 kṣatriyāyās tu yaḥ putro brāhmaṇaḥ so 'py asaṃśayaḥ
     sa tu mātṛviśeṣeṇa trīn aṃśān hartum arhati
 14 varṇe tṛtīye jātas tu vaiśyāyāṃ brāhmaṇād api
     dvir aṃśas tena hartavyo brāhmaṇa svād yudhiṣṭhira
 15 śūdrāyāṃ brāhmaṇāj jāto nityādeya dhanaḥ smṛtaḥ
     alpaṃ vāpi pradātavyaṃ śūdra putrāya bhārata
 16 daśadhā pravibhaktasya dhanasyaiṣa bhavet kramaḥ
     savarṇāsu tu jātānāṃ samān bhāgān prakalpayet
 17 abrāhmaṇaṃ tu manyante śūdrā putram anaipuṇāt
     triṣu varṣeṣu jāto hi brāhmaṇād brāhmaṇo bhavet
 18 smṛtā varṇāś ca catvāraḥ pañcamo nādhigamyate
     haret tu daśamaṃ bhāgaṃ śūdrā putraḥ pitur dhanāt
 19 tat tu dattaṃ haret pitrā nādattaṃ hartum arhati
     avaśyaṃ hi dhanaṃ deyaṃ śūdrā putrāya bhārata
 20 ānṛśaṃsyaṃ paro dharma iti tasmai pradīyate
     yatra tatra samutpanno guṇāyaivopalakpate
 21 yadi vāpy ekaputraḥ syād aputro yadi vā bhavet
     nādhikaṃ daśam ādadyāc chūdrā putrāya bhārata
 22 traivārṣikād yadā bhaktād adhikaṃ syād dvijasya tu
     yajeta tena dravyeṇa na vṛthā sādhayed dhanam
 23 trisāhasra paro dāyaḥ striyo deyo dhanasya vai
     tac ca bhartrā dhanaṃ dattaṃ nādattaṃ bhoktum arhati
 24 strīṇāṃ tu patidāyādyam upabhoga phalaṃ smṛtam
     nāpahāraṃ striyaḥ kuryuḥ pativittāt kathaṃ cana
 25 striyās tu yad bhaved vittaṃ pitrā dattaṃ yudhiṣṭhira
     brāhmaṇyās tad dharet kanyā yathā putras tathā hi sā
     sā hi putrasamā rājan vihitā kurunandana
 26 evam eta samuddiṣṭaṃ dharmeṣu bharatarṣabha
     etad dharmam anusmṛtya na vṛthā sādhayed dhanam
 27 [y]
     śūdrāyāṃ brāhmaṇāj jāto yady adeya dhanaḥ smṛtaḥ
     kena prativiśeṣeṇa daśamo 'py asya dīyateṇ
 28 brāhmaṇyāṃ brāhmaṇāj jāto brāhmaṇaḥ syān na saṃśayaḥ
     kṣatriyāyāṃ tathaiva syād vaiśyāyām api caiva hi
 29 kasmāt te viṣamaṃ bhāgaṃ bhajeran nṛpasattama
     yadā sarve trayo varṇās tvayoktā brāhmaṇā iti
 30 [bh]
     dārā ity ucyate loke nāmnaikena paraṃtapa
     proktena caikanāmnāyaṃ viśeṣaḥ sumahān bhavet
 31 tisraḥ kṛtvā puro bhāryāḥ paścād vindeta brāhmaṇīm
     sā jyeṣṭhā sā ca pūjyā syāt sā ca tābhyo garīyasī
 32 snānaṃ prasādhanaṃ bhartur dantadhāvanam añjanam
     havyaṃ kavyaṃ ca yac cānyad dharmayuktaṃ bhaved gṛhe
 33 na tasyāṃ jātu tiṣṭhantyām anyā tat kartum arhati
     brāhmaṇī tv eva tat kuryād brāhmaṇasya yudhiṣṭhira
 34 annaṃ pānaṃ ca mālyaṃ ca vāsāṃsy ābharaṇāni ca
     brāhmaṇyai tāni deyāni bhartuḥ sā hi garīyasī
 35 manunābhihitaṃ śāstraṃ yac cāpi kurunandana
     tatrāpy eṣa mahārāja dṛṣṭo dharmaḥ sanātanaḥ
 36 atha ced anyathā kuryād yadi kāmād yudhiṣṭhira
     yathā brāhmaṇa caṇḍālaḥ pūrvadṛṣṭas tathaiva saḥ
 37 brāhmaṇyāḥ sadṛśaḥ putraḥ kṣatriyāyāś ca yo bhavet
     rājan viśeṣo nāsty atra varṇayor ubhayor api
 38 na tu jātyā samā loke brāhmaṇyāḥ kṣatriyā bhavet
     brāhmaṇyāḥ prathamaḥ putro bhūyān syād rājasattama
     bhūyo 'pi bhūyasā hāryaṃ pitṛvittād yudhiṣṭhira
 39 yathā na sadṛśī jātu brāhmaṇyāḥ kṣatriyā bhavet
     kṣatriyāyās tathā vaiśyā na jātu sadṛśī bhavet
 40 śrīś ca rājyaṃ ca kośaś ca kṣatriyāṇāṃ yudhiṣṭhira
     vihitaṃ dṛśyate rājan sāgarāntā ca medinī
 41 kṣatriyo hi svadharmeṇa śriyaṃ prāpnoti bhūyasīm
     rājā daṇḍadharo rājan rakṣā nānyatra kṣatriyāt
 42 brāhmaṇā hi mahābhāgā devānām api devatāḥ
     teṣu rājā pravarteta pūjayā vidhipūrvakam
 43 praṇītam ṛṣibhir jñātvā dharmaṃ śāśvatam avyayam
     lupyamānāḥ svadharmeṇa kṣatriyo rakṣati prajāḥ
 44 dasyubhir hriyamāṇaṃ ca dhanaṃ dārāś ca sarvaśaḥ
     sarveṣām eva varṇānāṃ trātā bhavati pārthivaḥ
 45 bhūyān syāt kṣatriyā putro vaiśyāputrān na saṃśayaḥ
     bhūyas tenāpi hartavyaṃ pitṛvittād yudhiṣṭhira
 46 [y]
     uktaṃ te vidhivad rājan brāhmaṇa sve pitāmaha
     itareṣāṃ tu varṇānāṃ kathaṃ viniyamo bhavet
 47 [bh]
     kṣatriyasyāpi bhārye dve vihite kurunandana
     tṛtīyā ca bhavec chūdrā na tu dṛṣṭāntataḥ smṛtā
 48 eṣa eva kramo hi syāt kṣatriyāṇāṃ yudhiṣṭhira
     aṣṭadhā tu bhavet kāryaṃ kṣatriya svaṃ yudhiṣṭhira
 49 kṣatriyāyā haret putraś caturo 'ṃśān pitur dhanāt
     yuddhāvahārikaṃ yac ca pituḥ syāt sa harec ca tat
 50 vaiśyāputras tu bhāgāṃ strīñ śūdrā putro 'thāṣṭamam
     so 'pi dattaṃ haret pitrā nādattaṃ hartum arhati
 51 ekaiva hi bhaved bhāryā vaiśyasya kurunandana
     dvitīyā vā bhavec chūdrā na tu dṛṣṭāntataḥ smṛtā
 52 vaiśyasya vartamānasya vaiśyāyāṃ bharatarṣabha
     śūdrāyāṃ caiva kaunteya tayor viniyamaḥ smṛtaḥ
 53 pañcadhā tu bhavet kāryaṃ vaiśya svaṃ bharatarṣabha
     tayor apatye vakṣyāmi vibhāgaṃ ca janādhipa
 54 vaiśyāputreṇa hartavyāś catvāro 'ṃśaḥ pitur dhanāt
     pañcamas tu bhaved bhāgaḥ śūdrā putrāya bhārata
 55 so 'pi dattaṃ haret pitrā nādattaṃ hartum arhati
     tribhir varṇais tathā jātaḥ śūdro deya dhano bhavet
 56 śūdrasya syāt savarṇaiva bhāryā nānyā kathaṃ cana
     śūdrasya samabhāgaḥ syād yadi putraśataṃ bhavet
 57 jātānāṃ samavarṇāsu putrāṇām aviśeṣataḥ
     sarveṣām eva varṇānāṃ samabhāgo dhane smṛtaḥ
 58 jyeṣṭhasya bhāgo jyeṣṭhaḥ syād ekāṃśo yaḥ pradhānataḥ
     eṣa dāya vidhiḥ pārtha pūrvam uktaḥ svayambhuvā
 59 samavarṇāsu jātānāṃ viśeṣo 'sty aparo nṛpa
     vivāha vaiśeṣya kṛtaḥ pūrvaḥ pūrvo viśiṣyate
 60 harej jyeṣṭhaḥ pradhānāṃśam ekaṃ tulyā suteṣv api
     madhyamo madhyamaṃ caiva kanīyāṃs tu kanīyasam
 61 evaṃ jātiṣu sarvāsu savarṇāḥ śreṣṭhatāṃ gatāḥ
     maharṣir api caitad vai mārīcaḥ kāśyapo 'bravīt

SECTION XLVII

"Yudhishthira said, 'Thou art fully conversant with the ordinances of all the scriptures. Thou art the foremost of those that are acquainted with the duties of kings. Thou art celebrated over the whole world as a great dispeller of doubts. I have a doubt, do thou explain it to me, O grandsire! As regards this doubt that has arisen in my mind, I shall not ask any other person for its solution. It behoveth thee, O thou of mighty arms, to expound as to how a man should conduct himself who is desirous of treading along the path of duty and righteousness. It has been laid down, O grandsire, that a Brahmana can take four wives, viz., one that belongs to his own order, one that is a Kshatriya, one that is a Vaisya, and one that is a Sudra, if the Brahmana wishes to indulge in the desire of sexual intercourse. Tell me, O best of the Kurus, which amongst those sons deserves to inherit the father's wealth one after another? Who amongst them, O grandsire, shall take what share of the paternal wealth? I desire to hear this, viz., how the distribution has been ordained amongst them of the paternal property.'
"Bhishma said, 'The Brahmana, the Kshatriya, and the Vaisya are regarded as the three regenerate orders. To wed in these three orders has been ordained to be the duty of the Brahmana, O Yudhishthira. Through erroneous judgment or cupidity or lust, O scorcher of foes, a Brahmana takes a Sudra wife. Such a wife, however, he is not competent to take according to the scriptures. A Brahmana, by taking a Sudra woman to his bed, attains to a low end in the next world. He should, having done such an act, undergo expiation according to the rites laid down in the scriptures. That expiation must be twice heavier or severer if in consequence of such an act, O Yudhishthira, the Brahmana gets offspring. I shall now tell thee, O Bharata, how the (paternal) wealth is to be distributed (among the children of the different spouses.) The son born of the Brahmana wife shall, in the first place, appropriate from his father's wealth a bull of good marks, and the best car or vehicle. What remains of the Brahmana's property, O Yudhishthira, after this should be divided into ten equal portions. The son by the Brahmana wife shall take four of such portions of the paternal wealth. The son that is born of the Kshatriya wife is, without doubt, possessed of the status of a Brahmana. In consequence, however, of the distinction attaching to his mother, he shall take three of the ten
p. 27
shares into which the property has been divided. The son that has been born of the wife belonging to the third order, viz., the woman of the Vaisya caste, by the Brahmana sire, shall take, O Yudhishthira, two of the three remaining shares of the father's property. It has been said that the son that has been begotten by the Brahmana sire upon the Sudra wife should not take any portion of the father's wealth, for he is not to be considered an heir. A little, however, of the paternal wealth should be given to the son of the Sudra wife, hence the one remaining share should be given to him out of compassion. Even this should be the order of the ten shares into which the Brahmana's wealth is to be divided. All the sons that are born of the same mother or of mothers of the same order, shall share equally the portion that is theirs. The son born of the Sudra wife should not be regarded as invested with the status of a Brahmana in consequence of his being unskilled (in the scriptures and the duties ordained for the Brahmana). Only those children that are born of wives belonging to the three higher orders should be regarded as invested with the status of Brahmanas. It has been said that there are only four orders there is no fifth that has been enumerated. The son by the Sudra wife shall take the tenth part of his sire's wealth (that remains after the allotment has been made to the others in the way spoken of). That share, however, he is to take only when his sire has given it to him. He shall not take it if his sire does not give it unto him. Some portion of the sire's wealth should without doubt, be given, O Bharata, to the son of the Sudra wife. Compassion is one of the highest virtues. It is through compassion that something is given to the son of the Sudra wife. Whatever be the object in respect of which compassion arises, as a cardinal virtue it is always productive of merit. Whether the sire happens to have children (by his spouses belonging to the other orders) or to have no children (by such spouses), unto the son by the Sudra wife, O Bharata, nothing more than a tenth part of the sire's wealth should be given. If a Brahmana happens to have more wealth than what is necessary for maintaining himself and his family for three years, he should with that wealth perform sacrifices. A Brahmana should never acquire wealth for nothing. 1 The highest sum that the husband should give unto the wife is three thousand coins (of the prevailing currency). The wealth that the husband gives unto the wife, the latter may spend or dispose of as she likes. Upon the death of the childless husband, the wife shall enjoy all his wealth. (She shall not, however, sell or otherwise dispose of any portion of it). The wife should never take (without her husband's knowledge) any portion of her husband's wealth. Whatever wealth, O Yudhishthira, the Brahmana wife may acquire by gift from her father, should be taken (after her death) by her daughter, for the daughter is like the son. The daughter, O king, has been ordained in the scriptures, to be equal to the son, O delighter of the Kurus. Even thus hath the law
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of inheritance been ordained, O bull of Bharata's race. Remembering these ordinances about the distribution and disposal of wealth, one should never acquire wealth uselessly.'
"Yudhishthira said, 'If the son born of a Sudra woman by a Brahmana father has been declared in the scriptures to be disentitled to any wealth, by what exceptional rule then is a tenth part of the paternal property to be given to him? A son born of a Brahmana wife by a Brahmana is unquestionably a Brahmana. One born of a Kshatriya wife or of a Vaisya wife, by a Brahmana husband, is similarly invested with the status of a Brahmana. Why then, O best of kings, are such sons to share the paternal wealth unequally? All of them, thou hast said, are Brahmanas, having been born of mothers that belong to the three higher orders equally entitled to the name of regenerate.'
"Bhishma said, 'O scorcher of foes, all spouses in this world are called by the name of Data. Although that name is applied to all, yet there is this great distinction to be observed. If, having married three wives belonging to the three other orders, a Brahmana takes a Brahmana wife the very last of all yet shall she be regarded as the first in rank among all the wives, and as deserving of the greatest respect. Indeed, among all the co-wives, she shall be the foremost in consideration. In her apartments should be kept all those articles that are necessary in view of the husband's baths, personal decorations, washing of teeth, and application of collyrium to the eyes. In her apartments should be kept the Havya and the Kavya and all else that the husband may require for the performance of his religious acts. If the Brahmana wife is in the house, no other wife is entitled to attend to these needs of the husband. Only the Brahmana wife, O Yudhishthira, should assist in these acts of the husband. The husband's food and drink and garlands and robes and ornaments, all these should be given by the Brahmana wife to the husband, for she is the foremost in rank and consideration among all the spouses of the husband. These are the ordinances of the scriptures as laid down by Manu, O delighter of the Kurus! Even this, O monarch, is seen to be the course of eternal usage. If a Brahmana, O Yudhishthira, led by lust, acts in a different way, he shall come to be regarded as a Chandala among Brahmanas. 1 The son born of the Kshatriya wife has been said to be equal in status to the son born of the Brahmana wife. For all that, a distinction attaches to the son of the Brahmana wife in consequence of the superiority of the Brahmana to the Kshatriya in respect of the order of birth. The Kshatriya cannot be regarded as equal to the Brahmana woman in point of birth. Hence, O best of kings, the son born of the Brahmana wife must be regarded as the first in rank and superior to the son born of the Kshatriya wife. Because, again the Kshatriya
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is not equal in point of birth to the Brahmana wife, hence the son of the Brahmana wife takes one after another, all the best things, O Yudhishthira, among his father's possessions. Similarly, the Vaisya cannot be regarded as the equal of the Kshatriya in point of birth. Prosperity, kingdom, and treasury, O Yudhishthira, belong to the Kshatriya. All these have been ordained for the Kshatriya. The whole earth, O king, with her belt of seas, is seen to belong to him. By following the duties of his own order, the Kshatriya acquires an extensive affluence. The sceptre of royalty is held by him. Without the Kshatriya, O king, there can be no protection. The Brahmanas are highly blessed, for they are the deities of the very deities. Following the ordinances laid down by the Rishis, the Kshatriyas should worship the Brahmanas according to due rites. Even this is the eternal usage. Coveted by thieves and others, the possessions of all men are protected by Kshatriyas in the observance of the duties assigned to their order. Indeed, wealth and spouses and every other possession owned by people would have been forcibly taken away but for this protection that the Kshatriyas afford. The Kshatriya, as the king, becomes the protector or rescuer of all the others. Hence, the son of the Kshatriya wife shall, without doubt, be held to be superior to him that is born of the Vaisya wife. The son of the Kshatriya wife, for this, takes a larger share of the paternal property than the son of the Vaisya mother.'
"Yudhishthira said, 'Thou hast duly said what the rules are that apply to Brahmanas. What, however, are the rules that apply to the others?'
"Bhishma said, 'For the Kshatriya, O delighter of the Kurus, two wives have been ordained. The Kshatriya may take a third wife from the Sudra order. Such practice prevails, it is true, but it is not sanctioned by the scriptures. Even this should be the order, O Yudhisthira, of the spouses of a Kshatriya. The property of a Kshatriya should, O king, be divided into eight shares. The son of the Kshatriya wife shall take four of such shares of the paternal property. The son of the Vaisya wife shall take three of such shares. The remaining one or the eighth share shall be taken by the son of the Sudra wife. The son of the Sudra wife, however, shall take only when the father gives but not otherwise. For the Vaisya only one wife has been ordained. A second wife is taken from the Sudra order. The practice prevails, it is true, but it is not sanctioned by the scriptures. If a Vaisya has two wives, one of whom is a Vaisya and the other a Sudra, there is a difference between them in respect of status. The wealth of a Vaisya, O chief of Bharata's race, should be divided Into five portions. I shall now speak of the sons of a Vaisya by a wife of his own order and by one belonging to the inferior order, as also of the manner in which, O king his wealth is to be distributed among those children. The son born of the Vaisya wife shall take four of such shares of his father's wealth. The fifth share, O Bharata, has been said to belong to the son born of the Sudra wife. Such a son, however, shall take when the father gives. He should not take anything unless the father gives it to him. The son that is begotten on a Sudra wife by persons of the three higher orders should always be regarded
p. 30
as disentitled to any share of the sire's wealth. The Sudra should have only one wife taken from his own order. He can under no circumstances, take any other spouse. Even if he happens to have a century of sons by such a spouse, all of them share equally the wealth that he may leave behind. As regards all the orders, the children born of the spouse taken from the husband's own order shall, it has been laid down, share equally the father's wealth. The eldest son's share shall be greater than that of every other son, for he shall take one share more than each of his brothers, consisting of the best things of his father. Even this is the law of inheritance, O son of Pritha, as declared by the Self-born himself. Amongst children all born of the spouse taken from the husband's own order, there is another distinction, O king! In marrying, the elder ones should always precede the younger ones. The spouses being all equal in respect of their order of birth, and the children also being all equal in respect of the status of their mothers, the son that is first-born shall take one share more than each of his other brothers. The son that comes next in point of age shall take a share that is next in value, while the son that is youngest shall take the share that belongs to the youngest. 1 Thus among spouses of all orders, they that belong to the same order with the husband are regarded as the first. Even this is what was declared by the great Rishi Kasyapa the son of Marichi.'

 

 

 

Book 13
Chapter 48

 

 

 

1 [y]
      arthāśrayād vā kāmād vā varṇānāṃ vāpy aniścayāt
      ajñānād vāpi varṇānāṃ jāyate varṇasaṃkaraḥ
  2 teṣām etena vidhinā jātānāṃ varṇasaṃkare
      ko dharmaḥ kāni karmāṇi tan me brūhi pitāmaha
  3 [bh]
      cāturvarṇyasya karmāṇi cāturvarṇyaṃ ca kevalam
      asṛjat sa ha yajñārthe pūrvam eva prajāpatiḥ
  4 bhāryāś catasro viprasya dvayor ātmāsya jāyate
      ānupūrvyād dvayor hīnau mātṛjātyau prasūyataḥ
  5 paraṃ śavād brāhmaṇasyaiṣa putraḥ; śūdrā putraṃ pāraśavaṃ tam āhuḥ
      śuśrūṣakaḥ svasya kulasya sa syāt; svaṃ cāritraṃ nityam atho na jahyāt
  6 sarvān upāyān api saṃpradhārya; samuddharet svasya kulasya tantum
      jyeṣṭho yavīyān api yo dvijasya; śuśrūṣavān dānaparāyaṇaḥ syāt
  7 tisraḥ kṣatriya saṃbandhād dvayor ātmāsya jāyate
      hīnavarṇas tṛtīyāyāṃ śūdra ugra iti smṛtaḥ
  8 dve cāpi bhārye vaiśyasya dvayor ātmāsya jāyate
      śudrā śūdrasya cāpy ekā śūdram eva prajāyate
  9 ato viśiṣṭas tv adhamo guru dārapradharṣakaḥ
      bāhyaṃ varṇaṃ janayati cāturvarṇyavigarhitam
  10 ayājyaṃ kṣatriyo vrātyaṃ sūtaṃ stoka kriyāparam
     vaiśyo vaidehakaṃ cāpi maudgalyam apavarjitam
 11 śūdraś caṇḍālam atyugraṃ vadhyaghnaṃ bāhyavāsinam
     brāhmaṇyāṃ saṃprajāyanta ity ete kulapāṃsanāḥ
     ete matimatāṃ śreṣṭha varṣasaṃkarajāḥ prabho
 12 bandī tu jāyate vaiśyān māghadho vākyajīvanaḥ
     śūdrān niṣādo matsyaghnaḥ kṣatriyāyāṃ vyatikramāt
 13 śūdrād āyogavaś cāpi vaiśyāyāṃ grāmadharmiṇaḥ
     brāhmaṇair apratigrāhyas takṣā sa vanajīvanaḥ
 14 ete 'pi sadṛśaṃ varṇaṃ janayanti svayoniṣu
     mātṛjātyāṃ prasūyante pravarā hīnayoniṣu
 15 yathā caturṣu varṇeṣu dvayor ātmāsya jāyate
     ānantaryāt tu jāyante tathā bāhyāḥ pradhānataḥ
 16 te cāpi sadṛśaṃ varṇaṃ janayanti svayoniṣu
     parasparasya vartanto janayanti vigarhitān
 17 yathā ca śūdro brāhmaṇyāṃ jantuṃ bāhyaṃ prasūyate
     evaṃ bāhyatarād bāhyaś cāturvarṇyāt prasūyate
 18 pratilomaṃ tu vartanto bāhyād bāhyataraṃ punaḥ
     hīnā hīnāt prasūyante varṇāḥ pañcadaśaiva te
 19 agamyā gamanāc caiva vartate varṇasaṃkaraḥ
     vrātyānām atra jāyante sairandhrā māgadheṣu ca
     prasādhanopacārajñam adāsaṃ dāsajīvanam
 20 ataś cāyogavaṃ sūte vāgurā vanajīvanam
     maireyakaṃ ca vaidehaḥ saṃprasūte 'tha mādhukam
 21 niṣādo mudgaraṃ sūte dāśaṃ nāvopajīvinam
     mṛtapaṃ cāpi caṇḍālaḥ śvapākam atikutsitam
 22 caturo māgadhī sūte krūrān māyopajīvinaḥ
     māṃsasvādu karaṃ sūdaṃ saugandham iti saṃjñitam
 23 vaidehakāc ca pāpiṣṭhaṃ krūraṃ bhāryopajīvinam
     niṣādān madranābhaṃ ca kharayānaprayāyinam
 24 caṇḍālāt pulkasaṃ cāpi kharāśvagajabhojinam
     mṛtacela praticchannaṃ bhinnabhājana bhojinam
 25 āyogavīṣu jāyante hīnavarṇāsu te trayaḥ
     kṣudro vaidehakād andhro bahir grāmapratiśrayaḥ
 26 kārāvaro niṣādyāṃ tu carma kārāt prajāyate
     caṇḍālāt pāṇḍusaupākas tvak sāravyavahāravān
 27 āhiṇḍiko niṣādena vaidehyāṃ saṃprajāyate
     caṇḍālena tu saupāko maudgalya samavṛttimān
 28 niṣādī cāpi caṇḍālāt putram antāvasāyinam
     śmaśānagocaro sūto bāhyair api bahiṣkṛtam
 29 ity etāḥ saṃkare jātyaḥ pitṛmātṛvyatikramāt
     pracchannā vā prakāśā vā veditavyāḥ svakarmabhiḥ
 30 caturṇām eva varṇānāṃ dharmo nānyasya vidyate
     varṇānāṃ dharmahīneṣu saṃjñā nāstīha kasya cit
 31 yadṛcchayopasaṃpannair yajñasādhu bahiṣkṛtaiḥ
     bāhyā bāhyais tu jāyante yathāvṛtti yathāśrayam
 32 catuṣpatha śmaśānāni śailāṃś cānyān vanaspatīn
     yuñjante cāpy alaṃkārāṃs tathopakaraṇāni ca
 33 gobrāhmaṇārthe sāhāyyaṃ kurvāṇā vai na saṃśayaḥ
     ānṛśaṃsyam anukrośaḥ satyavākyam atha kṣamā
 34 svaśarīraiḥ paritrāṇaṃ bāhyānāṃ siddhikārakam
     manujavyāghrabhavati tatra me nāsti saṃśayaḥ
 35 yathopadeśaṃ parikīrtitāsu; naraḥ prajāyeta vicārya buddhimān
     vihīnayonir hi suto 'vasādayet; titīrṣamāṇaṃ salile yathopalam
 36 avidvāṃsam alaṃ loke vidvāmam api vā punaḥ
     nayante hy utpathaṃ nāryaḥ kāmakrodhavaśānugam
 37 svabhāvaś caiva nārīṇāṃ narāṇām iha dūṣaṇam
     ity arthaṃ na prasajjante pramadāsu vipaścitaḥ
 38 [y]
     varṇāpetam avijñātaṃ naraṃ kaluṣa yonijam
     ārya rūpam ivānāryaṃ kathaṃ vidyāmahe nṛpa
 39 [bh]
     yonisaṃkaluṣe jātaṃ nānācāra samāhitam
     karmabhiḥ sajjanācīrṇair vijñeyā yoniśuddhatā
 40 anāryatvam anācāraḥ krūratvaṃ niṣkriyātmatā
     puruṣaṃ vyañjayantīha loke kaluṣa yonijam
 41 pitryaṃ vā bhajate śīlaṃ mātṛjaṃ vā tathobhayam
     na kathaṃ cana saṃkīrṇaḥ prakṛtiṃ svāṃ niyacchati
 42 yathaiva sadṛśo rūpe mātāpitror hi jāyate
     vyāghraś citrais tathā yoniṃ puruṣaḥ svāṃ niyacchati
 43 kulasrotasi saṃcchanne yasya syād yonisaṃkaraḥ
     saṃśrayaty eva tac chīlaṃ naro 'lpam api vā bahu
 44 ārya rūpasamācāraṃ carantaṃ kṛtake pathi
     svavarṇam anyavarṇaṃ vā svaśīlaṃ śāsti niścaye
 45 nānā vṛtteṣu bhūteṣu nānā karma rateṣu ca
     janma vṛttasamaṃ loke suśliṣṭaṃ na virajyate
 46 śarīram iha sattvena narasya parikṛṣyate
     jyeṣṭhamadhyāvaraṃ sattvaṃ tulyasattvaṃ pramodate
 47 jyāyāṃsam api śīlena vihīnaṃ naiva pūjayet
     api śūdraṃ tu sadvṛttaṃ dharmajñam abhipūjayet
 48 ātmānam ākhyāti hi karmabhir naraḥ; svaśīlacāritrakṛtaiḥ śubhāśubhaiḥ
     pranaṣṭam apy ātmakulaṃ tathā naraḥ; punaḥ prakāśaṃ kurute svakarmabhiḥ
 49 yoniṣv etāsu sarvāsu saṃkīrṇāsv itarāsu ca
     yatrātmānaṃ na janayed budhas tāḥ parivarjayet

 

SECTION XLVIII

"Yudhishthira said, 'Through inducements offered by wealth, or through mere lust, or through ignorance of the true order of birth (of both males and females), or through folly, intermixture happens of the several order What, O grandsire, are the duties of persons that are born in the mixed classes and what are the acts laid down for them? Do thou discourse to me on this!'
"Bhishma said, 'In the beginning, the Lord of all creatures created the four orders and laid down their respective acts or duties, for the sake of
p. 31
sacrifice. 1 The Brahmana may take four wives, one from each of the four orders. In two of them (viz., the wife taken from his own order and that taken from the one next below), he takes birth himself (the children begotten upon them being regarded as invested with the same status as his own). Those sons, however, that are begotten by him on the two spouses that belong to the next two orders (viz., Vaisya and Sudra), are inferior, their status being determined not by that of their father but by that of their mothers. The son that is begotten by a Brahmana upon a Sudra wife is called Parasara, implying one born of a corpse, for the Sudra woman's body is as inauspicious as a corpse. He should serve the persons of his (father's) race. Indeed, it is not proper for him to give up the duty of service that has been laid down for him. Adopting all means in his power, he should uphold the burden of his family. Even if he happens to be elder in age, he should still dutifully serve the other children of his father who may be younger to him in years, and bestow upon them whatever he may succeed in earning. A Kshatriya may take three wives. In two of them (viz., the one taken from his own order and the other that is taken from the order immediately below), he takes birth himself (so that those children are invested with the status of his own order). His third wife being of the Sudra order is regarded as very inferior. The son that he begets upon her comes to be called as an Ugra. The Vaisya may take two spouses. In both of them (viz., the one taken from his own order, and the other from the lowest of the four pure orders), he takes birth himself (so that those children become invested with the status of his own order). The Sudra can take only one wife, viz., she that is taken from his own order. The son begotten by him upon her becomes a Sudra. A son that takes birth under circumstances other than those mentioned above, comes to be looked upon as a very inferior one If a person of a lower order begets a son upon a woman of a superior order, such a son is regarded as outside the pale of the four pure orders. Indeed, such a son becomes on object of censure with the four principal orders. If a Kshatriya begets a son upon a Brahmana woman, such a son, without being included in any of the four pure orders, comes to be regarded as a Suta The duties of a Suta are all connected with the reciting of eulogies and encomiums of kings and other great men. The son begotten by a Vaisya upon a woman of the Brahmana order comes to be regarded as a Vaidehaka. The duties assigned to him are the charge of bars and bolts for protecting the privacy of women of respectable households. Such sons have no cleansing rites laid down for them. 2 If a Sudra unites with a woman belonging to the foremost of the four orders, the son that is begotten is called a Chandala. Endued with a fierce disposition, he must live in the outskirts of cities and towns and the duty assigned to him is that of the public executioner. Such sons are
p. 32
always regarded as wretches of their race. These, O foremost of intelligent persons, are the offspring of intermixed orders. The son begotten by a Vaisya upon a Kshatriya woman becomes a Vandi or Magadha. The duties assigned to him are eloquent recitations of praise. The son begotten through transgression, by a Sudra upon a Kshatriya women, becomes a Nishada and the duties assigned to him have reference to the catching of fish. If a Sudra happens to have intercourse with a Vaisya woman, the son begotten upon her comes to be called Ayogava. The duty assigned to such a person are those of a Takshan (carpenter). They that are Brahmanas should never accept gifts from such a person. They are not entitled to possess any kind of wealth. Persons belonging to the mixed castes beget upon spouses taken from their own castes children invested with the status that is their own. When they beget children in women taken from castes that are inferior to theirs, such children become inferior to their fathers, for they become invested with the status that belongs to their mothers Thus as regards the four pure orders, persons beget children invested with their own status upon spouses taken from their own orders as also upon them that are taken from the orders immediately below their own. When, however, offspring are begotten upon other spouses, they come to be regarded as invested with a status that is, principally, outside the pale of the four pure orders. When such children beget sons in women taken from their own classes, those sons take the status of their sires. It is only when they take spouse from castes other than their own, that the children they beget become invested with inferior status. As an example of this it may be said that a Sudra begets upon a woman belonging to the most superior order a son that is outside the pale of the four orders (for such a son comes to be regarded as a Chandala who is much inferior). The son that is outside the pale of the four orders by uniting with women belonging to the four principal orders, begets offspring that are further degraded in point of status. From those outside the pale of the four orders and those again that are further outside that pale, children multiply in consequence of the union of persons with women of classes superior to their own. In this way, from persons of inferior status classes spring up, altogether fifteen in number, that are equally low or still lower in status. It is only from sexual union of women with persons who should not have such union with them that mixed classes spring up. Among the classes that are thus outside the pale of the four principal or pure orders, children are begotten upon women belonging to the class called Sairindhri by men of the class called Magadha. The occupation of such offspring is the adornment of the bodies of kinds and others. They are well-acquainted with the preparation of unguents, the making of wreaths, and the manufacture of articles used for the decoration of the person. Though free by the status that attaches to them by birth, they should yet lead a life of service. From the union of Magadhas of a certain class with women of the caste called Sairindhri, there springs up another caste called
p. 33
[paragraph continues] Ayogava. Their occupation consists in the making of nets (for catching fish and fowl and animals of the chase). Vaidehas, by uniting themselves with women of the Sairindhri caste, beget children called Maireyakas whose occupation consists in the manufacture of wines and spirits. From the Nishadas spring a caste called Madgura and another known by the name of Dasas whose occupation consists in plying boats. From the Chandala springs a race called Swapaka whose occupation consists in keeping guard over the dead. The women of the Magadhi caste, by union with these four castes of wicked dispositions produce four others who live by practising deceit. These are Mansa, Swadukara, Kshaudra, and Saugandha. From the Vaideha springs up a cruel and sinful caste that lives by practising deception. From the Nishadas again springs up the Madranabha caste whose members are seen to ride on cars drawn by asses. From the Chandalas springs up the caste called Pukkasa whose members are seen to eat the flesh of asses, horses and elephants. These cover themselves with the garments obtained by stripping human corpses. They are again seen to eat from broken earthenware 1. These three castes of very low status are born of women of the Ayogava caste (by fathers taken from different castes). The caste called Kshudra springs from the Vaidehaka. The caste called Andhra which takes up its residence in the outskirts of towns and cities, also springs up (from the Vaidehakas). Then again the Charmakara, uniting himself with a woman of Nishada caste, begets the class called Karavara. From the Chandala again springs up the caste known by the name of Pandusaupaka whose occupation consists in making baskets and other things with cleft bamboos. From the union of the Nishada with a woman of the Vaidehi caste springs one who is called by the name of Ahindaka. The Chandala begets upon a Saupaka woman, a son that does not differ from the Chandala in status or occupation. A Nishada woman, by union with a Chandala, brings forth a son who lives in the outskirts of villages and towns. Indeed, the members of such a caste live in crematoria and are regarded by the very lowest orders as incapable of being numbered among them. Thus to these mixed castes spring up from improper and sinful union of fathers and mothers belonging to different castes. Whether they live in concealment or openly, they should be known by their occupations. The duties have been laid down in the scriptures for only the four principal orders. As regards the others the scriptures are entirely silent. Among all the orders, the members of those castes that have no duties assigned to them by the scriptures, need have no fears as to what they do (to earn their livelihood). Persons unaccustomed to the performance or for whom sacrifices have not been laid down, and who are deprived of the company and the instructions of the righteous whether numbered among the four principal orders or out of their pale, by uniting themselves with women of other castes, led
p. 34
not by considerations of righteousness but by uncontrolled lust, cause numerous mixed castes to come into existence whose occupations and abodes depend on the circumstances connected with the irregular unions to which they owe their origin. Having recourse to spots where four roads meet, or crematoria, or hills and mountains, or forests and trees, they build their habitations there. The ornaments they wear are made of iron. Living in such places openly, they betake themselves to their own occupations to earn their livelihood. They may be seen to live in this way, adorning their persons with ornaments and employed in the task of manufacturing diverse kinds of domestic and other utensils. Without doubt, by assisting kine and Brahmanas, and practising the virtues of abstention from cruelty, compassion, truthfulness of speech, and forgiveness, and, if need be, by preserving others by laying down their very lives, persons of the mixed castes may achieve success. I have no doubt, O chief of men, that these virtues become the causes of their success. He that is possessed of intelligence, should, taking everything into consideration, beget offspring according to the ordinances of the scriptures, upon woman that have been declared proper or fit for him. A son begotten upon a women belonging to a degraded caste, instead of rescuing the sire, brings him to grief even as a heavy weight brings to grief a swimmer desirous of crossing water. Whether a man happens to be possessed of learning or not, lust and wrath are natural attributes of humanity in this world. Women, therefore, may always be seen to drag men into the wrong path. This natural disposition of women is such that man's contact with her is productive of misery to him. Hence, men possessed of wisdom do not suffer themselves to be excessively attached to women.'
"Yudhishthira said, 'There are men who belong to the mixed castes, and who are of very impure birth. Though presenting the features of respectability, they are in reality disrespectable. In consequence of these external aspects we may not be able to know the truth about their birth. Are there any signs, O grandsire, by which the truth may be known about the origin of such men?"

 

 

Book 13
Chapter 49

;  1 [y]
      brūhi putrān kuruśreṣṭha varṇānāṃ tvaṃ pṛthak pṛthak
      kīdṛśyāṃ kīdṛśaś cāpi putrāḥ kasya ca ke ca te
  2 vipravādāḥ subahuśaḥ śrūyante putra kāritāḥ
      atra no muhyatāṃ rājaṃ saṃśayaṃ chettum arhasi
  3 [bh]
      ātmā putras tu vijñeyas tasyānantarajaś ca yaḥ
      niyuktajaś ca vijñeyaḥ sutaḥ prasṛtajas tathā
  4 patitasya ca bhāryāyāṃ bhartrā susamavetayā
      tathā dattakṛtau putrāv adhyūḍhaś ca tathāparaḥ
  5 ṣaḍ apadhvaṃsajāś cāpi kānīnāpasadās tathā
      ity ete te samākhyātās tān vijānīhi bhārata
  6 [y]
      ṣaḍ apadhvaṃsajāḥ ke syuḥ ke vāpy apasadās tathā
      etat sarvaṃ yathātattvaṃ vyākhyātuṃ me tvam arhasi
  7 [bh]
      triṣu varṇeṣu ye putrā brāhmaṇasya yudhiṣṭhira
      varṇayoś ca dvayoḥ syātāṃ yau rājanyasya bhārata
  8 eko dvivarṇa evātha tathātraivopalakṣitaḥ
      ṣaḍ apadhvaṃsajās te hi tathaivāpasadāñ śṛṇu
  9 caṇḍālo vrātya venau ca brāhmaṇyāṃ kṣatriyāsu ca
      vaiśyāyāṃ caiva śūdrasya lakṣyante 'pasadās trayaḥ
  10 māgadho vāmakaś caiva dvau vaiśyasyopalakṣitau
     brāhmaṇyāṃ kṣatriyāyāṃ ca kṣatriyasyaika eva tu
 11 brāhmaṇyāṃ lakṣyate sūta ity ete 'pasadāḥ smṛtāḥ
     putra reto na śakyaṃ hi mithyā kartuṃ narādhipa
 12 [y]
     kṣetrajaṃ ke cid evāhuḥ sutaṃ ke cit tu śukrajam
     tulyāv etau sutau kasya tan me brūhi pitāmaha
 13 [bh]
     rejato vā bhavet putras tyakto vā kṣetrajo bhavet
     adhyūḍhaḥ samayaṃ bhittvety etad eva nibodha me
 14 [y]
     retojaṃ vidma vai putraṃ kṣetrajasyāgamaḥ katham
     adhyūḍhaṃ vidma vai putraṃ hitvā ca samayaṃ katham
 15 [bh]
     ātmajaṃ putram utpādya yas tyajet kāraṇāntare
     na tatra kāraṇaṃ retaḥ sa kṣetrasvāmino bhavet
 16 putra kāmo hi putrārthe yāṃ vṛṇīte viśāṃ pate
     tatra kṣetraṃ pramāṇaṃ syān na vai tatrātmajaḥ sutaḥ
 17 anyatra kṣetrajaḥ putro lakṣyate bharatarṣabha
     na hy ātmā śakyate hantuṃ dṛṣṭāntopagato hy asau
 18 kaś cic ca kṛtakaḥ putraḥ saṃgrahād eva lakṣyate
     na tatra retaḥ kṣetraṃ vā pramāṇaṃ syād yudhiṣṭhira
 19 [y]
     kīdeśaḥ kṛtakaḥ putraḥ saṃgrahād eva lakṣyate
     śukraṃ kṣetraṃ pramāṇaṃ vā yatra lakṣyeta bhārata
 20 [bh]
     mātā pitṛbhyāṃ saṃtyaktaṃ pathi yaṃ tu pralakṣayet
     na cāsya mātā pitarau jñāyete sa hi kṛtrimaḥ
 21 asvāmikasya svāmitvaṃ yasmin saṃpratilakṣayet
     savarṇas taṃ ca poṣeta savarṇas tasya jāyate
 22 [y]
     katham asya prayoktavyaḥ saṃskāraḥ kasya vā katham
     deyā kanyā kathaṃ ceti tan me brūhi pitāmaha
 23 [bh]
     ātmavat tasya kurvīta saṃskāraṃ svāmivat tathā
 24 tyakto mātā pitṛbhyāṃ yaḥ savarṇaṃ pratipadyate
     tad gotra varṇatas tasya kuryāt saṃskāram acyuta
 25 atha deyā tu kanyā syāt tadvarṇena yudhiṣṭhira
     saṃskartuṃ mātṛgotraṃ ca mātṛvarṇaviniścaye
 26 kānīnādhyūḍhajau cāpi vijñeyau putra kilbiṣau
     tāv api svāv iva sutau saṃskāryāv iti niścayaḥ
 27 kṣetrajo vāpy apasado ye 'dhyūḍhās teṣu cāpy atha
     ātmavad vai prayuñjīran saṃskāraṃ brāhmaṇādayaḥ
 28 dharmaśāstreṣu varṇānāṃ niścayo 'yaṃ pradṛśyate
     etat te sarvam ākhyātaṃ kiṃ bhūyaḥ śrotum icchasi

 

 

SECTION XLIX

"Bhishma said, 'A person that is born of an irregular union presents diverse features of disposition. One's purity of birth, again, is to be ascertained from one's acts which must resemble the acts of those who are admittedly good and righteous. A disrespectable behaviour, acts opposed to those laid down in the scriptures, crookedness and cruelty, and abstention from sacrifices and other spiritual acts that lead to merit, proclaim one's impurity of origin. A son receives the disposition of either the sire or the
p. 35
mother. Sometimes he catches the dispositions of both. A person of impure birth can never succeed in concealing his true disposition. As the cub of a tiger or a leopard resembles its sire and dam in form and in (the matter of) its stripes of spots, even so a person cannot but betray the circumstance of his origin. However covered may the course of one's descent be, if that descent happens to be impure, its character or disposition is sure to manifest itself slightly or largely. A person may, for purposes of his own, choose to tread on an insincere path, displaying such conduct as seems to be righteous. His own disposition, however, in the matter of those acts that he does, always proclaims whether he belongs to a good order or to a different one. Creatures in the world are endued with diverse kinds of disposition. They are, again, seen to be employed in diverse kinds of acts. Amongst creatures thus employed, there is nothing that is so good or precious as pure birth and righteous conduct. If a person be born in a low order, that good understanding which arises from a study of the scriptures fails to rescue his body from low acts. Absolute goodness of understanding may be of different degrees. It may be high, middling, or low. Even if it appears in a person of low extraction, it disappears like autumnal clouds without producing any consequences. On the other hand, that other goodness of understanding which, according to its measure, has ordained the status in which the person has been born, shows itself in his acts 1. If a person happens to belong to a superior order but still if he happens to be divested of good behaviour, he should receive no respect or worship. One may worship even a Sudra if he happens to be conversant with duties and be of good conduct. A person proclaims himself by his own good and acts and by his good or bad disposition and birth. If one's race of birth happens to be degraded for any reason, one soon raises it and makes it resplendent and famous by one's acts. For these reasons they that are endued with wisdom should avoid those women, among these diverse castes mixed or pure, upon whom they should not beget offspring.'
"Yudhishthira said, 'Do thou discourse to us, O sire, upon the orders and classes separately, upon different kinds of sons begotten upon different types of women, upon the person entitled to have them as sons, and upon their status in life. It is known that disputes frequently arise with respect to sons. It behoveth thee, O king, to solve the doubts that have taken possession of our minds. Indeed, we are stupefied with respect to this subject.'
"Bhishma said, 'The son of one's loins is regarded as one's own self. The son that is begotten upon one's wife by a person whom one has invited for the task, is called Niruktaja. The son that is begotten upon one's
p. 36
wife by somebody without one's permission, is Prasritaja. The son begotten upon his own wife by a person fallen away from his status is called Patitaja. There are two other sons, viz., the son given, and the son made. There is another called Adhyudha. 1 The son born of a maiden in her father's house is called Kanina. Besides these, there are six kinds of sons called Apadhwansaja and six others that are Apasadas. These are the several kinds of sons mentioned in the scriptures, learn, O Bharata!
"Yudhishthira said, 'Who are the six that are called Apadhwansajas? Who also are the Apasadas? It behoveth thee to explain all these to me in detail.'
"Bhishma said, 'The sons that a Brahmana begets upon spouses taken from the three inferior orders, those begotten by a Kshatriya upon spouses taken from the two orders inferior to his own, O Bharata, and the sons that a Vaisya begets upon a spouse taken from the one order that is inferior to his,--are all called Apadhwansajas. They are, as thus explained, of six kinds. Listen now to me as I tell thee who the Apasadas, are. The son that a Sudra begets upon a Brahmana woman is called a Chandala. Begotten upon a Kshatriya woman by a person of the Sudra order, the son is called a Vratya. He who is born of a Vaisya woman by a Sudra father is called a Vaidya. These three kinds of sons are called Apasadas. The Vaisya, by uniting himself with a woman of the Brahmana order, begets a son that is called a Magadha, while the son that he gets upon a Kshatriya woman is called a Vamaka. The Kshatriya can beget but one kind of son upon a woman of a superior order. Indeed, the son begotten by a Kshatriya upon a Brahmana woman, is called a Suta. These three also are called Apasadas. It cannot be said, O king, that these six kinds of sons are no sons.'
"Yudhishthira said, 'Some say that one's son is he that is born in one's soil. Some, on the other hand, say that one's son is he who has been begotten from one's seed. Are both these kinds of sons equal? Whore, again, is the son to be? Do thou tell me this, O grandsire!
"Bhishma said, 'His is the son from whose seed he has sprung. If, however, the owner of the seed abandons the son born of it, such a son then becomes his upon whose spouse he has been begotten. The same rule applies to the son called Adhyudha. He belongs to the person from whose seed he has taken his birth. If, however, the owner of the seed abandons him, he becomes the son of the husband of his mother. 2 Know that even this is what the law declares.'
"Yudhishthira said, 'We know that the son becomes his from whose
p. 37
seed he has taken birth. Whence does the husband of the woman that brings forth the son derive his right to the latter? Similarly, the son called Adhyudha should be known to be the son of him from whose seed he has sprung. How can they be sons of others by reasons of the engagement about owning and rearing them having been broken?'
"Bhishma said, 'He who having begotten a son of his own loins, abandons him for some reason or other, cannot be regarded as the sire of such a son, for vital seed only cannot create sonship. Such a son must be held to belong to the person who owns the soil. When a man, desiring to have a son, weds a girl quick with child, the son born of his spouse must belong to him, for it is the fruit of his own soil. The person from whose vital seed the son has sprung can have no right to such a son. The son that is born in one's soil but not begotten by the owner, O chief of Bharata's race, bears all the marks of the sire that has actually begotten him (and not the marks of one that is only the husband of his mother). The son thus born is incapable of concealing the evidences that physiognomy offers. He is at once known by eyesight (to belong to another). 1 As regards the son made, he is sometimes regarded as the child of the person who has made him a son and so brings him up. In his case, neither the vital seed of which he is born nor the soil in which he is born, becomes the cause of sonship.'
"Yudhishthira said, 'What kind of a son is that who is said to be a made son and whose sonship arises from the fact of his being taken and brought up and in whose case neither the vital seed nor the soil of birth, O Bharata, is regarded as the cause of sonship?'
"Bhishma said, 'When a person takes up and rears a son that has been cast off on the road by his father and mother, and when the person thus taking and rearing him fails to find out his parents after search, he becomes the father of such a son and the latter becomes what is called his made son. Not having anybody to own him, he becomes owned by him who brings him up. Such a son, again, comes to be regarded as belonging to that order to which his owner or rearer belongs.'
"Yudhishthira said, How should the purificatory rites of such a person be performed? In whose case what sort of rites are to be performed? With what girl should he be wedded? Do thou tell me all this, O grandsire!"
"Bhishma said, 'The rites of purification touching such a son should be performed conformably to the usage of the person himself that raises him, for, cast off by his parents, such a son obtains the order of the person that takes him and brings him up. Indeed, O thou of unfading glory, the rearer should perform all the purificatory rites with respect to such a son according to the practices of the rearer's own race and kinsmen. As regards the girl also, O Yudhishthira, that should be bestowed in marriage upon such a son, who belongs to the order of the rearer himself,
p. 38
[paragraph continues] All this is to be done only when the order of son's true mother cannot be ascertained. Among sons, he that is born of a maiden and he that is born of a mother that had conceived before her marriage but had brought him fourth subsequent to that are regarded as very disgraceful and degraded. Even those two, however, should receive the same rites of purification that are laid down for the sons begotten by the father in lawful wedlock. With respect to the son that becomes his sire's in consequence of his birth in the sire's soil and of those sons that are called Apasadas and, those conceived by the spouse in her maidenhood but brought forth after marriage, Brahmanas and others should apply the same rites of purification that hold good for their own orders. These are the conclusions that are to be found in the scriptures with respect to the different orders. I have thus told thee everything appertaining to thy questions. What else dost thou wish to hear?"

 

Book 13
Chapter 50

 

 

 

1 [y]
      darśane kīdṛśaḥ snehaḥ saṃvāse ca pitāmaha
      mahābhāgyaṃ gavāṃ caiva tan me brūhi pitāmaha
  2 [bh]
      hanta te kathayiṣyāmi purāvṛttaṃ mahādyute
      nahuṣasya ca saṃvādaṃ maharṣeś cyavanasya ca
  3 purā maharṣiś cyavano bhārgavo bharatarṣabha
      udavāka kṛtārambho babhūva sumahāvrataḥ
  4 nihatya mānaṃ krodhaṃ ca praharṣaṃ śokam eva ca
      varṣāṇi dvādaśa munir jalavāse dhṛtavrataḥ
  5 ādadhat sarvabhūteṣu visrambhaṃ paramaṃ śubham
      jale careṣu sattveṣu śīra raśmir iva prabhuḥ
  6 sthāṇubhūtaḥ śucir bhūtvā daivatebhyaḥ praṇamya ca
      gaṅgāyamunayor madhye jalaṃ saṃpraviveśa ha
  7 gaṅgāyamunayor vegaṃ subhīmaṃ bhīmaniḥsvanam
      pratijagrāha śirasā vātavegasamaṃ jave
  8 gaṅgā ca yamunā caiva saritaś cānugās tayoḥ
      pradakṣiṇam ṛṣiṃ cakrur na cainaṃ paryapīḍayan
  9 antarjale sa suṣvāpa kaṣṭha bhūto mahāmuniḥ
      tataś cordhvasthito dhīmān abhavad bharatarṣabha
  10 jalaukasāṃ sa sattvānāṃ babhūva priyadarśanaḥ
     upājighranta ca tadā matsyās taṃ hṛṣṭamānasāḥ
     tatra tasyāsataḥ kālaḥ samatīto 'bhavan mahān
 11 tataḥ kadā cit samaye kasmiṃś cin matsyajīvinaḥ
     taṃ deśaṃ samupājagmur jālahastā mahādyute
 12 niṣādā bahavas tatra matsyoddharaṇa niścitāḥ
     vyāyatā balinaḥ śūrāḥ salileṣv anivartinaḥ
     abhyāyayuś ca taṃ deśaṃ niścitā jālakarmaṇi
 13 jālaṃ ca yojayām āsur viśeṣeṇa janādhipa
     matsyodakaṃ samāsādya tadā bharatasattama
 14 tatas te bahubhir yogaiḥ karvartā matsyakāṅkṣiṇaḥ
     maṅgā yamunayor vārijālair abhyakiraṃs tataḥ
 15 jālaṃ suvitataṃ teṣāṃ nava sūtrakṛtaṃ tathā
     vistārāyāma saṃpannaṃ yat tatra salile kṣamam
 16 tatas te sumahac caiva balavac ca suvartitam
     prakīrya sarvataḥ sarve jālaṃ cakṛṣire tadā
 17 abhītarūpāḥ saṃhṛṣṭās te 'nyonyavaśavartinaḥ
     babandhus tatra matsyāṃś ca tathānyāñ jalacāriṇaḥ
 18 tathā matsyaiḥ parivṛtaṃ cyavanaṃ bhṛgunandanam
     ākarṣanta mahārāja jālenātha yadṛcchayā
 19 nadī śaivaladigdhāṅgaṃ hari śmaśrujaṭā dharam
     lagnaiḥ śaṅkhagaṇair gātraiḥ koṣṭhairś citrair ivāvṛtam
 20 taṃ jālenoddhṛtaṃ dṛṣṭvā te tadā vedapāragam
     save prāñjalayo dāśāḥ śirobhiḥ prāpatan bhuvi
 21 parikheda paritrāsāj jālasyākarṣaṇena ca
     matsyā babhūvur vyāpannāḥ sthalasaṃkarṣaṇena ca
 22 sa munis tat tadā dṛṣṭvā matsyānāṃ kadanaṃ kṛtam
     babhūva kṛpayāviṣṭo niḥśvasaṃś ca punaḥ punaḥ
 23 [nisādāh]
     ajñānād yatkṛtaṃ pāpaṃ prasādaṃ tatra naḥ kuru
     karavāma priyaṃ kiṃ te tan no brūhi mahāmune
 24 [bh]
     ity ukto matsyamadhya sthaś cyavano vākyam abravīt
     yo me 'dya paramaḥ kāmas taṃ śṛṇudhvaṃ samāhitāḥ
 25 prāṇotsargaṃ vikrayaṃ vā matsyair yāsyāmy ahaṃ saha
     saṃvāsān notsahe tyaktuṃ salilādhyuṣitān imān
 26 ity uktās te niṣādās tu subhṛśaṃ bhayakampitāḥ
     sarve viṣaṇṇavadanā nahuṣāya nyavedayan

 

SECTION L

"Yudhishthira said, 'What is the nature of the compassion or pity that is felt at the sight of another's woe? What is the nature of that compassion or sympathy that one feels for another in consequence of one's living in the companionship of that other? What is the nature (and degree) of the high blessedness that attaches to kine? It behoveth thee, O grandsire, to expound all this to me.'
"Bhishma said, 'I shall, in this connection, O thou of great effulgence, recite to thee an ancient narrative of a conversation between Nahusha and the Rishi Chyavana. In days of yore O Chief of Bharata's race, the great Rishi Chyavana of Bhrigu's race, always observant of high vows, became desirous of leading for some time the mode of life called Udavasa and set himself to commence it. Casting off pride and wrath and joy and grief, the ascetic, pledging himself to observe that vow, set himself to live for twelve years according to the rules of Udavasa. The Rishi inspired all creatures with a happy trust. And he inspired similar confidence in all creatures living in water. The puissant ascetic resembled the Moon himself in his behaviour to all. Bowing unto all the deities and having cleansed himself of all sins, he entered the water at the confluence of the Ganga and the Yamuna, and stood there like an inanimate post of wood. Placing his head against it, he bore the fierce and roaring current of the two streams united together,--the current whose speed resembled that of the wind itself. The Ganga and the Yamuna, however, and the other streams and lakes, whose waters unite together at the confluence at Prayaga, instead of afflicting the Rishi, went past him (to show him respect). Assuming the attitude of a wooden post, the great Muni sometimes laid himself
p. 39
down in the water and slept at ease. And sometimes, O chief of Bharata's race, the intelligent sage stood in an erect posture. He became quite agreeable unto all creatures living in water. Without the least fear, all these used to smell the Rishi's lips. In this way, the Rishi passed a long time at that grand confluence of waters. One day some fishermen came there. With nets in their hands, O thou of great effulgence, those men came to that spot where the Rishi was. They were many in number and all of them were bent upon catching fish. Well-formed and broad-chested, endued with great strength and courage and never returning in fear from water, those men who lived upon the earnings by their nets, came to that spot, resolved to catch fish. Arrived at the water which contained many fish, those fishermen, O chief of the Bharatas, tied all their nets together. Desirous of fish, those Kaivartas, many in number united together and surrounded a portion of the waters of the Ganga and the Yamuna with their nets. Indeed, they then cast into water their net which was made of new strings, capable of covering a large space, and endued with sufficient length and breadth. All of them, getting into the water, then began to drag with great force that net of theirs which was very large and had been well-spread over a large space. All of them were free from fear, cheerful, and fully resolved to do one another's bidding. They had succeeded in enmeshing a large number of fish and other aquatic animals. And as they dragged their net, O king, they easily dragged up Chyavana the son of Bhrigu along with a large number of fish. His body was overgrown with the river moss. His beard and matted locks had become green. And all over his person could be seen conchs and other molluscs attached with their heads. Beholding that Rishi who was well-conversant with the Vedas dragged up by them from water, all the fishermen stood with joined palms and then prostrated themselves on the ground and repeatedly bent their heads. Through fear and pain caused by the dragging of the net, and in consequence of their being brought upon land, the fish enmeshed in the net yielded up their lives. The ascetic, beholding that great slaughter of fishes, became filled with compassion and sighed repeatedly.'
"The fishermen said, 'We have committed this sin (of dragging thy sacred self from water) through ignorance. Be gratified with us! What wish of thine shall we accomplish? Command us, O great ascetic!'
"Bhishma continued, 'This addressed by them, Chyauana, from among that heap of fishes around him, said, 'Do ye with concentrated attention hear what my most cherished wish is. I shall either die with these fishes or do ye sell me with them. I have lived with them for a long time within the water. I do not wish to abandon them at such a time.' When he said these words unto them, the fishermen became exceedingly terrified. With pale faces they repaired to king Nahusha and informed him of all that had taken place.'"

 

Book 13
Chapter 51

 

 

 

1 [bh]
      nahuṣas tu tataḥ śrutvā cyavanaṃ taṃ tathāgatam
      tvaritaḥ prayayau tatra sahāmātya purohitaḥ
  2 śaucaṃ kṛtvā yathānyāyaṃ prāñjaliḥ prayato nṛpaḥ
      ātmānam ācacakṣe ca cyavanāya mahātmane
  3 arcayām āsa taṃ cāpi tasya rājñaḥ purohitaḥ
      satyavrataṃ mahābhāgaṃ devakalpaṃ viśāṃ pate
  4 [n]
      karavāṇi priyaṃ kiṃ te tan me vyākhyātum arhasi
      sarvaṃ kartāsmi bhagavan yady api syāt suduṣkaram
  5 [c]
      śrameṇa mahatā yuktāḥ kaivartā matsyajīvinaḥ
      mama mūlyaṃ prayacchaibhyo matsyānāṃ vikrayaiḥ saha
  6 [n]
      sahasraṃ dīyatāṃ mūlyaṃ niṣādebhyaḥ purohita
      niṣkrayārthaṃ bhagavato yathāha bhṛgunandanaḥ
  7 [c]
      sahasraṃ nāham arhāmi kiṃ vā tvaṃ manyase nṛpa
      sadṛśaṃ dīyatāṃ mūlyaṃ svabuddhyā niścayaṃ kuru
  8 [n]
      sahasrāṇāṃ śataṃ kṣipraṃ niṣādebhyaḥ pradīyatām
      syād etat tu bhaven mūlyaṃ kiṃ vānyan manyate bhavān
  9 [c]
      nāhaṃ śatasahasreṇa nimeyaḥ pārthivarṣabha
      dīyatāṃ sadṛśaṃ mūlyam amātyaiḥ saha cintaya
  10 [n]
     koṭiḥ pradīyatāṃ mūlyaṃ niṣādebhyaḥ purohita
     yad etad api naupamyam ato bhūyaḥ pradīyatām
 11 [c]
     rājan nārhāmy ahaṃ koṭiṃ bhūyo vāpi mahādyute
     sadṛśaṃ dīyatāṃ mūlyaṃ brāhmaṇaiḥ saha cintaya
 12 [n]
     ardharājyaṃ samagraṃ vā niṣādebhyaḥ pradīyatām
     etan mūlyam ahaṃ manye kiṃ vānyan manyase dvija
 13 [c]
     ardharājyaṃ samagraṃ vā nāham arhāmi pārthiva
     sadṛṣaṃ dīyatāṃ mūlyam ṛṣibhiḥ saha cintyatām
 14 [bh]
     maharṣer vacanaṃ śrutvā nahuṣo duḥkhakarśitaḥ
     sa cintayām āsa tadā sahāmātya purohitaḥ
 15 tatra tv anyo vanacaraḥ kaś cin mūlaphalāśanaḥ
     nahuṣasya samīpastho gavi jāto 'bhavan muniḥ
 16 sa samābhāṣya rājānam abravīd dvijasattamaḥ
     toṣayiṣyāmy ahaṃ vipraṃ yathā tuṣṭo bhaviṣyati
 17 nāhaṃ mithyā vaco brūyāṃ svaireṣv api kuto 'nyathā
     bhavato yad ahaṃ brūyāṃ tat kāryam aviśaṅkayā
 18 [n]
     bravītu bhagavān mūlyaṃ maharṣeḥ sadṛśaṃ bhṛgoḥ
     paritrāyasva mām asmād viṣayaṃ ca kulaṃ ca me
 19 hanyād dhi bhagavān kruddhas trailokyam api kevalam
     kiṃ punar māṃ tapo hīnaṃ bāhuvīryaparāyaṇam
 20 agādhe 'mbhasi magnasya sāmātyasya sahartvijaḥ
     plavo bhava maharṣe tvaṃ kuru mūlya viniścayam
 21 [bh]
     nahuṣasya vacaḥ śrutvā gavi jātaḥ pratāpavān
     uvāca harṣayan sarvān amātyān pārthivaṃ ca tam
 22 anargheyā mahārāja dvijā varṇamahattamāḥ
     gāvaś ca pṛthivīpāla gaur mūlyaṃ parikalpyatām
 23 nahuṣas tu tataḥ śrutvā maharṣer vacanaṃ nṛpa
     harṣeṇa mahatā yuktaḥ sahāmātya purohitaḥ
 24 abhigamya bhṛgoḥ putraṃ cyavanaṃ saṃśitavratam
     idaṃ provāca nṛpate vācā saṃtarpayann iva
 25 uttiṣṭhottiṣṭha viprarṣe gavā krīto 'si bhārgava
     etan mūlyam ahaṃ manye tava dharmabhṛtāṃ vara
 26 [c]
     uttiṣṭhāmy eṣa rājendra samyak krīto 'smi te 'nagha
     gobhis tulyaṃ na paśyāmi dhanaṃ kiṃ cid ihācyuta
 27 kīrtanaṃ śravaṇaṃ dānaṃ darśanaṃ cāpi pārthiva
     gavāṃ praśasyate vīra sarvapāpaharaṃ śivam
 28 gāvo lakṣmyāḥ sadā mūlaṃ goṣu pāpmā na vidyate
     annam eva sadā gāvo devānāṃ paramaṃ haviḥ
 29 svāhākāravaṣaṭkārau goṣu nityaṃ pratiṣṭhitau
     gāvo yajñapraṇetryo vai tathā yajñasya tā mukham
 30 amṛtaṃ hy akṣayaṃ divyaṃ kṣaranti ca vahanti ca
     amṛtāyatanaṃ caitāḥ sarvalokanamaskṛtāḥ
 31 tejasā vapuṣā caiva gāvo vahni samā bhuvi
     gāvo hi sumahat tejaḥ prāṇināṃ ca sukhapradāḥ
 32 niviṣṭaṃ gokulaṃ yatra śvāsaṃ muñcati nirbhayam
     virājayati taṃ deśaṃ pāpmānaṃ cāpakarṣati
 33 gāvaḥ svargasya sopānaṃ gāvaḥ svarge 'pi pūjitāḥ
     gāvaḥ kāmadughā devyo nānyat kiṃ cit paraṃ smṛtam
 34 ity etad goṣu me proktaṃ māhātmyaṃ pārthivarṣabha
     guṇaika deśavacanaṃ śakyaṃ pārāyaṇaṃ na tu
 35 [nisādāh]
     darśanaṃ kathanaṃ caiva sahāsmābhiḥ kṛtaṃ mune
     satāṃ sapta padaṃ mitraṃ prasādaṃ naḥ kuru prabho
 36 havīṃṣi sarvāṇi yathā hy upabhuṅkte hutāśanaḥ
     evaṃ tvam api dharmātman puruṣāgniḥ pratāpavān
 37 prasādayāmahe vidvan bhavantaṃ praṇatā vayam
     anugrahārtham asmākam iyaṃ gauḥ pratigṛhyatām
 38 [c]
     kṛpaṇasya ca yac cakṣur muner āśīviṣasya ca
     naraṃ sa mūlaṃ dahati kakṣam agnir iva jvalan
 39 pratigṛhṇāmi vo dhenuṃ kaivartā muktakilbiṣāḥ
     divaṃ gacchata vai kṣipraṃ matsyair jāloddhṛtaiḥ saha
 40 [bh]
     tatas tasya prasādāt te maharṣer bhāvitātmanaḥ
     niṣādās tena vākyena saha matsyair divaṃ yayuḥ
 41 tataḥ sa rājā nahuṣo vismitaḥ preṣkya dhīravān
     ārohamāṇāṃs tridivaṃ matsyāṃś ca bharatarṣabha
 42 tatas tau gavijaś caiva cyavanaś ca bhṛgūdvahaḥ
     varābhyām anurūpābhyāṃ chandayām āsatur nṛpam
 43 tato rājā mahāvīryo nahuṣaḥ pṛthivīpatiḥ
     param ity abravīt prītas tadā bharatasattama
 44 tato jagrāha dharme sa sthitim indra nibho nṛpaḥ
     tatheti coditaḥ prītas tāv ṛṣī pratyapūjayat
 45 samāptadīkṣaś cyavanas tato 'gacchat svam āśramam
     gavijaś ca mahātejāḥ svam āśramapadaṃ yayau
 46 niṣādāś ca divaṃ jagmus te ca matsyā janādhipa
     nahuṣo 'pi varaṃ labdhvā praviveśa puraṃ svakam
 47 etat te kathitaṃ tāta yan māṃ tvaṃ paripṛcchasi
     darśane yādṛśaḥ snehaḥ saṃvāse ca yudhiṣṭhira
 48 mahābhāgyaṃ gavāṃ caiva tathā dharmaviniścayam
     kiṃ bhūyaḥ kathyatāṃ vīra kiṃ te hṛdi vivakṣitam

 

SECTION LI

"Bhishma said, 'King Nahusha hearing the pass to which Chyavana was reduced, quickly proceeded to that spot accompanied by his ministers and priest. Having cleansed himself duly, the king, with joined palms and concentrated attention, introduced himself unto the high-souled Chyavana. The king's priest then worshipped with due ceremonies that Rishi, O monarch, who was observant of the vow of truth and endued with a high soul, and who resembled a god himself (in splendour and energy).'
"Nahusha said, 'Tell me, O best of regenerate persons, what act shall we do that may be agreeable to thee? However difficult that act may be, there is nothing, O holy one, that I shall not be able to accomplish at thy bidding.'
"Chyavana said, 'These men that live by catching fish have all been tried with labour. Do thou pay them the price that may be set upon me along with the value of these fish.'
"Nahusha said, 'Let my priest give unto these Nishadas a thousand coins as a price for purchasing these sacred one as he himself has commanded.'
"Chyavana said, 'A thousand coins cannot represent my price. The question depends upon your discretion. Give them a fair value, settling with thy own intelligence what it should be.'
"Nahusha said, 'Let, O learned Brahmana, a hundred thousand coins be given unto these Nishadas. Shall this be thy price, O holy one, or dost think otherwise?'
"Chyavana said, 'I should not be purchased for a hundred thousand coins, O best of monarchs! Let a proper price be given unto them. Do thou consult with thy ministers.'
"Nahusha said, 'Let my priest give unto these Nishadas a crore of coins. If even this does not represent thy price, let more be paid unto them.'
"Chyavana said, 'O king, I do not deserve to be purchased for a crore of coins or even more. Let that price be given unto those men which would be fair or proper. Do thou 'consult with the Brahmanas.'
"Nahusha said, 'Let half of my kingdom or even the whole be given away unto these Nishadas. I think that would represent thy price. What, however, dost thou think, O regenerate one?'
"Chyavana said, 'I do not deserve to be purchased with half thy kingdom or even the whole of it, O king! Let thy price which is proper be given unto these men. Do thou consult with the Rishis.'
"Bhishma continued, 'Hearing these words of the great Rishi, Nahusha became afflicted with great grief. With his ministers and priest he began to deliberate on the matter. There then came unto king Nahusha an ascetic living in the woods and subsisting upon fruit and roots and born of a cow. That best of regenerate persons, addressing the monarch, O king, said these words, 'I shall soon gratify thee. The Rishi also will be gratified. I shall never speak an untruth.--no, not even in jest, what then need I
p. 41
say of other occasions? Thou shouldst, without any scruple, do what I bid thee.'
"Nahusha said, 'Do thou, O illustrious one, say what the price is of that great Rishi of Bhrigu's race. O, save me from this terrible pass, save my kingdom, and save my race! If the holy Chyavana became angry, he would destroy the three worlds: what need I say them of my poor self who is destitute of penances and who depends only upon the might of his arm? O great Rishi, do thou become the raft unto us that have all fallen into a fathomless ocean with all our counsellors and our priest! Do thou settle what the price should be of the Rishi.'
"Bhishma said, 'Hearing these words of Nahusha, the ascetic born of a cow and endued with great energy spoke in this strain, gladdening the monarch and all his counsellors, 'Brahmanas, O king, belong to the foremost of the four orders. No value, however great, can be set upon them. Cows also are invaluable. Therefore, O chief of men, do thou regard a cow as the value of the Rishi.' Hearing these words of the great Rishi, Nahusha became, O king, filled with joy along with all his counsellors and priest. Proceeding then to the presence of Bhrigu's son, Chyavana, of rigid vows, h e addressed him thus, O monarch, for gratifying him to the best of his ability.'
'Nahusha said, 'Rise, rise, O regenerate Rishi, thou hast been purchased. O son of Bhirgu, with a cow as thy price. O foremost of righteous persons, even this, I think, is thy price.'
"Chyavana said. 'Yes, O king of kings, I do rise up. I have been properly purchased by thee, O sinless one! I do not, O thou of unfading glory, see any wealth that is equal to kine. To speak of kine, to hear others speak of them, to make gifts of kine, and to see kine, O king, are acts that are all applauded, O hero, and that are highly auspicious and sin-cleansing. Kine are always the root of prosperity. There is no fault in kine. Kine always afford the best food, in the form of Havi, unto the deities. The sacred Mantras, Swaha and Vashat, are always established upon kine. Kine are the chief conductresses of sacrifices. They constitute the mouth of sacrifice. They bear and yield excellent and strength-giving nectar. They receive the worship of all the worlds and are regarded as the source of nectar. On earth, kine resemble fire in energy and form. Verily, kine represent high energy, and are bestowers of great happiness upon all creatures. That country where kine, established by their owners, breathe fearlessly, shines in beauty. The sins, also of that country are all washed off. Kine constitute the stairs that lead to heaven. Kine are adorned in heaven itself. Kine are goddesses that are competent to give everything and grant every wish. There is nothing else in the world that is so high or so superior!' 1
p. 42
"Bhishma continued, "Even this is what I say unto thee on the subject of the glory and superiority of kine, O chief of Bharata's race. I am competent to proclaim a part only of the merits that attach to kine. I have not the ability to exhaust the subject!'
"Then Nishadas said, 'O ascetic, thou hast seen us and hast also spoken with us. It has been said that friendship with those that are good, depends upon only seven words 1. Do thou then, O lord, show us thy grace. The blazing sacrificial fire eats all the oblations of clarified butter poured upon it. Of righteous soul, and possessed of great energy thou art among men, a blazing fire in energy. We propitiate thee, O thou of great learning! We surrender ourselves to thee. Do thou, for showing us favour, take back from us this cow.'
"Chyavana said, 'The eye of a person that is poor or that has fallen into distress, the eye of an ascetic, or the eye of a snake of virulent poison, consumes a man with his very roots, even as a fire that, blazing up with the assistance of the wind, consumes a stack of dry grass or straw. I shall accent the cow that ye desire to present me. Ye fishermen, freed from every sin, go ye to heaven without any delay, with these fishes also that ye have caught with your nets.'
"Bhishma continued, 'After this, in consequence of the energy of the great Rishi of cleansed soul, those fishermen along with all those fish through virtue of those words that he had uttered, proceeded to heaven. King Nahusha, beholding the fishermen ascending to heaven with those fishes in their company, became filled with wonder, O chief of Bharata's race. After this, the two Rishis, viz., the one born of a cow and the other who was Chyavana of Bhrigu's race, gladdened king Nahusha by granting him many boons. Then king Nahusha of great energy, that lord of all the earth, filled with joy, O best of the Bharatas, said, 'Sufficient!' Like unto a second Indra, the chief of the celestials, he accepted the boon about his own steadiness in virtue. The Rishis having granted him the boon, the delighted king worshipped them both with great reverence. As regards Chyavana, his vow having been completed, he returned to his own asylum. The Rishi that had taken his birth from the cow, and who was endued with great energy, also proceeded to his own retreat. The Nishadas all ascended to heaven as also the fishes they had caught, O monarch. King Nahusha, too, having obtained those valuable boons, entered his own city. I have thus, O son, told thee everything respecting what thou hadst asked me. The affection that is generated by the sight alone of others as also by the fact of living with them, O Yudhishthira, and the high-blessedness of kine too, and the ascertainment of true righteousness, are the topics upon which I have discoursed. Tell me, O hero what else is in thy breast.'"

 

 

Book 13
Chapter 52

 

 

 

 1 [y]
      saṃśayo me mahāprājña sumahān sāgaropamaḥ
      tan me śṛṇu mahābāho śrutvā cākhyātum arhasi
  2 kautūhalaṃ me sumahaj jāmadagnyaṃ prati prabho
      rāmaṃ dharmabhṛtāṃ śreṣṭhaṃ tan me vyākhyātum arhasi
  3 katham eṣa samutpanno rāmaḥ satyaparākramaḥ
      kathaṃ brahmarṣivaṃśe ca kṣatradharmā vyajāyata
  4 tad asya saṃbhavaṃ rājan nikhilenānukīrtaya
      kauśikāc ca kathaṃ vaṃśāt kṣatrād vai brāhmaṇo 'bhavat
  5 aho prabhāvaḥ sumahān āsīd vai sumahātmanoḥ
      rāmasya ca naravyāghra viśvāmitrasya caiva ha
  6 kathaṃ putrān atikramya teṣāṃ naptṛṣv athābhavat
      eṣa doṣaḥ sutān hitvā tan me vyākhyātum arhasi
  7 [bh]
      atrāpy udāharantīmam itihāsaṃ purātanam
      cyavanasya ca saṃvādaṃ kuśikasya ca bhārata
  8 etaṃ doṣaṃ purā dṛṣṭvā bhārgavaś cyavanas tadā
      āgāminaṃ mahābuddhiḥ svavaṃśe munipuṃgavaḥ
  9 saṃcintya manasā sarvaṃ guṇadoṣabalābalam
      dagdhu kāmaḥ kulaṃ sarvaṃ kuśikānāṃ tapodhanaḥ
  10 cyavanas tam anuprāpya kuśikaṃ vākyam abravīt
     vastum icchā samutpannā tvayā saha mamānagha
 11 [k]
     bhagavan sahadharmo 'yaṃ paṇḍitair iha dhāryate
     pradānakāle kanyānām ucyate ca sadā budhaiḥ
 12 yat tu tāvad atikrāntaṃ dharmadvāraṃ tapodhana
     tat kāryaṃ prakariṣyāmi tadanujñātum arhasi
 13 [bh]
     athāsanam upādāya cyavanasya mahāmuneḥ
     kuśiko bhāryayā sārdham ājagāma yato muniḥ
 14 pragṛhya rājā bhṛṅgāraṃ pādyam asmai nyavedayat
     kārayām āsa sarvāś ca kriyās tasya mahātmanaḥ
 15 tataḥ sa rājā cyavanaṃ madhuparkaṃ yathāvidhi
     pratyagrāhayad avyagro mahātmā niyatavrataḥ
 16 satkṛtya sa tathā vipram idaṃ vacanam abravīt
     bhagavan paravantau svo brūhi kiṃ karavāvahe
 17 yadi rājyaṃ yadi dhanaṃ yadi gāḥ saṃśitavrata
     yajñadānāni ca tathā brūhi sarvaṃ dadāmi te
 18 idaṃ gṛham idaṃ rājyam idaṃ dharmāsanaṃ ca te
     rājā tvam asi śādhy urvīṃ bhṛtyo 'haṃ paravāṃs tvayi
 19 evam ukte tato vākye cyavano bhārgavas tadā
     kuśikaṃ pratyuvācedaṃ mudā maramayā yataḥ
 20 na rājyaṃ kāmaye rājan na dhanaṃ na ca yoṣitaḥ
     na ca gā na ca te deśān na yajñāñ śrūyatām idam
 21 niyamaṃ kaṃ cid ārapsye yuvayor yadi rocate
     paricaryo 'smi yat tebhyāṃ yuvābhyām aviśaṅkayā
 22 evam ukte tadā tena dampatī tau jaharṣatuḥ
     pratyabrūtāṃ ca tam ṛṣim evam astv iti bhārata
 23 atha taṃ kuśiko hṛṣṭaḥ prāveśayad anuttamam
     gṛhoddeśaṃ tatas tatra darśanīyam adarśayat
 24 iyaṃ śayyā bhagavato yathākāmam ihoṣyatām
     prayatiṣyāvahe prītim āhartuṃ te tapodhana
 25 atha sūryo 'ticakrāma teṣāṃ saṃvadatāṃ tathā
     atharṣiś codayām āsa pānam annaṃ tathaiva ca
 26 tam apṛcchat tato rājā kuśikaḥ praṇatas tadā
     kim annajātam iṣṭaṃ te kim upasthāpayāmy aham
 27 tataḥ sa parayā prītyā pratyuvāca janādhipam
     aupapattikam āhāraṃ prayacchasveti bhārata
 28 tad vacaḥ pūjayitvā tu tathety āha sa pārthivaḥ
     yathopapannaṃ cāhāraṃ tasmai prādāj janādhipaḥ
 29 tataḥ sa bhagavān bhuktvā dampatī prāha dharmavit
     svaptum icchāmy ahaṃ nidrā bādhate mām iti prabho
 30 tataḥ śayyā gṛhaṃ prāpya bhagavān ṛṣisattamaḥ
     saṃviveśa narendras tu sapatnīkaḥ sthito 'bhavat
 31 na prabodhyo 'smi saṃsupta ity uvācātha bhārgavaḥ
     saṃvāhitavyau pādau me jāgartavyaṃ ca vāṃ niśi
 32 aviśaṅkaś ca kuśikas tathety āha sa dharmavit
     na prabodhayatāṃ taṃ ca tau tadā rajanī kṣaye
 33 yathādeśaṃ maharṣes tu śuśrūṣā paramau tadā
     babhūvatur mahārāja prayatāv atha dampatī
 34 tataḥ sa bhagavān vipraḥ samādiśya narādhipam
     suṣvāpaikena pārśvena divasān ekaviṃśatim
 35 sa tu rājā nirāhāraḥ sabhāryaḥ kurunandana
     paryupāsata taṃ hṛṣṭaś cyavanārādhane rataḥ
 36 bhārgavas tu samuttasthau svayam eva tapodhanaḥ
     akiṃ cid uktvā tu gṛhān niścakrāma mahātapāḥ
 37 tam anvagacchatāṃ tau tu kṣudhitau śramakarśitau
     bhāryā patī muniśreṣṭhau na ca tāv avalokayat
 38 tayos tu prekṣator eva bhārgavāṇāṃ kulodvahaḥ
     antarhito 'bhūd rājendra tato rājāpatat kṣitau
 39 sa muhūrtaṃ samāśvasya sahadevyā mahādyutiḥ
     punar anveṣaṇe yatnam akarot paramaṃ tadā

 

 

SECTION LII

"Yudhishthira said, 'O thou of great wisdom, a doubt I have that is very great and that is as vast as the ocean itself. Listen to it, O mighty-armed one and having learnt what it is, it behoves thee to explain it unto me. I have a great curiosity with respect to Jamadagni's son, O lord, viz., Rama, that foremost of all righteous persons. It behoveth thee to gratify that curiosity. How was Rama born who was endued with prowess incapable of being baffled? He belonged by birth to a race of regenerate Rishis. How did he become a follower of Kshatriya practices? Do thou, then, O king, recite to me in detail the circumstances of Rama's birth. How also did a son of the race of Kusika who was Kshatriya become a Brahmana? Great, without doubt, was the puissance of the high-souled Rama, O chief of men, as also of Viswamitra. Why did the grandson of Richika instead of his son become a Kshatriya in conduct? Why also did the grandson of Kusika and not his son become a Brahmana? Why did such untoward incidents overtake the grandsons of both, instead of their sons? It behoveth thee to explain the truth in respect of these circumstances.'
"Bhishma said, 'In this connection is cited an old history of the discourse between Chyavana and Kusika, O Bharata! Endued with great intelligence, Chyavana of Bhrigu's race, that best of ascetics beheld (with his spiritual eye) the stain that would affect his own race (in consequence of some descendant of his becoming wedded to Kshatriya practice). Reflecting upon the merits and faults of that incident, as also its strength and weakness, Chyavana endued with wealth of asceticism became desirous of consuming the race of the Kusikas (for it was from that race that the stain of Kshatriya practices would, he knew, affect his own race). Repairing then to the presence of king Kusika, Chyavana said unto him, 'O sinless one, the desire has arisen in my heart of dwelling with thee for some time.'
"Kusika said, 'O holy one, residence together is an act which the learned ordain for girls when these are given away. They that are endued with wisdom always speak of the practice in such connection only. O Rishi endued with wealth of asceticism, the residence which thou seekest with me is not sanctioned by the ordinance. Yet, however opposed to the dictates of duty and righteousness, I shall do what thou mayst be pleased to command.'
"Bhishma continued, 'Ordering a seat to be placed for the great ascetic Chyavana, king Kusika, accompanied by his wife, stood in the presence of the ascetic. Bringing a little jar of water, the king offered him water for washing his feet. He then, through his, servants, caused all the rites to be duly performed in honour of his high-souled guest. The high-souled Kusika, who was observant of restraints and vows, then cheerfully presented, according to due forms, the ingredients consisting of honey and the other things, to the great Rishi and induced him to accept the same. Having welcomed and honoured the learned Brahmana in this way, the
p. 44
king once more addressed him and said, 'We two await thy orders! Command us what we are to do for thee, O holy one! If it is our kingdom or wealth or kine, O thou of rigid vows, or all articles that are given away in sacrifices, which thou wantest, tell us the word, and we shall bestow all upon thee! This palace, the kingdom, this seat of justice, await thy pleasure. Thou art the lord of all these! Do thou rule the earth! As regards myself, I am completely dependent upon thee.' Addressed in these words by the king, Chyavana of Bhrigu's race, filled with great delight, said unto Kusika these words in reply.'
"Chyavana said, 'I do not, O king, covet thy kingdom, nor thy wealth, nor the damsels thou hast, nor thy kine, nor thy provinces, nor articles needed for sacrifice. Do thou listen to me. If it pleases thee and thy wife, I shall commence to observe a certain vow. I desire thee and thy wife to serve me during that period without any scruples. Thus addressed by the Rishi, the king and the queen became filled with joy, O Bharata, and answered him, saving, 'Be it so, O Rishi!' Delighted with the Rishi's words, the king led him into an apartment of the palace. It was an excellent one, agreeable to see. The king showed him everything in that room. And the king said. 'This, O holy one, is thy bed. Do thou live here as thou pleasest! O thou that art endued with wealth of asceticism, myself and my queen shall strive our best to give thee every comfort and every pleasure.' While they were thus conversing with each other, the sun passed the meridian. The Rishi commanded the king to bring him food and drink, King Kusika, bowing unto the Rishi, asked him, saying, 'What kind of food is agreeable to thee? What food, indeed, shall be brought for thee?' Filled with delight, the Rishi answered that rule of men, O Bharata, saying, 'Let food that is proper be given to me.' Receiving these words with respect, the king said, 'So be it!' and then offered unto the Rishi food of the proper kind. Having finished his meals, the holy Chyavana, conversant with every duty, addressed the king and the queen, saying, 'I desire to slumber. O puissant one, sleep hinders me now.' Proceeding thence to a chamber that had been prepared for him, that best of Rishis then laid himself down upon a bed. The king and the queen sat themselves down. The Rishi said to them, 'Do not, while I sleep, awake me. Do ye keep yourselves awake and continually press my feet as long as I sleep.' Without the least scruple, Kusika, conversant with every duty, said, 'So be it!' Indeed, the king and the queen kept themselves awake all night, duly engaged in tending and serving the Rishi in the manner directed. The royal couple, O monarch accomplished the Rishi's bidding with earnestness and attention. Meanwhile the holy Brahmana, having thus laid his commands upon the king, slept soundly, without changing his posture or turning even once, for a space of one and twenty days. The king, O delighter of the Kurus, foregoing all food, along with his wife, sat joyfully the whole time engaged in tending and serving the Rishi. On the expiration of one and twenty days, the son of Bhrigu rose of his own accord. The great ascetic then went out of the room,
p. 45
without accosting them at all. Famished and toil-worn the king and the queen followed him, but that foremost of Rishis did not deign to cast a single glance upon any of them. Proceeding a little way, the son of Bhrigu disappeared in the very sight of the royal couple (making himself invisible by his Yoga-power). At this, the king, struck with grief, fell down on the earth. Comforted, he rose up soon, and accompanied by his queen, the monarch, possessed of great splendour, began to search everywhere for the Rishi.'

 

Book 13
Chapter 53

 

 

 1 [y]
      tasminn antarhite vipre rājā kim akarot tadā
      bhāryā cāsya mahābhāgā tan me brūhi pitāmaha
  2 [bh]
      adṛṣṭvā sa mahīpālas tam ṛṣiṃ saha bhāryayā
      pariśrānto nivavṛte vrīḍito naṣṭacetanaḥ
  3 sa praviśya purīṃ dīno nābhyabhāṣata kiṃ cana
      tad eva cintayām āsa cyavanasya viceṣṭitam
  4 atha śūnyena manasā praviveśa gṛhaṃ nṛpaḥ
      dadarśa śayane tasmiñ śayānaṃ bhṛtunandanam
  5 vismitau tau tu dṛṣṭvā taṃ tad āścaryaṃ vicintya ca
      darśanāt tasya ca muner viśrāntau saṃbabhūvatuḥ
  6 yathāsthānaṃ tu tau sthitvā bhūyas taṃ saṃvavāhatuḥ
      athāpareṇa pārśvena suṣvāpa sa mahāmuniḥ
  7 tenaiva ca sa kālena pratyabudhyata vīryavān
      na ca tau cakratuḥ kiṃ cid vikāraṃ bhayaśaṅkitau
  8 pratibuddhas tu sa munis tau provāca viśāṃ pate
      tailābhyaṅgo dīyatāṃ me snāsye 'ham iti bhārata
  9 tatheti tau pratiśrutya kṣudhitau śramakarśitau
      śatapākena tailena mahārheṇopatasthatuḥ
  10 tataḥ sukhāsīnam ṛṣiṃ vāgyatau saṃvavāhatuḥ
     na ca paryāptam ity āha bhārgavaḥ sumahātapāḥ
 11 yadā tau nirvikārau tu lakṣayām āsa bhārgavaḥ
     tata utthāya sahasā snānaśālāṃ viveśa ha
     kḷptam eva tu tatrāsīt snānīyaṃ pārthivocitam
 12 asatkṛtya tu tat sarvaṃ tatraivāntaradhīyata
     sa muniḥ punar evātha nṛpateḥ paśyatas tadā
     nāsūyāṃ cakratus tau ca dampatī bharatarṣabha
 13 atha snātaḥ sa bhagavān siṃhāsanagataḥ prabhuḥ
     darśayām āsa kuśikaṃ sabhāryaṃ bhṛgunandanaḥ
 14 saṃhṛṣṭavadano rājā sabhāryaḥ kuśiko muniḥ
     siddham annam iti prahvo nirvikāro nyavedayat
 15 ānīyatām iti munis taṃ covāca narādhipam
     rājā ca samupājahre tadannaṃ saha bhāryayā
 16 māṃsaprakārān vividhāñ śākāni vividhāni ca
     vesavāra vikārāṃś ca pānakāni laghūni ca
 17 rasālāpūpakāṃś citrān modakān atha ṣāḍavān
     rasān nānāprakārāṃś ca vanyaṃ ca munibhojanam
 18 phalāni ca vicitrāṇi tathā bhojyāni bhūriśaḥ
     badareṅguda kāśmarya bhallātaka vaṭāni ca
 19 gṛhasthānāṃ ca yad bhojyaṃ yac cāpi vanavāsinām
     sarvam āhārayām āsa rājā śāpabhayān muneḥ
 20 atha sarvam upanyastam agrataś cyavanasya tat
     tataḥ sarvaṃ samānīya tac ca śayyāsanaṃ muniḥ
 21 vastraiḥ śubhair avacchādya bhojanopaskaraiḥ saha
     sarvam ādīpayām āsa cyavano bhṛgunandanaḥ
 22 na ca tau cakratuḥ kopaṃ dampatī sumahāvratau
     tayoḥ saṃprekṣator eva punar antarhito 'bhavat
 23 tatraiva ca sa rājarṣir tasthau tāṃ rajanīṃ tadā
     sabhāryo vāgyataḥ śrīmān na ca taṃ kopa āviśat
 24 nityaṃ saṃskṛtam annaṃ tu vividhaṃ rājaveśmani
     śayanāni ca mukhyāni pariṣekāś ca puṣkalāḥ
 25 vastraṃ ca vividhākāram abhavat samupārjitam
     na śaśāka tato draṣṭum antaraṃ cyavanas tadā
 26 punar eva ca viprarṣiḥ provāca kuśikaṃ nṛpam
     sabhāryo māṃ rathenāśu vaha yatra bravīmy aham
 27 tatheti ca prāha nṛpo nirviśaṅkas tapodhanam
     krīḍā ratho 'stu bhagavann uta sāṃgrāmiko rathaḥ
 28 ity uktaḥ sa munis tena rājñā hṛṣṭena tad vacaḥ
     cyavanaḥ pratyuvācedaṃ hṛṣṭaḥ parapuraṃjayam
 29 sajjīkuru rathaṃ kṣipraṃ yas te sāṃgrāmiko mataḥ
     sāyudhaḥ sa patākaś ca sa śaktiḥ kaṇa yaṣṭimān
 30 kiṅkiṇīśatanirghoṣo yuktas tomarakalpanaiḥ
     gadākhaḍganibaddhaś ca parameṣu śatānvitaḥ
 31 tataḥ sa taṃ tathety uktvā kalpayitvā mahāratham
     bhāryāṃ vāme dhuri tadā cātmānaṃ dakṣiṇe tathā
 32 tridaṃṣṭraṃ varja sūcy agraṃ pratodaṃ tatra cādadhat
     sarvam etat tato dattvā nṛpo vākyam athābravīt
 33 bhagavan kva ratho yātu bravītu bhṛgunandanaḥ
     yatra vakṣyasi viprarṣe tatra yāsyati te rathaḥ
 34 evaṃ kutas tu bhagavān pratyuvācātha taṃ nṛpam
     itaḥ prabhṛti yātavyaṃ padakaṃ padakaṃ śanaiḥ
 35 śromo mama yathā na syāt tathā me chanda cāriṇau
     sukhaṃ caivāsmi voḍhavyo janaḥ sarvaś ca paśyatu
 36 notsāryaḥ pathikaḥ kaś cit tebhyo dāsyāmy ahaṃ vasu
     brāhmaṇebhyaś ca ye kāmān arthayiṣyanti māṃ pathi
 37 sarvaṃ dāsyāmy aśeṣeṇa dhanaṃ ratnāni caiva hi
     kriyatāṃ nikhilenaitan mā vicāraya pārthiva
 38 tasya tad vacanaṃ śrutvā rājā bhṛtyān athābravīt
     yad yad brūyān munis tat tat sarvaṃ deyam aśaṅkitaiḥ
 39 tato ratnāny anekāni striyo yugyam ajāvikam
     kṛtākṛtaṃ ca kanakaṃ jagendrāś cācalopamāḥ
 40 anvagacchanta tam ṛṣiṃ rājāmātyāś ca sarvaśaḥ
     hāhābhūtaṃ ca tat sarvam āsīn nagaram ārtimat
 41 tau tīkṣṇāgreṇa sahasā pratodena pracoditau
     pṛṣṭhe viddhau kaṭe caiva nirvikārau tam ūhatuḥ
 42 vepamānau virāhārau pañcāśad rātrakarśitau
     kathaṃ cid ūhatur vīrau dampatī taṃ rathottamam
 43 bahuśo bhṛśaviddhau tau kṣaramāṇau kṣatodbhavam
     dadṛśāte mahārāja puṣpitāv iva kiṃśukau
 44 au dṛṣṭvā pauravargas tu bhṛśaṃ śokaparāyaṇaḥ
     abhiśāpabhayāt trasto na ca kiṃ cid uvāca ha
 45 dvandvaśaś cābruvan sarve paśyadhvaṃ tapaso balam
     kruddhā api muniśreṣṭhaṃ vīkṣituṃ naiva śaknumaḥ
 46 aho bhagavato vīryaṃ maharṣer bhāvitātmanaḥ
     rājñaś cāpi sabhāryasya dhairyaṃ paśyata yādṛśam
 47 śrāntāv api hi kṛcchreṇa ratham etaṃ samūhatuḥ
     na caitayor vikāraṃ vai dadarśa bhṛgunandanaḥ
 48 [bh]
     tataḥ sa nirvikārau tau dṛṣṭvā bhṛgukulodvahaḥ
     vasu viśrāṇayām āsa yathā vaiśravaṇas tathā
 49 tatrāpi rājā prītātmā yathājñaptam athākarot
     tato 'sya bhagavān prīto babhūva munisattamaḥ
 50 avatīrya rathaśreṣṭhād dampatī tau mumoca ha
     vimocya caitau vidhivat tato vākyam uvāca ha
 51 snigdhagambhīrayā vācā bhārgavaḥ suprasannayā
     dadāni vāṃ varaṃ śreṣṭhaṃ tad brūtām iti bhārata
 52 sukumārau ca tau vidvān karābhyāṃ munisattamaḥ
     pasparśāmṛtakalpābhyāṃ snehād bharatasattama
 53 athābravīn nṛpo vākyaṃ śramo nāsty āvayor iha
     viśrāntau svaḥ prabhāvāt te dhyānenaiveti bhārgava
 54 atha tau bhagavān prāha prahṛṣṭaś cyavanas tadā
     na vṛthā vyāhṛtaṃ pūrvaṃ yan mayā tad bhaviṣyati
 55 ramaṇīyaḥ samuddeśo gaṅgātīram idaṃ śubham
     kaṃ cit kālaṃ vrataparo nivatsyāmīha pārthiva
 56 gamyatāṃ svapuraṃ putra viśrāntaḥ punar eṣyasi
     ihasthaṃ māṃ sabhāryas tvaṃ draṣṭāsi śvo narādhipa
 57 na ca manyus tvayā kāryaḥ śreyas te samupasthitam
     yat kāṅkṣitaṃ hṛdisthaṃ te tat sarvaṃ saṃbhaviṣyati
 58 ity evam uktaḥ kuśikaḥ prahṛṣṭenāntarātmanā
     provāca muniśārdūlam idaṃ vacanam arthavat
 59 na me manyur mahābhāga pūto 'smi bhagavaṃs tvayā
     saṃvṛttau yauvanasthau svo vapuṣmantau balānvitau
 60 pratodena vraṇā ye me sabhāryasya kṛtās tvayā
     tān na paśyāmi gātreṣu svastho 'smi saha bhāryayā
 61 imāṃ ca devīṃ paśyāmi mune divyāpsaropamām
     śriyā paramayā yuktāṃ yathādṛṣṭāṃ mayā purā
 62 tava prasādāt saṃvṛttam idaṃ sarvaṃ mahāmune
     naitac citraṃ tu bhagavaṃs tvayi satyaparākrama
 63 ity uktaḥ pratyuvācedaṃ vyacanaḥ kuśikaṃ tadā
     āgacchethāḥ sabhāryaś ca tvam iheti narādhipa
 64 ity uktaḥ samanujñāto rājarṣir abhivādya tam
     prayayau vapuṣā yukto nagaraṃ devarājavat
 65 tata enam upājagmur amātyāḥ sa purohitāḥ
     balasthā gaṇikā yuktāḥ sarvāḥ prakṛtayas tathā
 66 tair vṛtaḥ kuśiko rājā śriyā paramayā jvalan
     praviveśa puraṃ hṛṣṭaḥ pūjyamāno 'tha bandibhiḥ
 67 tataḥ praviśya nagaraṃ kṛtvā sarvāhṇika kriyāḥ
     bhuktvā sabhāryo rajanīm uvāsa sa mahīpatiḥ
 68 tatas tu tau navam abhivīkṣya yauvanaṃ; parasparaṃ vigatajarāv ivāmarau
     nanandatuḥ śayanagatau vapur dharau; śriyā yutau dvija varadattayā tayā
 69 sa cāpy ṛṣir bhṛgukulakīrtivardhanas; tapodhano vanam abhirāmam ṛddhimat
     manīṣayā bahuvidha ratnabhūṣitaṃ; sasarja yan nāsti śatakrator api

 

SECTION LIII

"Yudhishthira said, 'After the Rishi had disappeared, what did the king do and what also did highly-blessed spouse do? Tell me this, O grandsire!'
"Bhishma said, 'Having lost sight of the Rishi, the king, overwhelmed with shame, toil-worn and losing his senses, returned to his palace, accompanied by his queen. Entering his mansion in a cheerless mood, he spoke not a word with any one. He thought only of that conduct of Chyavana. With a despairing heart he then proceeded to his chamber. There he saw the son of Bhrigu stretched as before on his bed. Beholding the Rishi there, they wondered much. Indeed, they began to reflect upon that very strange incident. The sight of the Rishi dispelled their fatigue. Taking their seats once more by his side, they again set themselves to gently press his feet as before. Meanwhile, the great ascetic continued to sleep soundly as before. Only, he now lay on another side. Endued with great energy, he thus passed another period measured by one and twenty day. Agitated by their fears, the royal couple showed no change in their attitude or sentiment towards the Rishi. Awaking then from his slumber, the ascetic addressed the king and the queen, saying, 'Do ye rub my body with oil. I wish to have a bath.' Famishing and toil-worn though they were they readily assented, and soon approached the Rishi with a costly oil that had been prepared by boiling it a hundred times. While the Rishi was seated at his ease, the king and the queen, restraining speech, continued to rub him. Endued with high ascetic merit the son of Bhrigu did not once utter the word 'Sufficient.' Bhrigu's son, however, saw that the royal couple were totally unmoved. Rising up suddenly, he entered the bathing chamber. The diverse article necessary for a bath and such as were fit for a king's use, were ready there. Without honouring, however, any of those articles by appropriating them to his use, the Rishi once more disappeared there and then by his Yoga-power, in the very sight of king Kusika (and his spouse). This, however, O chief of the Bharatas, failed to disturb the equanimity of the royal couple. The next time the puissant Rishi was seen seated, after a bath on the throne. Indeed, it was from that place that he
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then showed himself to the king and the queen, O delighter of the Kurus. With a cheerful face, king Kusika, together with his wife, then offered the Rishi cooked food with great reverence. Endued with wisdom, and with heart totally unmoved, Kusika made this offer. 'Let the food be brought' were the words that were then uttered by the ascetic. Assisted by his spouse, the king soon brought thither the food. There were diverse kinds of meat and different preparations also thereof. There was a great variety of vegetables also and pot-herbs. There were juicy cakes too among those viands, and several agreeable kinds of confectionery, and solid preparations of milk. Indeed, the viands offered presented different kinds of taste. Among them there was also some food--the produce of the wilderness--such as ascetics liked and took. Diverse agreeable kinds of fruit, fit to be eaten by kings, were also there. There were Vadaras and Ingudas and Kasmaryas and Bhallatakas. Indeed, the food that was offered contained such things as are taken by persons leading a domestic mode of life as also such things as are taken by denizens of the wilderness. Through fear of the Rishi's curse, the king had caused all kinds of food to be collected and dressed for his guest. All this food, brought from the kitchen, was placed before Chyavana. A seat was also placed for him and a bed too was spread. The viands were then caused to be covered with white cloths. Soon, however, Chyavana of Bhrigu's race set fire to all the things and reduced them to ashes. Possessed of great intelligence, the royal couple showed no wrath at this conduct of the Rishi, who once more, after this made himself invisible before the very eyes of the king and the queen. The Royal sage Kusika thereupon stood there in the same posture for the whole night, with his spouse by his side, and without speaking a word. Endued with great prosperity, he did not give way to wrath. Every day, good and pure food of diverse kinds, excellent beds, abundant articles needed for bath, and cloths of various kinds, were collected and kept in readiness in the palace for the Rishi. Indeed, Chyavana failed to notice any fault in the conduct of the king. Then the regenerate Rishi, addressing king Kusika, said unto him, 'Do thou with thy spouse, yoke thyself unto a car and bear me on it to whichever place I shall direct.' Without the least scruple, the king answered Chyavana endued with wealth of asceticism, saying, 'So be it!' and he further enquired of the Rishi, asking, 'Which car shall I bring? Shall it be my pleasure-car for making progress of pleasure, or, shall it be my battle-car? Thus addressed by the delighted and contented monarch, the ascetic said unto him, 'Do thou promptly equip that car of thine with which thou penetratest into hostile cities. Indeed that battle-car of thine, with every weapon, with its standard and flags, its darts and javelins and golden columns and poles, should be made ready. Its rattle resembles the tinkling of bells. It is adorned with numerous arches made of pure gold. It is always furnished with high and excellent weapons numbering by hundreds!' The king said, 'So be it!' and soon caused his great battle-car to be equipped. And he yoked his wife thereto on the left and his own self on the right. And the king placed on
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the car, among its other equipments, the goad which had three handles and which had a point at once hard as the thunderbolt and sharp as the needle. 1 Having placed every requisite upon the car, the king said unto the Rishi, 'O holy one, whither shall the car proceed? O, let the son of Bhrigu issue his command! This thy car shall proceed to the place which thou mayst be pleased to indicate.' Thus addressed the holy man replied unto the king, saying, 'Let the car go hence, dragged slowly, step by step. Obedient to my will, do ye two proceed in such a way that I may not feel any fatigue, I should be borne away pleasantly, and let all thy people see this progress that I make through their midst. Let no person that comes to me, as I proceed along the road, be driven away. I shall make gifts of wealth unto all. Unto them amongst the Brahmanas that may approach me on the way, I shall grant their wishes and bestow upon all of them gems and wealth without stint. Let all this be accomplished, O king, and do not entertain any scruples.' Hearing these words of the Rishi, the king summoned his servants and said, 'Ye should, without any fear, give away whatever the ascetic will order.' Then jewels and gems in abundance, and beautiful women, and pairs of sheep, and coined and uncoined gold, and huge elephants resembling hills or mountain summits, and all the ministers of the king, began to follow the Rishi as he was borne away on that car. Cries of 'Oh' and 'Alas' arose from every part of the city which was plunged in grief at that extraordinary sight. And the king and the queen were suddenly struck by the Rishi with that goad equipped with sharp point. Though thus struck on the back and the cheeks, the royal couple still showed no sign of agitation. On the other hand, they continued to bear the Rishi on as before. Trembling from head to foot, for no food had passed their lips for fifty nights, and exceedingly weak, the heroic couple somehow succeeded in dragging that excellent car. Repeatedly and deeply cut by the goad, the royal couple became covered with blood. Indeed, O monarch, they then looked like a couple of Kinsuka trees in the flowering season. The citizens, beholding the plight to which their king and queen had been reduced, became afflicted with great grief. Filled with fear at the prospect of the curse of the Rishi, they kept silent under their misery. Gathering in knots they said unto each other, 'Behold the might of penances! Although all of us are angry, we are still unable to look at the Rishi! Great is the energy of the holy Rishi of cleaned soul! Behold also the endurance of the king and his royal spouse! Though worn out with toil and hunger, they are still bearing the car! The son of Bhrigu notwithstanding the misery he caused to Kusika and his queen, failed to mark any sign of dissatisfaction or agitation in them.'
"Bhishma continued, 'The perpetuator of Bhrigu's race beholding the king and the queen totally unmoved, began to give away very largely (wealth obtained from the king's treasury) as if he were a second Lord
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of Treasures. At this act also, king Kusika Showed no mark of dissatisfaction. He did as the Rishi commanded (in the matter of those gifts). Seeing all this, that illustrious and best of ascetics became delighted. Coming down from that excellent car, he unharnessed the royal couple. Having freed them, he addressed them duly. Indeed, the son of Bhrigu, in a soft, deep, and delighted voice, said, 'I am ready to give an excellent boon unto you both!' Delicate as they were, their bodies had been pierced with the goad. That best of ascetics, moved by affection, softly touched them with his hands whose healing virtues resembled those of nectar itself, O chief of the Bharatas. Then the king answered, 'My wife and I have felt no toil!' Indeed, all their fatigue had been dispelled by the puissance of the Rishi, and hence it was that the king could say so unto the Rishi. Delighted with their conduct, the illustrious Chyavana said unto them, 'I have never before spoken an untruth. It must, therefore, be as I have said. This spot on the banks of the Ganga is very delightful and auspicious. I shall, observant of a vow, dwell for a little while here, O king! Do thou return to thy city. Thou are fatigued! Thou shalt come again. Tomorrow, O king, thou shalt, returning with thy spouse, behold me even here. Thou shouldst not give way to wrath or grief. The time is come when thou shalt reap a great reward! That which is coveted by thee and which is in thy heart shall verily be accomplished.' Thus addressed by the Rishi, king Kusika, with a delighted heart, replied unto the Rishi in these words of grave import, 'I have cherished no wrath or grief, O highly-blessed one! We have been cleansed and sanctified by thee, O holy one! We have once more become endued with youth. Behold our bodies have become exceedingly beautiful and possessed of great strength. I do not any longer see those wounds and cicatrices that were caused by thee on our persons with thy goad. Verily, with my spouse, I am in good health. I see my goddess become as beautiful in body as an Apsara. Verily, she is endued with as much comeliness and splendour as she had ever been before. All this, O great ascetic, is due to thy grace. Verily, there is nothing astonishing in all this, O holy Rishi of puissance ever unbaffled.' Thus addressed by the king, Chyavana said unto him, 'Thou shalt, with thy spouse, return hither tomorrow, O monarch!' With these words, the royal sage Kusika was dismissed. Saluting the Rishi, the monarch, endued with a handsome body, returned to his capital like unto a second chief of the celestials. The counsellors then, with the priest, came out to receive him. His troops and the dancing women and all his subjects, also did the same. Surrounded by them all, king Kusika, blazing with beauty and splendour, entered his city, with a delighted heart, and his praises were hymned by bards and encomiasts. Having entered his city and performed all his morning rites, he ate with his wife. Endued with great splendour, the monarch then passed the night happily. Each beheld the other to be possessed anew of youth. All their afflictions and pains having ceased, they beheld each other to resemble a celestial. Endued with the spendour they had obtained
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as a boon from that foremost of Brahmanas, and possessed as they were of forms that were exceedingly comely and beautiful, both of them passed a happy night in their bed. Meanwhile, the spreader of the feats of Bhrigu's race, viz., the Rishi possessed of the wealth of penances, converted, by his Yoga-power, that delightful wood on the bank of the Ganga into a retreat full of wealth of every kind and adorned with every variety of jewels and gems in consequence of which it surpassed in beauty and splendour the very abode of the chief of the celestials."

 

 

Book 13
Chapter 54

 

 

 

 1 [bh]
      tataḥ sa rājā rātryante pratibuddho mahāmanāḥ
      kṛtapūrvāhṇikaḥ prāyāt sabhāryas tad vanaṃ prati
  2 tato dadarśa nṛpatiḥ prāsādaṃ sarvakāñcanam
      maṇistambhasahasrāḍhyaṃ gandharvanagaropamam
      tatra divyān abhiprāyān dadarśa kuśikas tadā
  3 parvatān ramyasānūṃś ca nalinīś ca sa paṅkajāḥ
      citraśālāś ca vividhās toraṇāni ca bhārata
      śādvalopacitāṃ bhūmiṃ tathā kāñcanakuṭṭimām
  4 saha kārān praphullāṃś ca ketakoddālakān dhavān
      aśokān mucukundāṃś ca phullāṃś caivāti muktakān
  5 campakāṃs tilakān bhāvyān panasān vañjulān api
      puṣpitān karṇikārāṃś ca tatra tatra dadarśa ha
  6 śyāmāṃ vāraṇapuṣpīṃ ca tathāṣṭā padikāṃ latām
      tatra tatra parikḷptā dadarśa sa mahīpatiḥ
  7 vṛkṣān padmotpaladharān sarvartukusumāṃs tathā
      vimānac chandakāṃś cāpi prāsādān padmasaṃnibhān
  8 śītalāni ca toyāni kva cid uṣṇāni bhārata
      āsanāni vicitrāṇi śayanapravarāṇi ca
  9 paryaṅkān sarvasauvarṇān parārdhyāstaraṇāstṛtān
      bhakṣyabhojyam anantaṃ ca tatra tatropakalpitam
  10 vāṇī vādāñ śukāṃś cāpi śārikā bhṛṅgarājakān
     kokilāñ śatapatrāṃś ca koyaṣṭimaka kukkuṭān
 11 mayūrān kukkuṭāṃś cāpi putrakāñ jīva jīvakān
     cakorān vānarān haṃsān sārasāṃś cakrasāhvayān
 12 samantataḥ praṇaditān dadarśa sumanoharān
     kva cid apsarasāṃ saṃghān gandharvāṇāṃ ca pārthiva
 13 kāntābhir aparāṃs tatra pariṣvaktān dadarśa ha
     na dadarśa ca tān bhūyo dadarśa ca punar nṛpaḥ
 14 gītadhvaniṃ sumadhuraṃ tathaivādhyayana dhvanim
     haṃsān sumadhurāṃś cāpi tatra śuśrāva pārthivaḥ
 15 taṃ dṛṣṭvātyadbhutaṃ rājā manasācintayat tadā
     svapno 'yaṃ cittavibhraṃśa utāho satyam eva tu
 16 aho saha śarīreṇa prāpto 'smi paramāṃ gatim
     uttarān vā kurūn puṇyān atha vāpy amarāvatīm
 17 kiṃ tv idaṃ mahad āścaryaṃ saṃpaśyāmīty acintayat
     evaṃ saṃcintayann eva dadarśa munipuṃgavam
 18 tasmin vimāne sauvarṇe maṇistambhasamākule
     mahārhe śayane divye śayānaṃ bhṛgunandanam
 19 tam abhyayāt praharṣeṇa narendraḥ saha bhāryayā
     antarhitas tato bhūyaś cyavanaḥ śayanaṃ ca tat
 20 tato 'nyasmin vanoddeśe punar eva dadarśa tam
     kauśyāṃ bṛsyāṃ samāsīnaṃ japamānaṃ mahāvratam
     evaṃ yogabalād vipro mohayām āsa pārthivam
 21 kṣaṇena tad vanaṃ caiva te caivāpsarasāṃ gaṇāḥ
     gandharvāḥ pādapāś caiva sarvam antaradhīyata
 22 niḥśabdam abhavac cāpi gaṅgākūlaṃ punar nṛpa
     kuśa valmīka bhūyiṣṭhaṃ babhūva ca yathā purā
 23 tataḥ sa rājā kuśikaḥ sabhāryas tena karmaṇā
     vismayaṃ paramaṃ prāptas tad dṛṣṭvā mahad adbhutam
 24 tataḥ provāca kuśiko bhāryāṃ harṣasamanvitaḥ
     paśya bhadre yathā bhāvāś citrā dṛṣṭāḥ sudurlabhāḥ
 25 prasādād bhṛgumukhyasya kim anyatra tapobalāt
     tapasā tad avāpyaṃ hi yan na śakyaṃ manorathaiḥ
 26 trailokyarājyād api hi tapa eva viśiṣyate
     tapasā hi sutaptena krīḍaty eṣa tapodhanaḥ
 27 aho prabhāvo brahmarṣeś cyavanasya mahātmanaḥ
     icchann eṣa tapo vīryād anyāṁl lokān sṛjed api
 28 brāhmaṇā eva jāyeran puṇyavāg buddhikarmaṇaḥ
     utsahed iha kartuṃ hi ko 'nyo vai cyavanād ṛte
 29 brāhmaṇyaṃ durlabhaṃ loke rājyaṃ hi sulabhaṃ naraiḥ
     brāhmaṇyasya prabhāvād dhi rathe yuktau svadhuryavat
 30 ity evaṃ cintayānaḥ sa viditaś cyavanasya vai
     saṃprekṣyovāca sa nṛpaṃ kṣipram āgamyatām iti
 31 ity uktaḥ saha bhāryas tam abhyagacchan mahāmunim
     śirasā vandanīyaṃ tam avandata sa pārthivaḥ
 32 tasyāśiṣaḥ prayujyātha sa munis taṃ narādhipam
     niṣīdety abravīd dhīmān sāntvayan puruṣarṣabha
 33 tataḥ prakṛtim āpanno bhārgavo nṛpate nṛpam
     uvāca ślakṣṇayā vācā tarpayann iva bhārata
 34 rājan samyag jitānīha pañca pañcasu yat tvayā
     manaḥṣaṣṭhānīndriyāṇi kṛcchrān mukto 'si tena vai
 35 samyag ārādhitaḥ putra tvayāhaṃ vadatāṃ vara
     na hi te vṛjinaṃ kiṃ cit susūkṣmam api vidyate
 36 anujānīhi māṃ rājan gamiṣyāmi yathāgatam
     prīto 'smi tava rājendra varaś ca pratigṛhyatām
 37 [kuṣika]
     agnimadhya gatenedaṃ bhagavan saṃnidhau mayā
     vartitaṃ bhṛguśārdūla yan na dagdho 'smi tad bahu
 38 eṣa eva varo mukhyaḥ prāpto me bhṛgunandana
     yat prīto 'si samācārāt kulaṃ pūtaṃ mamānagha
 39 eṣa me 'nugraho vipra jīvite ca prayojanam
     etad rājyaphalaṃ caiva tapaś caitat paraṃ mama
 40 yadi tu prītimān vipra mayi tvaṃ bhṛgunandana
     asti me saṃśayaḥ kaś cit tan me vyākhyātum arhasi

SECTION LIV

"Bhishma said, 'When that night passed away, the high-souled king Kusika awoke and went through his morning rites. Accompanied by his wife he then proceeded towards that wood which the Rishi had selected for his residence. Arrived there, the monarch saw a palatial mansion made entirely of gold. Possessed of a thousand columns each of which was made of gems and precious stones, it looked like an edifice belonging to the Gandharvas. 1 Kusika beheld in every part of that structure evidences of celestial design. And he beheld hills with delightful valleys, and lakes with lotuses on their bosom; and mansions full of costly and curious articles, and gateways and arches, O Bharata. And the king saw many open glades and open spots carpeted with grassy verdure, and resembling level fields of gold. And he saw many Sahakaras adorned with blossoms, and Ketakas and Uddalakas, and Dhavas and Asokas, and blossoming Kundas, and Atimuktas. And he saw there many Champakas and Tilakas and Bhavyas and Panasas and Vanjulas and Karnikaras adorned with flowers. And the king beheld many Varanapushpas and the creepers called Ashtapadika all clipped properly and beautifully. 2 And
p. 50
the king beheld trees on which lotuses of all varieties bloomed in all their beauty, and some of which bore flowers of every season. And he noticed also many mansions that looked like celestial cars or like beautiful mountains. And at some places, O Bharata, there were tanks and lakes full of cool water and at others were those that were full of warm or hot water. And there were diverse kinds of excellent seats and costly beds, and bedsteads made of gold and gems and overlaid with cloths and carpets of great beauty and value. Of comestible there were enormous quantities, well-dressed and ready for use. And there were talking parrots and she-parrots and Bhringarajas and Kokilas and Catapatras with Koyashtikas and Kukkubhas, and peacocks and cocks and Datyuhas and Jivajivakas and Chakoras and monkeys and swans and Sarasas and Chakravakas. 1 Here and there he beheld bevies of rejoicing Apsaras and conclaves of happy Gandharvas, O monarch. And he beheld other Gandharvas at other places rejoicing with their dear spouses. The king sometimes beheld these sights and sometimes could not see them (for they seemed to disappear from before his eyes). The monarch heard also melodious strains of vocal music and the agreeable voices of preceptors engaged in lecturing to their disciples on the Vedas and the scriptures. And the monarch also heard the harmonious cackle of the geese sporting in the lakes. Beholding such exceedingly wonderful sights, the king began to reflect inwardly, saying, 'Is this a dream? Or is all this due to an aberration of my mind? Or, is it all real? O, I have, without casting off my earthly tenement, attained to the beatitude of heaven! This land is either the sacred country of the Uttara-Kurus, or the abode, called Amaravati, of the chief of the celestials! O, what are these wonderful sights that I behold!' Reflecting in this strain, the monarch at last saw that foremost of Rishis. In that palace of gold (endued) with columns (made) of jewels and gems, lay the son of Bhrigu stretched on a costly and excellent bed. With his wife by his side the king approached with a delighted heart the Rishi as he lay on that bed. Chyavana, however, quickly disappeared at this, with the bed itself upon which he lay. The king then beheld the Rishi at another part of those woods seated on a mat made of Kusa grass, and engaged in mentally reciting some high Mantras. By his Yoga-power, even thus did that Brahmana stupefy the king. In a moment that delightful wood, those bevies of Apsaras, those bands of Gandharvas, those beautiful trees,--all disappeared. The bank of the Ganga became as silent as
p. 51
usual, and presented the old aspect of its being covered with Kusa grass and ant-hills. King Kusika with his wife having beheld that highly wonderful sight and its quick disappearance also, became filled with amazement. With a delighted heart, the monarch addressed his wife and said unto her, 'Behold, O amiable one, the various agreeable scenes and sights, occurring nowhere else, which we two have just witnessed! All this is due to the grace of Bhrigu's son and the puissance of his penances. By penances all that becomes attainable which one cherishes in one's imagination. Penances are superior to even the sovereignty over the three worlds. By penances well-performed, emancipation itself may be achieved. Behold, the puissance of the high-souled and celestial Rishi Chyavana derived from his penances. He can, at his pleasure, create even other worlds (than those which exist). Only Brahmanas are born in this world to attain to speech and understanding and acts that are sacred. Who else than Chyavana could do all this? Sovereignty may be acquired with ease. But the status of a Brahmana is not so attainable. It was through the puissance of a Brahmana that we were harnessed to a car like well-broken animals!' These reflections that passed through the king's brain became known to Chyavana. Ascertaining the king's thoughts, the Rishi addressed him and said, 'Come hither quickly!' Thus addressed, the king and the queen approached the great ascetic, and, bending their heads, they worshipped him who deserved worship. Uttering a benediction upon the monarch, the Rishi, possessed of great intelligence, O chief of men, comforted the king and said, 'Sit down on that seat!' After this, O monarch, the son of Bhrigu, without guile or insincerity of any kind, gratified the king with many soft words, and then said, 'O king, thou hast completely subjugated the five organs of action and the five organs of knowledge with the mind as their sixth. Thou hast for this come out unscathed from the fiery ordeal I had prepared for thee. I have been properly honoured and adored, O son, by thee, O foremost of all persons possessed of speech. Thou hast no sin, not even a minute one, in thee! Give me leave, O king, for I shall now proceed to the place I came from. I have been exceedingly pleased with thee, O monarch! Do thou accept the boon I am ready to give.'
"Kusika said, 'In thy presence, O holy one, I have stayed like one staying in the midst of a fire. That I have not yet, O chief of Bhrigu's race been consumed, is sufficient! Even this is the highest boon that has been obtained, O delighter of Bhrigu! That thou hast been gratified by me, O Brahmana, and that I have succeeded in rescuing my race from destruction, O sinless one, constitute in my case the best boons. This I regard, O learned Brahmana, as a distinct evidence of thy grace. The end of my life has been accomplished. Even this is what I regard the very end of my sovereignty. Even this is the highest fruit of my penances! 1 If, O learned Brahmana, thou hast been pleased with me, O delighter of Bhrigu, then do thou expound some doubts which are in my mind!'

 

 

 

Book 13
Chapter 55

 

 

 

1 [c]
      varaś ca gṛhyatāṃ matto yaś ca te saṃśayo hṛdi
      taṃ ca brūhi naraśreṣṭha sarvaṃ saṃpādayāmi te
  2 [kuṣika]
      yadi prīto 'si bhagavaṃs tato me vada bhārgava
      kāraṇaṃ śrotum icchāmi madgṛhe vāsakāritam
  3 śayanaṃ caikapārśvena divasān ekaviṃśatim
      akiṃ cid uktvā gamanaṃ bahiś ca munipuṃgava
  4 antardhānam akasmāc ca punar eva ca darśanam
      punaś ca śayanaṃ vipra divasān ekaviṃśatim
  5 tailābhyaktasya gamanaṃ bhojanaṃ ca gṛhe mama
      samupānīya vividhaṃ yad dagdhaṃ jātavedasā
      niryāṇaṃ ca rathenāśu sahasā yatkṛtaṃ tvayā
  6 dhanānāṃ ca visargasya vanasyāpi ca darśanam
      prāsādānāṃ bahūnāṃ ca kāñcanānāṃ mahāmune
  7 maṇividruma pādānāṃ paryaṅkānāṃ ca darśanam
      punaś cādarśanaṃ tasya śrotum icchāmi kāraṇam
  8 atīva hy atra muhyāmi cintayāno divāniśam
      na caivātrādhigacchāmi sarvasyāsya viniścayam
      etad icchāmi kārtsnyena satyaṃ śrotuṃ tapodhana
  9 [c]
      śṛṇu sarvam aśeṣeṇa yad idaṃ yena hetunā
      na hi śakyam anākhyātum evaṃ pṛṣṭena pārthiva
  10 pitāmahasya vadataḥ purā devasamāgame
     śrutavān asmi yad rājaṃs tan me nigadataḥ śṛṇu
 11 brahmakṣatravirodhena bhavitā kulasaṃkaraḥ
     pautra ste bhavitā rājaṃs tejo vīryasamanvitaḥ
 12 tataḥ svakularakṣārtham ahaṃ tvā samupāgamam
     cikīrṣan kuśikocchedaṃ saṃdidhakṣuḥ kulaṃ tava
 13 tato 'ham āgamya purā tvām avocaṃ mahīpate
     niyamaṃ kaṃ cid ārapsye śuśrūṣā kriyatām iti
 14 na ca te duṣkṛtaṃ kiṃ cid aham āsādayaṃ gṛhe
     tena jīvasi rājarṣe na bhavethās tato 'nyathā
 15 etāṃ buddhiṃ samāsthāya divasān ekaviṃśatim
     supto 'smi yadi māṃ kaś cid bodhayed iti pārthiva
 16 yadā tvayā sabhāryeṇa saṃsputo na prabodhitaḥ
     ahaṃ tadaiva te prīto manasā rājasattama
 17 utthāya cāsmi niṣkrānto yadi māṃ tvaṃ mahīpate
     pṛccheḥ kva yāsyasīty evaṃ śapeyaṃ tvām iti prabho
 18 antarhitaś cāsmi punaḥ punar eva ca te gṛhe
     yogam āsthāya saṃviṣṭo divasān ekaviṃśatim
 19 kṣudhito mām asūyethāḥ śramād veti narādhipa
     etāṃ buddhiṃ samāsthāya karśitau vāṃ mayā kṣudhā
 20 na ca te 'bhūt susūkṣmo 'pi manyur manasi pārthiva
     sabhāryasya naraśreṣṭha tena te prītimān aham
 21 bhojanaṃ ca samānāyya yat tad ādīpitaṃ mayā
     krudhyethā yadi mātsaryād iti tan marṣitaṃ ca te
 22 tato 'haṃ ratham āruhya tvām avocaṃ narādhipa
     sabhāryo māṃ vahasveti tac ca tvaṃ kṛtavāṃs tathā
 23 aviśaṅko narapate prīto 'haṃ cāpi tena te
     dhanotsarge 'pi ca kṛte na tvāṃ krodhaḥ pradharṣayat
 24 tataḥ prītena te rājan punar etat kṛtaṃ tava
     sabhāryasya vanaṃ bhūyas tad viddhi manujādhipa
 25 prītyarthaṃ tava caitan me svargasaṃdarśanaṃ kṛtam
     yat te vane 'smin nṛpate dṛṣṭaṃ divyaṃ nidarśanam
 26 svargoddeśas tvayā rājan sa śarīreṇa pārthiva
     muhūrtam anubhūto 'sau sabhāryeṇa nṛpottama
 27 nidarśanārthaṃ tapaso dharmasya ca narādhipa
     tatra yāsīt spṛhā rājaṃs tac cāpi viditaṃ mama
 28 brāhmaṇyaṃ kāṅkṣase hi tvaṃ tapaś ca pṛthivīpate
     avamanya narendratvaṃ devendratvaṃ ca pārthiva
 29 evam etad yathāttha tvaṃ brāhmaṇyaṃ tāta durlabham
     brāhmaṇye sati carṣitvam ṛṣitve ca tapasvitā
 30 bhaviṣyaty eṣa te kāmaḥ kuśikāt kauśiko dvijaḥ
     tṛtīyaṃ puruṣaṃ prāpya brāhmaṇatvaṃ gamiṣyati
 31 vaṃśas te pārthivaśreṣṭha bhṛgūṇām eva tejasā
     pautras te bhavitā vipra tapasvī pāvakadyutiḥ
 32 yaḥ sa devamanuṣyāṇāṃ bhayam utpādayiṣyati
     trayāṇāṃ caiva lokānāṃ satyam etad bravīmi te
 33 varaṃ gṛhāṇa rājarṣe yas te manasi vartate
     tīrthayātrāṃ gamiṣyāmi purā kālo 'tivartate
 34 [k]
     eṣa eva varo me 'dya yat tvaṃ prīto mahāmune
     bhavatv etad yathāttha tvaṃ tapaḥ pautre mamānagha
     brāhmaṇyaṃ me kulasyāstu bhagavann eṣa me varaḥ
 35 punaś cākhyātum icchāmi bhagavan vistareṇa vai
     katham eṣyati vipratvaṃ kulaṃ me bhṛgunandana
     kaś cāsau bhavitā bandhur mama kaś cāpi saṃmataḥ

 

SECTION LV

"Chyavana said, 'Do thou accept a boon from me. Do thou also, O chief of men, tell me what the doubt is that is in thy mind. I shall certainly accomplish all thy purposes.'
"Kusika said, 'If thou hast been gratified by me, O holy one, do thou then, O son of Bhrigu, tell me thy object in residing in my palace for sometime, for I desire to hear it. What was thy object in sleeping on the bed I assigned thee for one and twenty days continuously, without changing sides? O foremost of ascetics, what also was thy object, again, in going out of the room without speaking a single word? Why didst thou, again, without any ostensible reason, make thyself invisible, and once more become visible? Why, O learned Brahmana, didst thou again, lay thyself down on the bed and sleep as before for one and twenty days? For what reason didst thou go out after thou wert rubbed by us with oil in view of thy bath? Why also, after having caused diverse kinds of food in my palace to be collected, didst thou consume them with the aid of fire? What was the cause of thy sudden journey through my city on the car? What object hadst thou in view in giving away so much wealth? What was thy motive in showing us the wonders of the forest created by the Yoga-puissance? What indeed was thy motive for showing, O great ascetic, so many palatial mansions made of gold and so many bedsteads supported on posts of jewels, and gems? Why also did all these wonders vanish from our sight? I wish to hear the cause of all this. In thinking of all these acts of thine, O perpetuator of Bhrigu's race, I became stupefied repeatedly. I fail to find what the certain motive was which influenced thee! O thou, that art endued with wealth of penances, I wish to hear the truth about all those acts of thine in detail.'
"Chyavana said, 'Listen to me as I tell thee in detail the reasons which had impelled me in all these acts of mine. Asked by thee, O monarch, I cannot refuse to enlighten thee. In days past, on one occasion, when the deities had assembled together, the Grandsire Brahman said some words I heard them, O king, and shall presently repeat them to thee.' In consequence of a contention between Brahmana and Kshatriya energy, there will occur an intermixture in my race. 1 Thy grandson, O king, will become endued with great energy and puissance. Hearing this, I came hither, resolved to exterminate thy race. Indeed, I came, O Kusika, seeking the utter extermination of thy race,--in fact, for consuming into ashes all thy descendants. Impelled by this motive I came to thy palace, O monarch, and said unto thee, 'I shall observe some vow. Do thou attend upon me and serve me dutifully. While residing, however, in thy house I failed to find any laches in thee. It is for that reason, O royal sage, that thou art still alive, for otherwise thou wouldst have by this time been numbered
p. 53
with the dead. It was with this resolution that I slept for one and twenty days in the hope that somebody would awake me before I arose of my own accord. Thou, however, with thy wife, didst not awaken me. Even then, O best of kings, I became pleased with thee. Rising from my bed I went out of the chamber without accosting any of you. I did this, O monarch, in the hope that thou wouldst ask me and thus I would have an opportunity of cursing thee. I then made myself invisible, and again showed myself in the room of thy palace, and, once more betaking myself to Yoga, slept for one and twenty days. The motive that impelled me was this. Worn out with toil and hunger you two would be angry with me and do what would be unpleasant to me. It was from this intention that I caused thyself and thy spouse to be afflicted with hunger. In thy heart however, O king, the slightest feeling of wrath or vexation did not rise. For this, O monarch, I became highly delighted with thee. When I caused diverse kinds of food to be brought and then set fire to them, I hoped that thyself with thy wife wouldst give way to wrath at the sight. Even that act however, of mine was tolerated by thee. I then ascended the car, O monarch, and addressed thee, saying, 'Do thou with thy wife bear me.' Thou didst what I bade, without the least scruple, O king! I became filled with delight at this. The gifts of wealth I made could not provoke thy anger. Pleased with thee, O king, I created with the aid of my Yoga puissance that forest which thyself with thy wife didst behold here. Listen, O monarch, to the object I had. For gratifying thee and thy queen I caused thee to have a glimpse of heaven. All those things which thou hast seen in these woods, O monarch, are a foretaste of heaven. O best of kings, for a little while I caused thee and thy spouse to behold, in even your earthly bodies, some sights of heaven. All this was done for showing the puissance of penances and the reward that is in store for righteousness. The desire that arose in thy heart, O monarch, at the sight of those delightful objects, is known to me. Thou becamest desirous of obtaining the status of a Brahmana and the merit of penances, O lord of Earth, disregarding the sovereignty of the earth, nay, the sovereignty of very heaven! That Which thou thoughtest, O king, was even this. The status of a Brahmana is exceedingly difficult to obtain; after becoming a Brahmana, it is exceedingly difficult to obtain the status of a Rishi; for even a Rishi it is difficult to become an ascetic! I tell thee that thy desire will be gratified. From thee, O Kusika, will spring a Brahmana, who shall be called after thy name. The person that will be the third in descent from thee shall attain to the status of a Brahmana. Through the energy of the Bhrigus, thy grandson, O monarch, will be an ascetic endued with the splendour of fire. He shall always strike all men, indeed, the inhabitants of the three worlds, with fear. I tell thee the truth. O royal sage, do thou accept the boon that is now in thy mind. I shall soon set out on a tour to all the sacred waters. Time is expiring.'
"Kusika said, 'Even this, O great ascetic, is a high boon, in my case, for
p. 54
thou hast been gratified by me. Let that take place which thou hast said. Let my grandson become a Brahmana, O sinless one! Indeed, let the status of Brahmanahood attach to my race, O holy one. This is the boon I ask for. I desire to once more ask thee in detail, O holy one! In what way, O delighter of Bhrigu, will the status of Brahmanahood attach to my race? Who will be my friend? Who will have my affection and respect?'" 1

 

 

Book 13
Chapter 56

 

 

 

 1 [c]
      avaśyaṃ kathanīyaṃ me tavaitan narapuṃgava
      yadarthaṃ tvāham ucchettuṃ saṃprāpto manujādhipa
  2 bhṛgūṇāṃ kṣatriyā yājyā nityam eva janādhipa
      te ca bhedaṃ gamiṣyanti daivayuktena hetunā
  3 kṣatriyāś ca bhṛgūn sarvān vadhiṣyanti narādhipa
      ā garbhād anukṛntanto daivadaṇḍanipīḍitāḥ
  4 tata utpatsyate 'smākaṃ kule gotra vivardhanaḥ
      aurvo nāma mahātejā jvalanārkasamadyutiḥ
  5 sa trailokyavināśāya kopāgniṃ janayiṣyati
      mahīṃ sa parvata vanāṃ yaḥ kariṣyati bhasmasāt
  6 kaṃ cit kālaṃ tu taṃ vahniṃ sa eva śamayiṣyati
      samudre vaḍavā vaktre prakṣipya munisattamaḥ
  7 putraṃ tasya mahābhāgam ṛcīkaṃ bhṛgunandanam
      sākṣāt kṛtsno dhanurvedaḥ samupasthāsyate 'nagha
  8 kṣatriyāṇām abhāvāya daivayuktena hetunā
      sa tu taṃ pratigṛhyaiva putre saṃkrāmayiṣyati
  9 jamadagnau mahābhāge tapasā bhāvitātmani
      sa cāpi bhṛguśārdūlas taṃ vedaṃ dhārayiṣyati
  10 kulāt tu tava dharmātman kanyā so 'dhigamiṣyati
     udbhāvanārthaṃ bhavato vaṃśasya nṛpasattama
 11 gādher duhitaraṃ prāpya pautrīṃ tava mahātapāḥ
     brāhmaṇaṃ kṣatradharmāṇaṃ rāmam utpādayiṣyati
 12 kṣatriyaṃ vipra karmāṇaṃ bṛhaspatim ivaujasā
     viśvāmitraṃ tava kule gādheḥ putraṃ sudhārmikam
     tapasā mahatā yuktaṃ pradāsyati mahādyute
 13 striyau tu kāraṇaṃ tatra parivarte bhaviṣyataḥ
     pitāmaha niyogād vai nānyathaitad bhaviṣyati
 14 tṛtīye puruṣe tubhyaṃ brāhmaṇa tvam upaiṣyati
     bhavitā tvaṃ ca saṃbandhī bhṛgūṇāṃ bhāvitātmanām
 15 [bh]
     kuśikas tu muner vākyaṃ cyavanasya mahātmanaḥ
     śrutvā hṛṣṭo 'bhavad rājā vākyaṃ cedam uvāca ha
     evam astv iti dharmātmā tadā bharatasattama
 16 cyavanas tu mahātejāḥ punar eva narādhipam
     varārthaṃ codayām āsa tam uvāca sa pārthivaḥ
 17 bāḍham evaṃ grahīṣyāmi kāmaṃ tvatto mahāmune
     brahmabhūtaṃ kulaṃ me 'stu dharme cāsya mano bhavet
 18 evam uktas tathety evaṃ pratyuktvā cyavano muniḥ
     abhyanujñāya nṛpatiṃ tīrthayātrāṃ yayau tadā
 19 etat te kathitaṃ sarvam aśeṣeṇa mayā nṛpa
     bhṛgūṇāṃ kuśikānāṃ ca prati saṃbandha kāraṇam
 20 yathoktaṃ muninā cāpi tathā tad abhavan nṛpa
     janma rāmasya ca muner viśvāmitrasya caiva ha

SECTION LVI

"Chyavana said, 'I should certainly, O chief of men, tell you everything about the circumstance for which, O monarch, I came hither for exterminating thy race. This is well-known, O king, that the Kshatriyas should always have the assistance of the sons of Bhrigu in the matter of sacrifices. Through an irresistible decree of Destiny, the Kshatriyas and the Bhargavas will fall out. The Kshatriyas, O king, will slay the descendants of Bhrigu. Afflicted by an ordinance of fate, they will exterminate the race of Bhrigu, not sparing even infants in their mothers' wombs. There will then spring in Bhrigu's race a Rishi of the name of Urva. Endued with great energy, he will in splendour certainly resemble fire or the sun. He will cherish such wrath (upon hearing of the extermination of his race) as will be sufficient to consume the three worlds. He will be competent to reduce the whole earth with all her mountains and forests into ashes. For a little while he will quell the flames of that fiery rage, throwing it into the Mare's mouth that wanders through the ocean. He will have a son of the name of Richika. The whole science of arms, O sinless one, in its embodied form will come to him, for the extermination of the entire Kshatriya race, through a decree of Destiny. Receiving that science by inward light, he will, by Yoga-puissance, communicate it to his son, the highly-blessed Jamadagni of cleansed soul. That tiger of Bhrigu's race will bear that science in his mind. O thou of righteous soul, Jamadagni will wed a girl, taking her from thy race, for spreading its glory, O chief of the Bharatas. Having obtained for wife the daughter of Gadhi and thy grand-daughter, O king that great ascetic will beget a regenerate son endued with Kshatriya accomplishments. In thy race will be born a son, a Kshatriya endued with the virtues of a Brahmana. Possessed of great righteousness, he will be the son of Gadhi. Known by the name of Viswamitra, he will in energy come to be regarded as the equal of Vrihaspati himself, the preceptor of the celestials. The illustrious Richika will grant this son to thy race, this Kshatriya
p. 55
that will be endued with high penances. In the matter of this exchange of sons, (viz., a Kshatriya son in the race of Bhrigu and a Brahamana son in thy race) the cause will be two women. All this will happen at the command of the grandsire. It will never be otherwise. Unto one that is third in descent from thee, the status of Brahmanahood will attach. Thou shalt become a relative (by marriage) of the Bhargavas.'
"Bhishma continued, 'Hearing these words of the high-souled ascetic Chyavana, king Kusika became filled with joy, and made answer in the following words, 'Indeed, O best of the Bharatas', he said, 'So be it!' Endued with high energy, Chyavana once more addressed the king, and urged him to accept a boon from himself. The king replied, 'Very well.' From thee, O great ascetic, I shall obtain the fruition of my wish. Let my race become invested with the status of Brahmanahood, and let it always set its heart upon righteousness.' The ascetic Chyavana, thus solicited, granted the king's prayer, and bidding farewell to the monarch, set out on his intended tour to the sacred waters. I have now told thee everything, O Bharata, relating to thy questions, viz., how the Bhrigus and the Kusikas became connected with each other by marriage. Indeed, O king, everything fell out as the Rishi Chyavana had said. The birth of Rama (of Bhrigu's race) and of Viswamitra (of Kusika's race) happened in the way that Chyavana had indicated.'"

 

 

Book 13
Chapter 57

 

 

 

[y]
      muhyāmīva niśamyādya cintayānaḥ punaḥ punaḥ
      hīnāṃ pārthiva saṃghātaiḥ śrīmadbhiḥ pṛthivīm imām
  2 prāpya rājyāni śataśo mahīṃ jitvāpi bhārata
      koṭiśaḥ puruṣān hatvā paritapye pitāmaha
  3 kā nu tāsāṃ varastrīṇām avasthādya bhaviṣyati
      yā hīnāḥ patibhiḥ putrair mātulair bhrātṛbhis tathā
  4 vayaṃ hi tān gurun hatvā jñātīṃś ca suhṛdo 'pi ca
      avā kśīrṣāḥ patiṣyāmo narake nātra saṃśayaḥ
  5 śarīraṃ yoktum icchāmi tapasogreṇa bhārata
      upadiṣṭam ihecchāmi tattvato 'haṃ viśāṃ pate
  6 [v]
      yudhiṣṭhirasya tad vākyaṃ śrutvā bhīṣmo mahāmanāḥ
      parīkṣya nipuṇaṃ buddhyā yudhiṣṭhiram abhāṣata
  7 rahasyam adbhutaṃ caiva śṛṇu vakṣyāmiyat tvayi
      yā gatiḥ prāpyate yena pretya bhāveṣu bhārata
  8 tapasā prāpyate svargas tapasā prāpyate yaśaḥ
      āyuḥ prakarṣo bhogāś ca labhyante tapasā vibho
  9 jñānaṃ vijñānam ārogyaṃ rūpaṃ saṃpat tathaiva ca
      saubhāgyaṃ caiva tapasā prāpyate bharatarṣabha
  10 dhanaṃ prāpnoti tapasā maunaṃ jñānaṃ prayacchati
     upabhogāṃs tu dānena brahmacaryeṇa jīvitam
 11 ahiṃsāyāḥ phalaṃ rūpaṃ dīkṣāyā janma vai kule
     phalamūlāśināṃ rājyaṃ svargaṃ parṇāśināṃ bhavet
 12 payo bhakṣo divaṃ yāti snānena draviṇādhikaḥ
     guruśuśrūṣayā vidyā nityaśrāddhena saṃtatiḥ
 13 gavāḍhyaḥ śākadīkṣābhiḥ svargam āhus tṛṇāśanāt
     striyas triṣavaṇa snānād vāyuṃ pītvā kratuṃ labhet
 14 nityasnāyī bhaved dakṣaḥ saṃdhye tu dve japan dvijaḥ
     maruṃ sādhayato rājyaṃ nākapṛṣṭham anāśake
 15 sthaṇḍile śayamānānāṃ gṛhāṇi śayanāni ca
     cīravalkala vāsobhir vāsāṃsy ābharaṇāni ca
 16 śayyāsanāni yānāni yogayukte tapodhane
     agnipraveśe niyataṃ brahmaloko vidhīyate
 17 rasānāṃ pratisaṃhārāt saubhāgyam iha vindati
     āmiṣa pratisaṃhārāt prajāsyāyuṣ matī bhavet
 18 udavāsaṃ vased yas tu sa narādhipatir bhavet
     satyavādī naraśreṣṭha daivataiḥ saha modate
 19 kīrtir bhavati dānena tathārogyam ahiṃsayā
     dvija śuśrūṣayā rājyaṃ dvijatvaṃ vāpu puṣkalam
 20 pānīyasya pradānena kīrtir bhavati śāśvatī
     annapānapradānena tṛpyate kāmabhogataḥ
 21 sāntvadaḥ sarvabhūtānāṃ sarvaśokair vimucyate
     deva śuśrūṣayā rājyaṃ divyaṃ rūpaṃ niyacchati
 22 dīpāloka pradānena cakṣuṣmān bhavate naraḥ
     prekṣaṇīya pradānena smṛtiṃ medhāṃ ca vindati
 23 gandhamālyanivṛttyā tu kīrtir bhavati puṣkalā
     keśaśmaśrūn dhārayatām agryā bhavati saṃtatiḥ
 24 upavāsaṃ ca dīkṣāṃ ca abhiṣekaṃ ca pārthiva
     kṛtvā dvādaśa varṣāṇi vīra sthānād viśiṣyate
 25 dāsīdāsam alaṃkārān kṣetrāṇi ca gṛhāṇi ca
     brahma deyāṃ sutāṃ dattvā prāpnoti manujarṣabha
 26 kratubhiś copavāsaiś ca tridivaṃ yāti bhārata
     labhate ca ciraṃ sthānaṃ balipuṣpaprado naraḥ
 27 suvarṇaśṛṅgais tu vibhūṣitānāṃ; gavāṃ sahasrasya naraḥ pradātā
     prāpnoti puṇyaṃ divi devalokam; ity evam āhur munideva saṃghāḥ
 28 prayacchate yaḥ kapilāṃ sa cailāṃ; kāṃsyopadohāṃ kanakāgra śṛṅgīm
     tais tair guṇaiḥ kāmadughāsya bhūtvā; naraṃ pradātāram upaiti sā gauḥ
 29 yāvanti lomāni bhavanti dhenvās; tāvat phalaṃ prāpnute gopradātā
     putrāṃś ca pautrāṃś ca kulaṃ ca sarvam; ā saptamaṃ tārayate paratra
 30 sa dakṣiṇāṃ kāñcanacāru śṛṅgīṃ; kāṃsyopadohāṃ draviṇottarīyām
     dhenuṃ tilānāṃ dadato dvijāya; lokā vasūnāṃ sulabhā bhavanti
 31 svakarmabhir mānavaṃ saṃnibaddhaṃ; tīvrāndha kare narake patantam
     mahārṇave naur iva vāyuyuktā; dānaṃ gavāṃ tārayate paratra
 32 yo brahma deyāṃ tu dadāti kanyāṃ; bhūmipradānaṃ ca karoti vipre
     dadāti cānnaṃ vidhivac ca yaś ca; sa lokam āpnoti puraṃdarasya
 33 naiveśikaṃ sarvaguṇopapannaṃ; dadāti vai yas tu naro dvijāya
     svādhyāyacāritraguṇānvitāya; tasyāpi lokāḥ kuruṣūttareṣu
 34 dhuryapradānena gavāṃ tathāśvair; lokān avāpnoti naro vasūnām
     svargāya cāhur hi hiraṇyadānaṃ; tato viśiṣṭaṃ kanakapradānam
 35 chatrapradānena gṛhaṃ variṣṭhaṃ; yānaṃ tathopānaha saṃpradāne
     vastrapradānena phalaṃ surūpaṃ; gandhapradāne surabhir naraḥ syāt
 36 puṣpopagaṃ vātha phalopagaṃ vā; yaḥ pādapaṃ sparśayate dvijāya
     sa strī samṛddhāṃ bahuratnapūrṇaṃ; labhaty ayatropagataṃ gṛhaṃ vai
 37 bhakṣānna pānīya rasapradātā; sarvān avāpnoti rasān prakāmam
     pratiśrayācchādana saṃpradātā; prāpnoti tān eva na saṃśayo 'tra
 38 srag dhūpagandhāny anulepanāni; snānāni mālyāni ca mānavo yaḥ
     dadyād dvijebhyaḥ sa bhaved arogas; tathābhirūpaś ca narendra loke
 39 bījair aśūnyaṃ śayanair upetaṃ; dadyād gṛhaṃ yaḥ puruṣo dvijāya
     puṇyābhirāmaṃ bahuratnapūrṇaṃ; labhaty adhiṣṭhāna varaṃ sa rājan
 40 sugandhacitrāstraraṇopapannaṃ; dadyān naro yaḥ śayanaṃ dvijāya
     rūpānvitāṃ pakṣavatīṃ manojñāṃ; bhāryām ayatnopagatāṃ labhet saḥ
 41 pitāmahasyānucaro vīra śāyī bhaven naraḥ
     nādhikaṃ vidyate tasmād ity āhuḥ paramarṣayaḥ
 42 [v]
     tasya tad vacanaṃ śrutvā prītātmā kurunandanaḥ
     nāśrame 'rocayad vāsaṃ vīramārgābhikāṅkṣayā
 43 tato yudhiṣṭhiraḥ prāha pāṇḍavān bharatarṣabha
     pitāmahasya yad vākyaṃ tad vo rocatv iti prabhuḥ
 44 tatas tu pāṇḍavāḥ sarve draupadī ca yaśasvinī
     yudhiṣṭhirasya tad vākyaṃ bāḍham ity abhyapūjayan

 

SECTION LVII

"Yudhishthira said, 'Hearing thy words I become stupefied, O grandsire! Reflecting that the earth is now destitute of a very large number of kings all of whom were possessed of great prosperity, my heart becomes filled with grief. Having conquered the earth and acquired kingdoms numbered by hundreds, O Bharata, I turn with grief, O Grandsire, at the thought of the millions of men I have slaughtered. Alas, what will be the plight of those foremost ladies who have been deprived by us of husbands and sons and maternal uncles and brothers? Having slain those Kurus--our kinsmen, that is, our friends and well-wishers,--we shall have to sink in hell, beads (hanging) downwards. There is no doubt of this. I desire, O Bharata, to address my body to severe penances. With that end in view, O king, I wish to receive instructions from thee.'
"Vaisampayana continued, 'The high-souled Bhishma, hearing these words of Yudhishthira, reflected upon them acutely with the aid of his understanding, and addressed Yudhishthira in reply.'
"Bhishma said, 'Hear what I say unto thee. It is exceedingly wonderful, and constitutes a great mystery. The topic is the object that creatures
p. 56
obtain after death as the rewards of particular acts or courses of conduct they follow. One attains to Heaven by penances. By penances one attains to fame. By penances, O puissant king, one attains to length of life and all articles of enjoyment. By penances one attains to knowledge, to science, to health and freedom from disease, beauty of person, prosperity, and blessedness, O chief of Bharata's race. By penances one attains to wealth. By observing the vow of taciturnity one succeeds in bringing the whole world under one's sway. By making gifts one acquires all kinds of enjoyable articles. By observing the right of Diksha one acquires birth in a good and high family. Those that spend their lives subsisting only upon fruits and roots (and avoiding cooked food) succeed in obtaining kingdom and sovereignty. Those that live upon the leaves of plants and trees as their food succeed in attaining to heaven. One that subsists upon water only attains to heaven. By making gifts one simply increases one's wealth. By serving with reverence one's preceptor one acquires learning. By performing Sraddhas every day in honour of one's Pitris (manes), one acquires a large number of children. By observing Diksha upon potherbs and vegetables, one acquires a large number of kine. Those that subsist upon grass and straw succeed in attaining to heaven. By bathing thrice every day with the necessary rites one acquires a large number of spouses. By drinking water alone one acquires residence in the regions of Prajapati. The Brahmana, who bathes every day and recites sacred Mantras in the twilights, becomes possessed of the status of Daksha himself. By worshipping the deities in a wilderness or desert, one acquires a kingdom or sovereignty, and by observing the vow of casting off the body by a long fast, one ascends to Heaven. One possessed of the wealth of penances and always passing his days in Yoga obtains good beds and seats and vehicles. Casting off the body by entering a blazing fire, one becomes an object of reverence in the region of Brahman. Those that lie on the hard and bare ground acquire houses and beds. Those that clothe themselves in rags and barks obtain good robes and ornaments. By avoiding the several agreeable tastes one succeeds in acquiring great prosperity. By abstaining from meat and fish, one gets long-lived children. One who passes some time in that mode of life which is called Udavasa, becomes the very lord of Heaven. The man who speaks the truth, O best of men, succeeds in sporting happily with the deities themselves. By making gifts one acquires great fame in consequence of one's high achievements. By abstention from cruelty one acquires health and freedom from disease. By serving Brahmanas with reverence one attains to kingdom and sovereignty, and the high status of a Brahmana. By making gifts of water and other drinks, one acquires eternal fame in consequence of high achievements. By making gifts of food one acquires diverse articles of enjoyment. One who gives peace unto all creatures (by refraining from doing them any injury), becomes freed from every region. By serving the deities one obtains a kingdom and celestial beauty. By presenting lights at places which are dark and frequented by men, one acquires a good vision. By giving away
p. 57
good and beautiful objects one acquires a good memory and understanding. By giving away scents and garlands, one acquires fame that spreads over a large area. Those who abstain from shaving off their hair and beards succeed in obtaining excellent children.. By observing fasts and Diksha and baths, O Bharata, for twelve years (according to the ordinance), one acquires a region that is superior to that attainable by unreturning heroes. By bestowing one's daughter on an eligible bridegroom according to the Brahma form, one obtains, O best of men, male and female slaves and ornaments and fields and houses. By performing sacrifices and observing fasts, one ascends to Heaven, O Bharata. The man who gives away fruits and flowers succeeds in acquiring auspicious knowledge. The man who gives a thousand kine with horns adorned with gold, succeeds in acquiring heaven. Even this has been said by the very deities in a conclave in heaven. One who gives away a Kapila cow with her calf, with a brazen pot of milking with horns adorned with gold, and possessed of diverse other accomplishments, obtains the fruition of all his wishes from that cow. Such a person, in consequence of that act of gift, resides in heaven for as many years as there are hairs on the body of the cow and rescues in the next world (from the misery of hell) his sons and grandsons and all his race to the seventh degree. 1 The regions of the Vasus become attainable to that man who gives away a cow with horns beautifully decorated with gold, accompanied with a brazen jar for milking, along with a piece of cloth embroidered with gold, a measure of sesame and a sum of money as Dakshina. A gift of kine rescues the giver in the next world then he finds himself falling into the deep darkness of hell and restrained by his own acts in this world, like a boat with sails that have caught the air rescuing a person from being drowned in the sea. He who bestows a daughter according to the Brahma form upon an eligible person, or who makes a gift of land unto a Brahmana, or who gives food (to a Brahmana) according to due rites, succeeds in attaining to the region of Purandara. That man who makes a gift of a house, equipped with every kind of furniture, unto a Brahmana given to Vedic studies and possessed of every accomplishment and good behaviour, acquires residence in the country of the Uttara-Kurus. By making gifts of draft bullocks, a person acquires the region of the Vasus. Gifts of gold lead to heaven. Gifts of pure gold lead to greater merit still. By making a gift of an umbrella one acquires a palatial mansion. By making a gift of a pair of sandals or shoes one acquires good vehicles. The reward attached to a gift of cloths is personal beauty, and by making gifts of scents one becomes a fragrant person in one's next life. One who gives flowers and fruits and plants and trees unto a Brahmana, acquires, without any labour, palatial mansion equipped with beautiful women and full of plenty of wealth. The giver of food and drink of different tastes and of other articles of enjoyment succeeds in acquiring a copious supply of such articles. The giver, again, of houses and cloths
p. 58
gets articles of a similar kind. There is no doubt about it. That person who makes gifts of garlands and incense and scents and unguents and the articles needed by men after a bath, and floral wreaths, unto Brahmanas, becomes freed from every disease and possessed of personal beauty, sports in joy in the region reserved for great kings. The man, O king, who makes unto a Brahmana the gift of a house that is stored with grain, furnished with beds full of much wealth, auspicious, and delightful, acquires a palatial residence. He who gives unto a Brahmana a good bed perfumed with fragrant scents, overlaid with an excellent sheet, and equipped with pillows, wins without any effort on his part a beautiful wife, belonging to a high family and of agreeable manners. The man who takes to a hero's bed on the field of battle becomes the equal of the Grandsire Brahman himself. There is no end higher than this. Even this is what the great Rishis have declared.'
"Vaisampayana continued, 'Hearing these words of his grandfather, Yudhishthira, the delighter of the Kurus, became desirous of the end that is reserved for heroes and no longer expressed any disgust at leading a householder's mode of life. Then, O foremost of men, Yudhishthira, addressing all the other sons of Pandu, said unto them, 'Let the words which our grandfather has said command your faith.' At this, all the Pandavas with the famous Draupadi amongst them, applauded the words of Yudhishthira and said, 'Yes'.'"

 

Book 13
Chapter 58

 

 

 

1 [y]
      yānīmāni bahir vedyāṃ dānāni paricakṣate
      tebhyo viśiṣṭaṃ kiṃ dānaṃ mataṃ te kurupuṃgava
  2 kautūhalaṃ hi paramaṃ tatra me vartate prabho
      dātāraṃ dattam anveti yad dānaṃ tat pracakṣva me
  3 [bh]
      abhayaṃ sarvabhūtebhyo vyasane cāpy anugraham
      yac cābhilaṣitaṃ dadyāt tṛṣitāyābhiyācate
  4 dattaṃ manyeta yad dattvā tad dānaṃ śreṣṭham ucyate
      dattaṃ dātāram anveti yad dānaṃ bharatarṣabha
  5 hiraṇyadānaṃ godānaṃ pṛthivī dānam eva ca
      etāni vai pavitrāṇi tārayanty api duṣkṛtam
  6 etāni puruṣavyāghra sādhubhyo dehi nityadā
      dānāni hi naraṃ pāpān mokṣayanti na saṃśayaḥ
  7 yad yad iṣṭatamaṃ loke yac cāsya dayitaṃ gṛhe
      tat tad guṇavate deyaṃ tad evākṣayam icchatā
  8 priyāṇi labhate loke priyadaḥ priyakṛt tathā
      priyo bhavati bhūtānām iha caiva paratra ca
  9 yācamānam abhīmānād āśāvantam akiṃcanam
      yo nārcāti yathāśakti sa nṛśaṃso yudhiṣṭhira
  10 amitram api ced dīnaṃ śaraṇaiṣiṇam āgatam
     vyasane yo 'nugṛhṇāti sa vai puruṣasattamaḥ
 11 kṛśāya hrīmate tāta vṛtti kṣīṇāya sīdate
     apahanyāt kṣudhaṃ yas tu na tena puruṣaḥ samaḥ
 12 hriyā tu niyatān sādhūn putradāraiś ca karśitān
     ayācamānān kaunteya sarvopāyair nimantraya
 13 āśiṣaṃ ye na deveṣu na martyeṣu ca kurvate
     arhanto nityasattvasthā yathā labdhopajīvinaḥ
 14 āśīviṣasamebhyaś ca tebhyo rakṣasva bhārata
     tāny uktair upajijñāsya tathā dvija varottamān
 15 kṛtair āvasathair nityaṃ sapreṣyaiḥ sa paricchadaiḥ
     nimantrayethāḥ kauravya sarvakāmasukhāvahaiḥ
 16 yadi te pratigṛhṇīyuḥ śraddhā pūtaṃ yudhiṣṭhira
     kāryam ity eva manvānā dhārmikāḥ puṇyakarmiṇaḥ
 17 vidyā snātā vratasnātā ye vyapāśritya jīvinaḥ
     gūḍhasvādhyāyatapaso brāhmaṇāḥ saṃśitavratāḥ
 18 teṣu śuddheṣu dānteṣu svadāranirateṣu ca
     yat kariṣyasi kalyāṇaṃ tat tvā lokeṣu dhāsyati
 19 yathāgnihotraṃ suhutaṃ sāyaṃprātar dvijātinā
     tathā bhavati dattaṃ vai dvijebhyo 'tha kṛtātmanā
 20 eṣa te vitato yajñaḥ śraddhā pūtaḥ sa dakṣiṇaḥ
     viśiṣṭaḥ sarvayajñebhyo dadatas tāta vartatām
 21 nivāpo dānasadṛśas tādṛśeṣu yudhiṣṭhira
     nivapan pūjayaṃś caiva teṣv ānṛṇyaṃ nigacchati
 22 ya eva no na kupyanti na lubhyanti tṛṇeṣv api
     ta eva naḥ pūjyatamā ye cānye priyavādinaḥ
 23 ye no na bahu manyante na pravartanti cāpare
     putravat paripālās te namas tebhyas tathābhayam
 24 ṛtvik purohitācāryā mṛdu brahma dharā hi te
     kṣatreṇāpi hi saṃsṛṣṭaṃ tejaḥ śāmyati vai dvije
 25 asti me balavān asmi rājāsmīti yudhiṣṭhira
     brāhmaṇān mā sma paryaśnīr vāsobhir aśanena ca
 26 yac chobhārthaṃ balārthaṃ vā vittam asti tavānagha
     tena te brāhmaṇāḥ pūjyāḥ svadharmam anutiṣṭhatā
 27 namaḥ kāryās tvayā viprā vartamānā yathātatham
     yathāsukhaṃ yathotsāhaṃ lalantu tvayi putravat
 28 ko hy anyaḥ suprasādānāṃ suhṛdām alpatoṣiṇām
     vṛttim arhaty upakṣeptuṃ tvadanyaḥ kurusattama
 29 yathā patyāśramo dharmaḥ strīṇāṃ loke sanātanaḥ
     sa devaḥ sā gatir nānyā tathāsmākaṃ dvijātayaḥ
 30 yadi no brāhmaṇās tāta saṃtyajeyur apūjitāḥ
     paśyanto dāruṇaṃ karma satataṃ kṣatriye sthitam
 31 avedānām akīrtīnām alokānām ayajvanām
     ko 'smākaṃ jīvitenārthas tad dhi no brāhmaṇāśrayam
 32 atra te vartayiṣyāmi yathā dharmaḥ sanātanaḥ
     rājanyo brāhmaṇaṃ rājan purā paricacāra ha
     vaiśyo rājanyam ity eva śūdro vaiśyam iti śrutiḥ
 33 dūrāc chūdreṇopacaryo brāhmaṇo 'gnir iva jvalan
     saṃspṛśya paricaryas tu vaiśyena kṣatriyeṇa ca
 34 mṛdubhāvān satyaśīlān satyadharmānupālakān
     āśīviṣān iva kruddhāṃs tān upācarata dvijān
 35 apareṣāṃ pareṣāṃ ca parebhyaś caiva ye pare
     kṣatriyāṇāṃ pratapatāṃ tejasā ca balena ca
     brāhmaṇeṣv eva śāmyanti tejāṃsi ca tapāṃsi ca
 36 na me pitā priyataro na tvaṃ tāta tathā priyaḥ
     na me pituḥ pitā rājan na cātmā na ca jīvitam
 37 tvattaś ca me priyataraḥ pṛthivyāṃ nāsti kaś cana
     tvatto 'pi me priyatarā brāhmaṇā bharatarṣabha
 38 bravīmi satyam etac ca yathāhaṃ pāṇḍunandana
     tena satyena gaccheyaṃ lokān yatra sa śaṃtanuḥ
 39 paśyeyaṃ ca satāṃ lokāñ śucīn brahma puraskṛtān
     tatra me tāta gantavyam ahnāya ca cirāya ca
 40 so 'ham etādṛśāṁl lokān dṛṣṭvā bharatasattama
     yan me kṛtaṃ brāhmaṇeṣu na tapye tena pārthiva

SECTION LVIII

"Yudhishthira said, 'I desire, O chief of the Bharatas, to hear from thee what the rewards are which are attached, O best of the Kurus, to the planting of trees and the digging of tanks.'
"Bhishma said, 'A piece of land that is agreeable to the sight, fertile, situate in the midst of delightful scenes adorned with diverse kinds of metals, and inhabited by all sorts of creatures, is regarded as the foremost of sports. A particular portion of such land should be selected for digging a tank. I shall tell thee, in due order, about the different kinds of tanks. I shall also tell thee what the merits also are that attach to the digging of tanks (with the view of drawing water for the benefit of all creatures). The man who causes a tank to be dug becomes entitled to the respect and worship of the three worlds. A tank full of water is as agreeable and beneficial as the house of a friend. It is gratifying to Surya himself. It also contributes to growth to the deities. It is the foremost of all things that lead to fame (with respect to the person who causes it to be excavated). The wise have said that the excavation of a tank contributes to the aggregate of three, Righteousness, Wealth and Pleasure. A tank is
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said to be properly excavated, if it is made on a piece of land that is inhabited by respectable persons. A tank is said to be subservient to all the four purposes of living creatures. Tanks, again, are regarded as constituting the excellent beauty of a country. The deities and human beings and Gandharvas and Pitris and Uragas and Rakshasas and even immobile beings--all resort to a tank full of water as their refuge. I shall, therefore, tell thee what the merits are that have been said by great Rishis to be attached to tanks, and what the rewards are that are attainable by persons that cause them to be excavated. The wise have said that that man reaps the merit of an Agnihotra sacrifice in whose tank water is held in the season of the rains. The high reward in the world that is reaped by the person who makes a gift of a thousand kine is won by that man in whose tank water is held in the season of autumn. The person in whose tank water occurs in the cold season acquires the merit of one who performs a sacrifice with plentiful gifts of gold. That person in whose tanks water occurs in the season of dew, wins, the wise have said, the merits of an Agnishtoma sacrifice. That man in whose well-made tank water occurs in the season of spring acquires the merit of the Atiratra sacrifice. That man in whose tank water occurs in the season of summer acquires, the Rishis say, the merits that attach to a horse-sacrifice. That man rescues all his race in whose tank kine are seen to allay their thirst and from which righteous men draw their water. That man in whose tank kine slake their thirst as also other animals and birds, and human beings, acquires the merits of a horse-sacrifice. Whatever measure of water is drunk from one's tank and whatever measure is taken therefrom by others for purposes of bathing, all become stored for the benefit of the excavator of the tank and he enjoys the same for unending days in the next world. Water, especially in the other world, is difficult to obtain, O son. A gift of drink produces eternal happiness. Make gifts of sesame here. Make gifts of water. Do thou also give lamps (for lighting dark places.) While alive and awake, do thou sport in happiness with kinsmen. These are acts which thou shalt not be able to achieve in the other world. 1 The gift of drink, O chief of men, is superior to every other gift. In point of merit it is distinguished above all other gifts. Therefore, do thou make gifts of water. Even thus have the Rishis declared what the high merits of the excavation of tanks are I shall now discourse to thee on the planting of trees. Of immobile objects six classes have been spoken of. They are Vrikshas, Gulmas, Latas, Vallis, Twaksaras, and Trinas of diverse kinds. 2 These are the several kinds of vegetables. Listen now to the merit that attaches to their planting. By
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planting trees one acquires fame in the world of men and auspicious rewards in the world hereafter. Such a man is applauded and reverenced in the world of the Pitris. Such a man's name does not perish even when he becomes a citizen of the world of deities. The man who plants trees rescues the ancestors and descendants of both his paternal and maternal lines. Do thou, therefore, plant trees, O Yudhishthira! The trees that a man plants become the planter's children. There is no doubt about this. Departing from this world, such a man ascends to Heaven. Verily many eternal regions of bliss become his. Trees gratify the deities by their flowers; the Pitris by their fruits; and all guests and strangers by the shadow they give. Kinnaras and Uragas and Rakshasas and deities and Gandharvas and human beings, as also Rishis, all have recourse to trees as their refuge. Trees that bear flowers and fruits gratify all men. The planter of trees is rescued in the next world by the trees he plants like children rescuing their own father. Therefore, the man that is desirous of achieving his own good, should plant trees by the side of tanks and cherish them like his own children. The trees that a man plants are, according to both reason and the scriptures, the children of the planter. That Brahmana who excavates a tank, and he that plants trees, and he that performs sacrifices, are all worshipped in heaven even as men that are devoted to truthfulness of speech. Hence one should cause tanks to be excavated and trees to be planted, worship the deities in diverse sacrifices, and speak the truth.'"

 

 

Book 13
Chapter 59

 

 

 

1 [y]
      yau tu syātāṃ caraṇenopapannau; yau vidyayā sadṛśau janmanā ca
      tābhyāṃ dānaṃ katarasmai viśiṣṭam; ayācamānāya ca yācate ca
  2 [bh]
      śreyo vai yācataḥ pārtha dattam āhur ayācate
      arhat tamo vai dhṛtimān kṛpaṇād adhṛtātmanaḥ
  3 kṣatriyo rakṣaṇadhṛtir brāhmaṇo 'narthanā dhṛtiḥ
      brāhmaṇo dhṛtimān vidvān devān prīṇāti tuṣṭimān
  4 yācñām āhur anīśasya abhihāraṃ ca bhārata
      udvejayati yācan hi sadā bhūtāni dasyuvat
  5 mriyate yācamāno vai tam anu mriyate dadat
      dadat saṃjīvayaty enam ātmānaṃ ca yudhiṣṭhira
  6 ānṛśaṃsyaṃ paro dharmo yācate yat pradīyate
      ayācataḥ sīdamānān sarvopāyair nimantraya
  7 yadi vai tādṛśā rāṣṭre vaseyus te dvijottamāḥ
      bhasmacchannān ivāgnīṃs tān budhyethās tvaṃ prayatnataḥ
  8 tapasā dīpyamānās te daheyuḥ pṛthivīm api
      pūjyā hi jñānavijñānatapo yogasamanvitāḥ
  9 tebhyaḥ pūjāṃ prayuñjīthā brāhmaṇebhyaḥ paraṃtapa
      dadad bahuvidhān dāyān upacchandān ayācatām
  10 yad agnihotre suhute sāyaṃprātar bhavet phalam
     vidyā veda vratavati tad dānaphalam ucyate
 11 vidyā veda vratasnātān avyapāśraya jīvinaḥ
     gūḍhasvādhyāyatapaso brāhmaṇān saṃśitavratān
 12 kṛtair āvasathair hṛdyaiḥ sa preṣyaiḥ sa paricchadaiḥ
     nimantrayethāḥ kaunteya kāmaiś cānyair dvijottamān
 13 api te pratigṛhṇīyuḥ śraddhā pūtaṃ yudhiṣṭhira
     kāryam ity eva manvānā dharmajñāḥ sūkṣmadarśinaḥ
 14 api te brāhmaṇā bhuktvā gatāḥ soddharaṇān gṛhān
     yeṣāṃ dārāḥ pratīkṣante parjanyam iva karṣakāḥ
 15 annāni prātaḥsavane niyatā brahmacāriṇaḥ
     brāhmaṇās tātabhuñjānās tretāgnīn prīṇayantu te
 16 mādhyaṃdinaṃ te savanaṃ dadatas tāta vartatām
     gā hiraṇyāni vāsāṃsi tenendraḥ prīyatāṃ tava
 17 tṛtīyaṃ savanaṃ tat te vaiśvadevaṃ yudhiṣṭhira
     yad devebhyaḥ pitṛbhyaś ca viprebhyaś ca prayacchasi
 18 ahiṃsā sarvabhūtebhyaḥ saṃvibhāgaś ca sarvaśaḥ
     damas tyāgo dhṛtiḥ satyaṃ bhavatv avabhṛthāya te
 19 eṣa te vitato yajñaḥ śraddhā pūtaḥ sa dakṣiṇaḥ
     viśiṣṭaḥ sarvayajñebhyo nityaṃ tāta pravartatām

 

SECTION LIX

"Yudhishthira said, 'Amongst all those gifts that are mentioned in the treatises other than the Vedas, which gift, O chief of Kuru's race, is the most distinguished in thy opinion? O puissant one, great is the curiosity I feel with respect to this matter. Do thou discourse to me also of that gift which follows the giver into the next world.' 1
"Bhishma said, 'An assurance unto all creatures of love and affection and abstention from every kind of injury, acts of kindness and favour done to a person in distress, gifts of articles made unto one that solicits with thirst and agreeable to the solicitor's wishes, and whatever gifts are made without the giver's ever thinking of them as gifts made by him, constitute, O chief of Bharata's race, the highest and best of gifts. Gift of gold, gift of kine, and gift of earth,--these are regarded as sin-cleansing. They rescue the giver from his evil acts. O chief of men, do thou always
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make such gifts unto those that are righteous. Without doubt, gifts rescue the giver from all his sins. That person who wishes to make his gifts eternal should always give unto persons possessed of the requisite qualifications whatever articles are desired by all and whatever things are the best in his house. The man who makes gifts of agreeable things and who does to others what is agreeable to others, always succeeds in obtaining things that are agreeable to himself. Such a person certainly becomes agreeable unto all, both here and hereafter. That man, O Yudhishthira, is a cruel wretch, who, through vanity, does not, to the extent of his means, attend to the wishes of one who is poor and helpless, and who solicits assistance. 1 He is verily the foremost of men who shows favour unto even an helpless enemy fallen into distress when such enemy presents himself and prays for help. No man is equal to him (in merit) who satisfies the hunger of a person that is emaciated, possessed of learning, destitute of the means of support, and weakened by misery. One should always, O son of Kunti, dispel by every means in one's power, the distress of righteous persons observant of vows and acts, who, though destitute of sons and spouses and plunged into misery, do not yet solicit others for any kind of assistance. Those persons who do not utter blessings upon the deities and men (in expectation of gifts), who are deserving of reverence and always contented, and who subsist upon such alms as they get without solicitation of any kind, are regarded as veritable snakes of virulent poison. Do thou, O Bharata, always protect thyself from them by making gifts unto them. They are competent to make the foremost of Ritwikas. Thou art to find them out by means of thy spies and agents. 2 Thou shouldst honour those men by gifts of good houses equipped with every necessary article, with slaves and serving men, with good robes and vestments, O son of Kuru, and with all articles competent to contribute to one's pleasure and happiness. Righteous men of righteous deeds should make such gifts, impelled by the motive that it is their duty to act in that way and not from desire of reaping any rewards therefrom. Verily good men should act in this way so that the virtuous men described above might not, O Yudhishthira, feel any disinclination to accept those gifts sanctified by devotion and faith. There are persons bathed in learning and bathed in vows. Without depending upon anybody they obtain their means of subsistence. These Brahmanas of rigid vows are devoted to Vedic study and penances without proclaiming their practices to any one. Whatever gifts thus mayst make unto those persons of pure behaviour, of thorough mastery over their senses, and always contented with their own wedded spouses in the matter of desire, are sure to win for thee a merit that will accompany thee into all the worlds into which thou mayst go. One reaps the same merit by making gifts unto regenerate persons of
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restrained souls which one wins by properly pouring libations unto the sacred fire morning and evening. Even this is the sacrifice spread out for thee,--a sacrifice that is sanctified by devotion and faith and that is endued with Dakshina. It is distinguished above all other sacrifices. Let that sacrifice ceaselessly flow from thee as thou givest away. 1 Performed in view of such men, O Yudhishthira, a sacrifice in which the water that is sprinkled for dedicating gifts constitutes the oblations in honour of the Pitris, and devotion and worship rendered unto such superior men, serves to free one of the debts one owes to the deities. 2 Those persons that do not yield to wrath and that never desire to take even a blade of grass belonging to others, as also they that are of agreeable speech, deserve to receive from us the most reverent worship. Such persons and others (because free from desire) never pay their regards to the giver. Nor do they strive for obtaining gifts. They should, however, be cherished by givers as they cherish their own sons. I bend my head unto them. From them also both Heaven and Hell may become one's. 3 Ritwiks and Purohitas and preceptors, when conversant with the Vedas and when behaving mildly towards disciples, become such. Without doubt, Kshatriya energy loses its force upon a Brahmana when it encounters him. Thinking that thou art a king, that thou art possessed of great power, and that thou hast affluence, do not, O Yudhishthira, enjoy thy affluence without giving anything unto the Brahmanas. Observing the duties of thy own order, do thou worship the Brahmanas with whatever wealth thou hast, O sinless one, for purposes of adornment or sustaining thy power. Let the Brahmanas live in whatever way they like. Thou shouldst always bend thy head unto them with reverence. Let them always rejoice in thee as thy children, living happily and according to their wishes. Who else than thou, O best of the Kurus, is competent to provide the means of subsistence for such Brahmanas as are endued with eternal contentment as are thy well-wishers, and as are gratified by only a little? As women have one eternal duty, in this world, viz., dependence upon and obedient service to their husbands, and as such duty constitutes their only end, even so is the service to Brahmanas Our eternal duty and end. If, at sight of cruelties and other sinful acts in Kshatriyas, the Brahmanas, O son, unhonoured by us, forsake us all, I say, of what use would life be to us, in the absence of all
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contact with the Brahmanas, especially as we shall then have to drag on our existence without being able to study the Vedas to perform sacrifices, to hope for worlds of bliss hereafter, and to achieve great feats? I shall, in this connection, tell thee what the eternal usage is. In days of yore, O king, the Kshatriyas used to serve the Brahmanas. The Vaisya in a similar manner used in those days to worship the royal order, and the Sudra to worship the Vaisya. Even this is what is heard. The Brahmana was like a blazing fire. Without being able to touch him or approach his presence, the Sudra used to serve the Brahmana from a distance. It was only the Kshatriya and the Vaisya who could serve the Brahmana by touching his person or approaching his presence. The Brahmanas are endued with a mild disposition. They are truthful in behaviour. They are followers of the true religion. When angry, they are like snakes of virulent poison. Such being their nature, do thou, O Yudhishthira, serve and attend upon them with obedience and reverence. The Brahmanas are superior to even those that are higher than the high and the low. The energy and penances of even those Kshatriyas who blaze forth with energy and might, become powerless and neutralised when they come in contact with the Brahmanas. My sire himself is not dearer to me than the Brahmanas. My mother is not dearer to me than they. My grandsire, O king, is not dearer, my own self is not dearer, my life itself is not dearer, O king, to me than the Brahmanas! On earth there is nothing, O Yudhishthira, that is dearer to me than thou. But, O chief of Bharata's race, the Brahmanas are dearer to me than even thou. I tell thee truly, O son of Pandu! I swear by this truth, by which I hope to acquire all those regions of bliss that have been Santanu's. I behold those sacred regions with Brahma shining conspicuously before them. I shall repair thither, O son, and reside in them for unending days. Beholding these regions, O best of the Bharatas (with my spiritual eyes), I am filled with delight at the thought of all these acts which I have done in aid and honour of the Brahmanas, O monarch!'"

 

Book 13
Chapter 60

 

 

 

1 [y]
      dānaṃ yajñakriyā ceha kiṃsvit pretya mahāphalam
      kasya jyāyaḥ phalaṃ proktaṃ kīdṛśebhay kathaṃ kadā
  2 etad icchāmi vijñātuṃ yāthā tathyena bhārata
      vidvañ jijñāsamānāya dānadharmān pracakṣva me
  3 antarvedyāṃ ca yad dattaṃ śraddhayā cānṛśaṃsyataḥ
      kiṃ svin niḥśreyasaṃ tāta tan me brūhi pitāmaha
  4 [bh]
      raudraṃ karma kṣatriyasya satataṃ tāta vartate
      tasya vaitānikaṃ karma dānaṃ caiveha pāvanam
  5 na tu pāpakṛtāṃ rājñāṃ pratigṛhṇanti sādhavaḥ
      etasmāt kāraṇād yajñair yajed rājāpta dakṣiṇaiḥ
  6 atha cet pratigṛhṇīyur dadyād ahar ahar nṛpaḥ
      śraddhām āsthāya paramāṃ pāvanaṃ hy etad uttamam
  7 brāhmaṇāṃs tarpayed dravyais tato yajñe yatavrataḥ
      maitrān sādhūn vedavidaḥ śīlavṛttatapo 'nvitān
  8 yat te tena kariṣyanti kṛtaṃ tena bhaviṣyati
      yajñān sādhaya sādhubhyaḥ svādv annān dakṣiṇāvataḥ
  9 iṣṭaṃ dattaṃ ca manyethā ātmānaṃ dānakarmaṇā
      pūjayethā yāyajūkāṃs tavāpy aṃśo bhaved yathā
  10 prajāvato bharethāś ca brāhmaṇān bahu bhāriṇaḥ
     prajāvāṃs tena bhavati yathā janayitā tathā
 11 yāvato vai sādhu dharmān santaḥ saṃvartayanty uta
     sarve te cāpi bhartavyā narā ye bahu bhāriṇaḥ
 12 samṛddhaḥ saṃprayacchasva brāhmaṇebhyo yudhiṣṭhira
     dhenūr anaḍuho 'nnānic chatraṃ vāsāṃsy upānahau
 13 ājyāni yajamānebhyas tathānnādyāni bhārata
     aśvavanti ca yānāni veśmāni śayanāni ca
 14 ete deyā vyuṣṭimanto laghūpāyāś ca bhārata
     ajugupsāṃś ca vijñāya brāhmaṇān vṛtti karśitān
 15 upacchannaṃ prakāśaṃ vā vṛttyā tān pratipādaya
     rājasūyāśvamedhābhyāṃ śreyas tat kṣatriyān prati
 16 evaṃ pāpair vimuktas tvaṃ pūtaḥ svargam avāpsyasi
     sraṃsayitvā punaḥ kośaṃ yad rāṣṭraṃ pālayiṣyasi
 17 tataś ca brahmabhūyastvam avāpsyasi dhanāni ca
     ātmanaś ca pareṣāṃ ca vṛttiṃ saṃrakṣa bhārata
 18 putravac cāpi bhṛtyān svān prajāś ca paripālaya
     yogakṣemaś ca te nityaṃ brāhmaṇeṣv astu bhārata
 19 arakṣitāraṃ hartāraṃ viloptāram adāyakam
     taṃ sma rājakaliṃ hanyuḥ prajāḥ saṃbhūya nirghṛṇam
 20 ahaṃ vo rakṣitety uktvā yo na rakṣati bhūmipaḥ
     sa saṃhatya nihantavyaḥ śveva sonmāda āturaḥ
 21 pāpaṃ kurvanti yat kiṃ cit prajā rājñā hy arakṣitāḥ
     caturthaṃ tasya pāpasya rājā bhārata vindati
 22 apy āhuḥ sarvam eveti bhūyo 'rdham iti niścayaḥ
     caturthaṃ matam asmākaṃ manoḥ śrutvānuśāsanam
 23 śubhaṃ vā yat prakurvanti prajā rājñā surakṣitāḥ
     caturthaṃ tasya puṇyasya rājā cāpnoti bhārata
 24 jīvantaṃ tvānujīvantu prajāḥ sarvā yudhiṣṭhira
     parjanyam iva bhūtāni mahādrumam iva dvijāḥ
 25 kuberam iva rakṣāṃsi śatakratum ivāmarāḥ
     jñātayas tvānujīvantu suhṛdaś ca paraṃtapa

 

SECTION LX

"Yudhishthira said, 'Unto which of two Brahmanas, when both happen to be equally pure in behaviour, equally possessed of learning and purity, of birth and blood, but differing from each other in only this, viz., the one solicits and the other does not,--I ask, O grandsire, unto which of these two would a gift be more meritorious?"
"Bhishma said, 'It has been said. O son of Pritha, that a gift made unto an unsoliciting person is productive of greater merit than one made to a person who solicits. One possessed of contentment is certainly more deserving
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than that person who is destitute of that virtue and is, therefore, helpless amidst the storms and buffets of the world. The firmness of a Kshatriya consists in the protection he gives to others. The firmness of a Brahmana consists in his refusal to solicit. The Brahmana possessed of steadiness and learning and contentment gladdens the deities. The wise have said that an act of solicitation on the part of a poor man is a great reproach. Those persons that solicit others are said to annoy the world like thieves and robbers. 1 The person who solicits is said to meet with death. The giver, however, is said not to meet with death. The giver is said to grant life unto him who solicits. By an act of gift, O Yudhishthira, the giver is said to rescue his own self also. Compassion is a very high virtue. Let people make gift from compassion unto those that solicit. Those, however, that do not beg, but are plunged into poverty and distress should be respectfully invited to receive assistance. If such Brahmanas, who must be regarded as the foremost of their order, live in thy kingdom, thou shouldst regard them as fire covered with ashes. Blazing with penances, they are capable of consuming the whole earth. Such persons, O son of Kuru's race, though not generally worshipped, should still be regarded as deserving of worship in every way. Endued with knowledge and spiritual vision and penances and Yoga, such persons always deserve our worship. O scorcher of foes, do thou always offer worship unto such Brahmanas. One should repair of one's own accord unto those foremost of Brahmanas that do not solicit anybody and make unto them gifts of diverse kinds of wealth in abundance. The merit that flows from properly pouring libations into the sacred fire every morning and evening is won by the person who makes gifts unto a Brahmana endued with learning, with the Vedas and with high and excellent vows. Thou shouldst, O son of Kunti, invite those foremost of Brahmanas who are cleansed by learning and the Vedas and vows, who live in independence, whose Vedic studies and penances are hidden without being proclaimed from the house-top, and who are observant of excellent vows, and honour them with gifts of well-constructed and delightful houses equipped with servitors and robes and furniture, and with all other articles of pleasure and enjoyment. Conversant with all duties and possessed of minute vision, those foremost of Brahmanas, O Yudhishthira, may accept the gifts offered to them with devotion and respect, thinking that they should not refuse and disappoint the giver. Thou shouldst invite those Brahmanas whose wives wait for their return like tillers in expectation of rain. Having fed them well thou shouldst make gifts of additional food unto them so that upon their return home their expectant wives might be able to distribute that food among their children that had clamoured for food but that had been pacified with
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promises Brahmacharins of restrained senses, O son, by eating at one's house in the forenoon, cause the three sacrificial fires to be gratified with the householder at whose house they eat. Let the sacrifice of gift proceed in thy house at midday, O son, and do thou also give away kine and gold and robes (unto thy guests after feeding them well). By conducting thyself, in this way, thou art sure to gratify the chief of the celestials himself. That would constitute thy third sacrifice, O Yudhishthira, in which offerings are made unto the deities, the Pitris, and the Brahmanas. By such sacrifice thou art sure to gratify the Viswedevas. Let compassion unto all creatures, giving unto all creatures what is due unto them, restraining the senses, renunciation, steadiness, and truth, constitute the final bath of that sacrifice which is constituted by gift. Even this is the sacrifice that is spread out for thee,--a sacrifice that is sanctified by devotion and faith, and that has a large Dakshina attached to it. This sacrifice which is constituted by gift is distinguished above all other sacrifices, O son, let this sacrifice be always performed by thee.'"

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)